Translating Ἀσθενέω in James 5 in Light of the Prophetic LXX

Abstract

This article argues that the LXX prophetic material should be considered when translating ἀσθενέω in James 5.14. This context implies that James, like the prophets, is offering restoration to those who have fallen into sin. In order to understand the role of the LXX prophetic material in James, a recent essay by Karen Jobes is highlighted, followed by further analysis of James’s allusion to the LXX and of the context and thought flow of 5.13-18. Although it is increasingly recognized that the prophetic material was an important source for James, its possible influence on the meaning of ἀσθενέω in 5.14 has been overlooked. After arguing that James addresses the spiritually fallen, the article examines several details of the paragraph in order to see how this conclusion relates to the immediate context.

Keywords

Healing sickness James 5.13-18 LXX in James ἀσθενέω

1. Introduction

This article will examine the meaning of ἀσθενέω in Jas 5.14 in light of the epistle’s numerous allusions to the prophetic material in the Septuagint (LXX). While various scholars have recognized instances where James makes use of the prophetic tradition, Karen Jobes has recently argued that the LXX Minor Prophets serve as a pivotal backdrop for James’s overall message and context (Jobes 2009). Therefore, this article will begin by summarizing key points from Jobes’s argument. Then, additional passages will be highlighted that point to James’s regular use of the prophetic material. It will be demonstrated that the prophetic allusions escalate in the verses leading up to 5.14 where ἀσθενέω appears. This prophetic context should therefore be considered as a possible influence on the meaning of ἀσθενέω in 5.14. As a result, the term’s meaning in the prophetic literature, where it spoke of Israel’s fallenness into sin, will lend credibility to the view that the paragraph in James offers healing to those who are spiritually sick—or more specifically, to the spiritually fallen. We will then look at several details in the paragraph to see if this understanding is harmonious with the immediate context.

2. Summary of key points from Jobes’s article

Before examining ἀσθενέω in 5.14 in light of the term’s meaning in the Septuagint, it will first be helpful to understand James’s use of the LXX throughout the epistle.¹ Jobes’s analysis is helpful for grasping these allusions. Jobes argues that this material is foundational for the overall message of the epistle. This is seen, first of all, in Jas 1.1, where the author identifies himself as θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος “a servant of God and of the Lord Jesus Christ.” Such a title establishes the prophetic tone from the beginning, since the author is introduced as one who stands in the prophetic line. Jobes explains,

This designation [“a servant of Jesus Christ”] would no doubt have been understood by the original readers . . . as a reference to those who enforced God’s covenant as found in the prophetic texts of the Jewish Scriptures where, beginning with Moses as founding mediator of Israel’s covenant with Yahweh, the prophets who enforced this covenant were referred to as “servant of God/the Lord” (e.g., Amos 3.7; Zech 1.6; Mal 3.24). (Jobes 2009, 135)

The title, then, not only alludes to the author’s authority to command and admonish the readers, but also lays the foundation for the recurring allusions to the OT prophetic tradition throughout the epistle. As Jobes explains, the use of this title “may be a convention that would have invoked the prophetic tradition as a contextual background for construing the author’s message” (Jobes 2009, 135). James employs strong, forceful tones in the letter. The title “slave of God and of Jesus Christ” not only establishes his authority for doing so, but also prepares the reader for the remainder of the epistle, which rings with the voices of the prophets.

Another important allusion highlighted by Jobes is in 3.13-18. James’s question in 3.13, “Who is wise (τίς σοφός) and understanding (ἐπιστήµων) among you?” echoes Hos 14.10, which, in summary of the prophet’s entire message, asks, “Who is wise (τίς σοφός) and will understand (συνίηµι) these things?” Jobes explains,

As a covenant enforcer, Hosea indicts both Judah and Israel for being unfaithful to their covenant with the Lord. With this question Hosea challenges his audience to return to covenant obedience to the Lord’s statutes and rules. (Jobes 2009, 138)

Jobes then comments on Jas 4.4, where the author addresses the readers using the feminine plural vocative, “adulteresses” (µοιχαλίδες). The textual variant that adds the masculine µοιχοί to make the reading “adulterers and adulteresses” can likely be explained in light of a scribe puzzling over the appearance of the feminine vocative, especially in a letter addressing brothers (ἀδελφοί) (Jobes 2009, 139). Commenting on the significance of µοιχαλίδες, Jobes explains that the term appears in the feminine in several places throughout Hosea and the OT prophets. Thus, “by referring to world-friendly Christians as ‘adulteresses,’ James accuses them of the same kind of unfaithfulness to the new covenant in Christ as condemned by the Twelve” (Jobes 2009, 140).

Later in her article, Jobes states, “A comparison of twenty-six distinctive words from the epistle of James also found in the Twelve in the same or similar contexts shows that James shares language with every book of the Greek Minor Prophets except Nahum” (Jobes 2009, 141). Unfortunately, space constraints prevented Jobes from a complete listing of these words and citations. Jobes’s point, however, may be summarized in this way: just as the prophets challenged God’s people to return to covenant faithfulness, so also James borrows their language to challenge his Christian audience to return to godly obedience so that they too might be a wise and understanding people. In light of this, one should pay particular attention to allusions in James that mirror the prophetic call to repentance. Significantly, this will have relevance for the meaning of the term ἀσθενέω in 5.14.

3. Additional allusions to the prophetic material in James

Jobes’s article shows that examining the relationship between James and the prophetic material in the LXX is a worthwhile endeavor. Before examining the possible relationship between ἀσθενέω in the LXX and Jas 5.14, it will first be helpful to look at other prophetic allusions in James, beginning with the genre of the epistle itself. Several interpreters have convincingly argued that James should be read as a Diaspora letter, a subgenre of Jewish epistolary literature that arose with the expectation that Israel would be restored from dispersion.² Each of the extant letters of this genre share several similarities to James, including (1) the discourse being clothed in the form of prophetic oracle, and (2) the distinct expectation of “repentance and restoration” (Verseput 2000, 101).

Perhaps on account of this genre, numerous allusions to the LXX prophetic material are evident throughout James. James describes pure religion as concern for widows and orphans (1.27). The Hebrew prophets commanded the people to “defend the cause of the fatherless, plead the case of the widow” (e.g., Isa 1.15-17). For James, then, pure and undefiled worship is the obedience required by the prophets (Verseput 2006, 439). Following this allusion, James describes the rich “oppressing” (καταδυναστεύουσιν) the poor (2.6). This term was common in the LXX prophetic pronouncements against the rich who “oppress” the poor (e.g., Amos 4.1; 8.4; Mic 2.2; Hab 1.4; Zech 7.10).

In Jas 4 and continuing to the end of the book, prophetic allusions flourish. James’s reference to spiritual adultery (4.4) carries strong allusions to the prophets who likened Israel’s rebellion to adultery (compare Isa 57.3; Ezek 23.27; Hosea). The phrase “draw near to God” (4.8) was often directed to Israel by the prophets (Ezek 40.46; Isa 29.13; 57.15; Zech 1.3). The same is true of the commands “cleanse your hands” (4.8; compare Isa 1.15, 16) and “be wretched” (4.9, ταλαιπωρήσατε; compare 5.1). The prophets often used this word “wretched” in light of God’s severe judgment on Israel’s apostasy and idolatry (e.g., Hos 10.2; Joel 1.10; Mic 2.4; Zech 11.2-3). The prophetic language is echoed with the commands “weep and mourn” (4.9: κλαύσατε, πενθήσατε). “Weeping” was used by the prophets when calling Israel to repentance for her many sins, and “mourning” for sorrow over punishment (Bowden 2011, 125).

The allusions to the prophetic material continue in the two “come now” paragraphs (4.13-17; 5.1-6). McCartney notes, “These two paragraphs are typical ‘woe’ oracles (e.g., Isa 5.8-23; Amos 5.16-20; 6.1-7; Hab 2.6-19)” (2009, 223). Within these paragraphs, the participle ὀλολύζοντες (5.1) is used exclusively in the LXX in contexts where Israel mourns in response to disasters brought upon her by God (e.g., Hos 7.14; Amos 8.3; Zech 11.2). Thus, Johnson states that the term’s “use here reinforces the strongly prophetic character of James’s discourse in this section” (1995, 298). Additionally, James’s phrase “your miseries have come upon you”—described with the perfect tense (5.2-3)—resembles the diction of prophetic discourse, where the perfect tense created a sense of imminent catastrophe.

Finally, skipping over 5.13-18 for the moment, prophetic language appears in the letter’s final verses (5.19-20). James mentions “wandering” (πλανηθῇ, 5.19), a term that implies an incredibly serious problem, since in the LXX it referred to Israel’s apostasy and idolatry (Davids 1982, 198). Also, the term ἐπιστρέφω (5.20) is intended to bring the reader’s attention to the prophets, where the term was often used to call Israel to “turn back” to the Lord (Johnson 1995, 338).³

In summary, the context surrounding Jas 5.13-18 deals with sin and judgment, using language borrowed from the OT prophetic literature. This fact becomes extremely important for discussing James’s use of ἀσθενέω, since it will be seen that the term was common in the prophets. A detailed study of Jas 5.13-18, therefore, cannot afford to overlook the possible influence of the LXX on James’s concept of ἀσθενέω.⁴ Whether or not one concludes that the usage of ἀσθενέω in the prophetic books has a bearing on the meaning of Jas 5.14, this point at least deserves consideration. Since, however, this connection has yet to be examined we now turn our attention to the matter.

4. Ἀσθενέω in the LXX

The use of ἀσθενέω in the LXX is informative in relation to Jas 5.14. In a recent monograph on the use of ἀσθενέω, Black notes that, of the lexeme’s eighty-three OT occurrences, it is found primarily in the poetic and prophetic literature, where

the words are used in the great majority of cases in the specific sense of “stumble,” or “fall.” . . . In a large number of instances asthenein represents the verbal forms of the root kśl [sic; i.e., kšl], “stumble,” “stagger,” while astheneia often corresponds to the noun mkśwl [i.e., mkšwl], a “hindrance,” or “stumbling block” (cf. Gk. proskomma). This meaning is attested chiefly in prophecies announcing the judgment of God upon those who have rebelled against Yahweh and who, therefore, will “stumble and fall.” (Black 2012, 4)

Most significant for our discussion is Black’s observation that in the Old Testament, ἀσθενέω corresponds with the spiritually fallen who face judgment for their rebellion. My own analysis confirms this observation. Several prophetic passages specify that the fallenness is into sin (e.g., Jer 18.23) and results in God’s fierce judgment (Jer 27.32). When God relents from his anger, he promises to heal the spiritually fallen. Thus, Isa 7.4 states, “Do not let your soul be disheartened (ἀσθενείτω) . . . for when my fierce anger is over, I will heal again (ἰάσοµαι).” This reference is especially interesting since James, like Isaiah, links ἀσθενέω with ἰάοµαι (Jas 5.16). Also important is Mal 3.11: “I will not destroy the fruit (καρπόν) of your land and your vine shall not fall (ἀσθενήσῃ).” In a similar way, James compares God’s healing to rain upon a dry land that brings forth καρπόν (5.7, 18). Finally, the LXX connects the concepts ἀσθενέω and humility: “The pride of Israel will be brought low (ταπεινωθήσεται) before his face, and Israel and Ephraim shall fall (ἀσθενήσουσιν) in their iniquities (ἀδικίαις); and Judah will also fall (ἀσθενήσει) with them” (Hos 5.5; similarly, Isa 29.4).

In summary, then, it seems that Black’s observation is entirely accurate: the OT concepts of spiritual judgment and fallenness are often linked with ἀσθενέω. The likelihood, then, that James had this notion of OT fallenness into sin and judgment—and related topics such as ἰάοµαι, καρπόν, and ταπεῖνος—in mind when he penned 5.14 is very likely. Since James leans on the language of the prophets throughout chs. 4 and 5, it should come as little surprise to find OT prophetic language coloring and influencing the language of 5.13-18. More specifically, it becomes very probable that James drew his concept of ἀσθενέω from the prophetic concept of “spiritual fallenness.”

In summary thus far, I have argued (1) that ἀσθενέω in Jas 5.14 refers to the spiritually fallen; (2) that James derives this notion from the term’s usage in the LXX prophetic literature; and (3) that such an understanding fits perfectly with the context surrounding 5.13-18, where James borrows much of his terminology from the OT prophetic literature in calling the readers to repentance.

5. Ἀσθενέω as spiritual fallenness in the context of Jas 5.13-18

Merely demonstrating that ἀσθενέω (5.14) may be translated as “spiritually fallen” based on the letter’s frequent allusions to the LXX prophetic material is not enough. We must also ask whether this translation is congruent with the immediate context, a question that can be addressed by looking at several features of 5.13-18. The analysis that follows does not present an exhaustive, balanced overview of the numerous details of these verses. This I have done elsewhere (Bowden 2014b). Rather, my purpose in what follows is simply to demonstrate that the suggested translation is coherent with the immediate context. This implies that many details related to anointing oil, including its use in Mark 6.13, and various nuances of ἀσθενέω in the New Testament, are omitted. I am acutely aware of the issues connected with each of these matters, which unfortunately exceed the scope of the section that follows.

5.14 Ἀλείψαντες ἐλαίῳ

After the phrase ἀσθενεῖ τις ἐν ὑµῖν (5.14), James mentions anointing with oil. The mention of oil has prompted numerous suggestions, both for and against physical healing. Significant for our thesis is the role that anointing with oil played in the prophetic tradition. Significantly, the prophets often called spiritually fallen Israel to repentance, during which time individuals refrained from using anointing oil. The end of such repentance was marked by putting on oil. Because oil symbolized prosperity, leisure, and God’s blessing (Kuske 2005, 125), people refrained from anointing themselves during times of mourning and repentance (Porter 1993, 41). This is reflected in Amos 6.6 where the prophet says, “They anoint themselves with the finest oils, they have not grieved.” Thus, when seeking repentance or fasting, people refrained from using oil, often to signify mourning, humility, and the seriousness of their contrition. The symbol that God had graciously heard and responded to such repentance was oil. Oil marked the end of remorse and the reception of God’s spiritual healing (Isa 10.27).

The mention of oil as a symbol of God’s readiness to forgive fits well in the overall context of James. James’s audience is characterized by all sorts of unrighteous action, which prompts a sharp rebuke (4.1-10). James’s audience is told to repent in Jas 4.1–5.12, but is assured in 5.13-18 of God’s readiness to forgive and heal. The anointing with oil signifies that their time of mourning and repentance is finished. The repentant no longer need to be lowered in humiliation. God wants to raise them and forgive them as they confess their sins. In effect, the spiritually fallen are receiving God’s forgiveness and favor, so it is time to pray, to sing, and to be anointed with oil (5.14).

5.15 σώζω, ἐγείρω

The term σώζω, along with several others in the paragraph, is difficult to interpret since it carries both physical and spiritual nuances. Thus, Popkes asks, “Is the emphasis placed upon healing or salvation?” (2001, 345, my translation). Many commentators point to the use of σώζω in the Gospels, where the word often refers to healing from sickness (e.g., Matt 9.22; Mark 5.23; John 11.12). According to many interpreters, therefore, physical restoration seems like the best solution. This approach, however, relies heavily on contexts outside of James. Of primary importance is the fact that σώζω is used in four other instances in James, each time referring to spiritual salvation or to rescue from trouble:

1.21—“receive the implanted word that is able to save your souls (σῶσαι τὰς ψυχὰς)”

2.14—“can such faith save (σῶσαι)?”

4.12—“there is one lawgiver and judge, the one able to save (σῶσαι) and to destroy”

5.20—“the one who turns a sinner from his wandering ways saves his soul (σώσει ψυχὴν)”

Since σώζω is used in James exclusively for spiritual rescue or salvation, it is highly probable that the word continues to carry the same connotation in 5.15. Moreover, if we are correct that the LXX influenced James’s language, then it is significant to note that the word was used by the prophets to describe God rescuing his people from their sins and healing them by making them a well-watered, fruitful land (e.g., Ezek 36.29-36). Regarding the term ἐγείρω (5.15), James has called the audience to repentance and commanded them, “lower yourselves before God and he will lift you up” (ταπεινώθητε ἐνώπιον κυρίου, καὶ ὑψώσει ὑµᾶς, 4.10). James seems to follow up on this promise by saying, “The Lord will raise this person up” (καὶ ἐγερεῖ αὐτὸν ὁ κύριος)—that is, he will raise the repentant.

Finally, before we move on to the next verse, it is important to note that the verbs σώζω and ἐγείρω are in the future tense. Those who take these verses to refer to physical healing are faced with an interesting dilemma: these verses become the only ones in the New Testament that promise unconditional healing. The result is that interpreters who argue for physical healing often try to find exceptions and conditions to James’s unconditional promise. Collins warns that such interpretations, “though they express common sense, really seem out of step with James’s own words” (1997, 81). Similarly, Moo warns that toning down James’s unconditional promise “robs the present text of its real point” (2000, 244). If, however, our thesis is correct and James has the spiritual restoration of the repentant in mind, then it is not difficult to understand why James offers such unconditional promises, since the promise of spiritual healing is a common theme in Scripture.

5.15—κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ

This essay argues that ἀσθενέω in James refers to those who have spiritually fallen into sin and are by all means in need of confession and forgiveness. This clause of v. 15, therefore, deserves careful consideration, because if it is translated, “and if he has committed sins, he will be forgiven,” then this weighs heavily against our thesis.

James’s clause contains the perfect periphrastic ᾖ πεποιηκώς. The perfect periphrastic is a grammatical device often used to highlight or emphasize the verb’s aspect, thus intensifying the perfect (Wallace 1996, 575; Porter 1999, 46).⁵ In addition to the perfect periphrastic, the term κἂν appears (5.15). Robertson notes that in verses where crasis occurs between καὶ and ἐάν (thus forming κἂν), the translation “even if” is much more common than “and if” (1934, 208). Plummer confirms this in our text, arguing that James means “even if” (1899, 334).

How, then, is James’s combination of κἂν and the perfect periphrastic best accounted for? James is not questioning whether or not someone has sinned; the aorist could have communicated this. Rather, the perfect tense in this verse speaks of past sin whose effects continue to be felt in the present, or, as Greenlee states, “The perfect tense refers to a state resulting from having sinned” (1993, 225). The periphrastic perfect serves to emphasize the continuing effects of this state. What kind of sin, then, is James emphasizing? A specific kind—a sin whose consequences continue to linger, perhaps the shameful sins that one would be reticent to confess. Perhaps James thinks of “one who is as yet burdened with the guilt of those sins” and whose continuing guilt will be removed (Lange 1867, 139). James has rebuked believers for some serious sins (4.8-9), but here he reassures the reader that no matter the sin or the state that has resulted from the sin, God’s offer of forgiveness remains.⁶

5.16—ἐξομολογεῖσθε ἁμαρτίας ὅπως ἰαθῆτε

Mention of the confession of sin comes as little surprise in a passage addressed to the spiritually fallen. Also of importance, ἰαθῆτε is in the plural, meaning something to the effect of “so that you all may be healed.” James is interested in the health of the community, which comes about as sin is dealt with. “Ἰαθῆτε hardly speaks of the physical restoration of individual Christians; rather it speaks collectively of the church’s health” (Popkes 2001, 349, my translation). Dealing with sin to restore the spiritually fallen is not an individual effort for James.

5.17-18—The prayer of Elijah

The account of Elijah in these verses poses several problems: (1) the biblical account in 1 Kings never actually says Elijah prayed for rain; and (2) the biblical account does not record the length of the drought as being three and a half years, as James does. How are these difficulties explained?

A look at these details helps clarify the spiritual nature of James’s instruction in this paragraph. Out of all the episodes in Elijah’s ministry involving prayer—and there were several—Johnston astutely draws our attention to which of these James chose not to reference (1994, 172). Specifically, James does not refer to Elijah’s prayer for the widow’s son that brought physical life and healing (1 Kgs 17.7-24). Such an example would have fit James’s argument perfectly if he were talking about the physical healing of the sick. Instead, however, James selected the passage in 1 Kgs 17.1-7 and ch. 18 (where prayer is not specifically mentioned) because the passage focuses on the withholding of rain due to Israel’s sinfulness during Ahab’s reign. Such drought was in accordance with the words of Deuteronomy that Israel’s disobedience would bring lack of rain and that repentance would usher rain back again (e.g., Deut 11.13-17; 28.15, 23-24). Burchard captures the heart of James’s illustration, explaining that “Elijah prayed against idolatrous sinners and for confessing sinners” (2000, 214; my translation). Thus, the example from Elijah’s life was chosen because it illustrates a prayer for the spiritual healing of sinners.

That James focuses on healing for the spiritually fallen is evident not only by the illustration from Elijah’s life, but also by the emphasis upon rain (5.17-18). According to Reicke, James refers to Elijah to show that the prayers of the righteous can hasten the saving grace of God, symbolized by rain (1964, 61). The withholding of rain came to signify judgment (as in 1 Kgs 18.18); the giving of rain signified forgiveness and the end of judgment. “One could say that the mention of the shutting of heaven and the theme of drought/rain carried with them an entire series of other themes such as sin, prayer, calling upon the name of God, conversion, pardon for sins, the correct way of life, etc.” (Bottini 1981, 172, quoted in Karris 2000, 216).

Thus, the example of Elijah models prayer for the spiritual restoration of sinners, while drought and rain evoke images of judgment and healing. But what of the three and a half years? This figure came to represent the duration of great calamities (Luke 4.25; Plummer 1899, 344; Martin 1988, 213). James, then, compares Elijah’s prayer that dispelled the great calamity brought about by Israel’s sin to the congregation’s prayer for repentant sinners: such prayer is mighty in that it dispels God’s impending judgment and overcomes even the worst sin. The result of such prayer is the restoration of the sinner, symbolized by rain that brings fruit.

6. Summary of textual analysis

This brief look at 5.13-18 shows that the translation “spiritually fallen” comports with the exegetical details of the text. Believers, like fallen Israel, have been sternly called to repentance. James offers hope in this paragraph to the repentant: they can sing and pray and put on oil (5.14), signifying God’s graciousness in response to their repentance. Even sinners still plagued by lingering guilt (5.15) can rest assured that God will save them, raise them, and forgive them. The community should therefore make confession and prayer a regular practice to maintain its vitality. And such prayer works mightily: just as Elijah’s prayer dispelled national disaster and judgment in the form of drought, the community’s prayer restores sinners as spiritually healthy members. Not only does this interpretation recognize and appreciate James’s incorporation of OT prophetic material throughout the epistle and in the context leading up to 5.13-18, it also makes sense of the grammatical and semantic details of the passage.

7. Possible objections to the foregoing analysis

Several objections to the foregoing analysis might be raised. First, some might argue that too much emphasis is being placed on coincidental similarities of language between James and the prophets. Perhaps these apparent similarities are only on the surface. This, however, is unlikely. Not only can the epistle be categorized as a Diaspora letter (which, as was explained, is marked both by prophetic tone and by a call to repentance), but it is also marked by repeated allusions to the prophetic LXX. These allusions are consistent throughout the letter and are observed by numerous interpreters of James.

In regards to the prophetic allusions, it is helpful to note that on the whole James prefers allusion rather than direct quotation. The author prefers to allude to both the Torah and to Jesus’ sayings. On this point, Kloppenborg observes that “James never expressly attributes any of his sayings to Jesus” (2009, 71; compare Watson 2007, 114). James’s penchant for allusion makes an observation by Taylor all the more valid: “More attention needs to be given to James’s use of the Old Testament, both by way of quotation (explicit and implicit) and allusion” (2004, 112). Our analysis has done just that. Thanks to the groundbreaking work of Jobes on James’s use of the OT prophetic material, we were able to recognize the consistent allusion to the prophets throughout the epistle and also in 5.13-18.

On a more practical level, perhaps the translation that I have suggested will prompt the inevitable “so what?” question. Does it really matter whether James has physical or spiritual sickness in mind? Perhaps, as some have suggested, James simply offers a dualistic healing for the spiritually and physically sick (which is argued by Karris 2000, 216). In reality, the translation of this term has great significance for one’s reading and understanding of James. If James does in fact allude to the prophets, thereby referring to the spiritually fallen, then the epistle is brought to a smooth, coherent conclusion. The author expects the readers to catch the extensive allusion to the prophets and to realize that just as Israel was called to repentance, so also are they. Within this context, it makes sense for James to conclude with a promise of forgiveness to those who have fallen into sin and to do so in a context that mentions confession (5.16) and restoration of wandering sinners (5.19-20). That the language bears allusions to the prophets where fallen Israel was called to repentance and restoration adds coherence to the argument.

Ultimately, the recognition that ἀσθενέω refers to spiritually fallen sinners means that James concludes, not on a random note, but right on track with the argument and theme of the epistle. Johnston explains that “Although many commentators do not make any connection between Jas 5.13-16 and what was written before, there is no reason to detach the passage from its context” (1994, 168-69). On the other hand, finding a reference to physical sickness fosters a misunderstanding of the conclusion and perhaps of James’s overall message. Thus, Hayden writes, “The sudden emergence of instruction dealing with a ministry of divine healing for the sick at the end of a book stressing solely matters of spiritual concern seems somewhat incongruous” (1981, 259).⁷ The point is that if ἀσθενέω does indeed refer to the spiritually fallen, then James’s conclusion recapitulates the argument of the letter. And this, after all, is the role of an epistolary conclusion; one should expect to encounter the primary themes of the discourse, the final opportunity for the audience to change or modify its thinking and attitude, and a recapitulation of the argument (Thurén 1995, 273).

Surprisingly, however, James’s conclusion is often not treated in such a manner. McKnight’s sentiments towards James’s conclusion capture the thoughts of many when he says, “These verses demonstrate that James closes this letter with random themes. Nothing central to 5.13-18 has emerged earlier in the letter” (2011, 431). McKnight continues, arguing that “only by a clever stretching of the evidence” can this “meandering” and “randomly arranged” passage be seen to relate to the letter (431, emphasis added). In another article (Bowden 2013), I have argued that 5.13-18 does indeed fit the argument of the letter. In the current article, we have seen that the use of prophetic language in 5.13-18 is consistent with the use of such language throughout the epistle. One is tempted to ask if interpreters such as McKnight who so quickly dismiss the paragraph as a random conclusion have really grasped the author’s argument and language.

8. Conclusion

Hopefully, this analysis has not been a “clever stretching of the evidence.” Instead, I have sought to demonstrate that ἀσθενέω (5.14) refers to those who have fallen into sin. The paragraph, addressed to the spiritually fallen, fits seamlessly in the immediate and broader context of James. By offering hope to the spiritually fallen, the author alludes to the LXX prophetic literature as has been done throughout the epistle. Just as the prophets called Israel to repentance and offered hope of healing, so James offers words of hope and comfort to the spiritually fallen. By translating ἀσθενέω in this way, James is seen to conclude in a coherent manner. The promise of restoration to the spiritually fallen provides resolution for a letter in which sins have been identified and repentance has been called for. In light of the prophetic allusions throughout James, ἀσθενέω in 5.14 refers to the spiritually fallen rather than the physically sick and is seen to be intimately related to the primary argument, themes, and concerns of the epistle. This understanding makes the best sense of the details of the paragraph and the discourse as a whole.

Footnotes

1

For a thorough overview of the various approaches to this passage, see . A handful of interpreters, but by no means a majority, understand 5.13-18 to describe spiritual sickness and spiritual healing. And to their credit, the earliest interpreters of this passage (Origen and Chrysostom) also believed that James spoke of soul-sickness. Significantly, my analysis of the Septuagint’s use of ἀσθενέω will prove to be a new arrow in the quiver for those arguing this position.

2

See Bowden 2014a for a more detailed overview of this genre. A synopsis of several individual Diaspora letters is provided by (217-25).

3

These echoes from the OT prophetic material have been noted by numerous commentators of James. For example, Moo (2000, 186) notes the phenomenon. Johnson (1995, 289) states that “James employs the elaborate symbols for repentance in the prophetic tradition.” Hartin (1991, 22) describes the style of James as expressed partly through “the prophets and their style of expression.” Given the prevalence of prophetic allusions in our analysis, it is surprising that the possible relevance of the LXX to the term ἀσθενέω in 5.14 has not been probed, even in Carson’s article on James in Commentary on the New Testament Use of the Old Testament ().

4

Of possible relevance is the fact that James the brother of Jesus is reported to have quoted the prophet Amos—one of the Twelve—in his address to the Jerusalem council (Acts 15.16-17).

5

Wallace explains that the difficulty with such a construction is in bringing out the proper nuance in an English translation, since the perfect in English does not carry the same idea of a state resulting from an action, as the Greek perfect does.

6

Attempting to capture James’s thought, , 354) translates the clause, “Even if the [asthenos] be suffering the consequences of his sins.” Plummer then states, “It is the lives of notorious sinners . . . that we are urged to correct” (354).

7

Interestingly, Moo interprets this passage as referring to physical sickness but concedes that instructions regarding the spiritually sick “would fit very well at the end of a letter that has regularly chastised its readers for just such spiritual lassitude” (, 236).

References

Black

David A.

2012. Paul, Apostle of Weakness: Astheneia and Its Cognates in the Pauline Literature. Rev. edition. Eugene, OR: Pickwick.

Bottini

Giovanni Claudio

. 1981. La preghiera di Elia in Giacomo 5,17-18: Studio della tradizione biblica e giudaica. Studium Biblicum Franciscanum Analecta 16. Jerusalem: Franciscan Printing Press.

Bowden

Andrew M.

2011. “Discourse Analysis as an Interpretive Key to Microstructure, with Specific Application to James 5.13-18.” Th.M. thesis, Southeastern Baptist Theological Seminary.

Bowden

Andrew M.

2013. “The Fruit of Righteousness in James: A Study in Discourse Analysis.” Filologia Neotestamentaria 26: 3-20.

Bowden

Andrew M.

2014a. “Count What All Joy? The Translation of πειρασµός in James 1.2 and 12.” The Bible Translator 65: 113-24.

Bowden

Andrew M.

2014b. “An Overview of the Interpretive Approaches to James 5.13-18.” Currents in Biblical Research 13(1): 67-81.

Burchard

Christoph

. 2000. Der Jakobusbrief. Handbuch zum Neuen Testament 15/1. Tübingen: Mohr Siebeck.

Carson

D. A.

2007. “James.” Pages 997-1013 in Commentary on the New Testament Use of the Old Testament. Edited by Beale

G. K.

Carson

D. A.

Grand Rapids: Baker Academic.

Collins

C. John

. 1997. “James 5.14-16a: What Is the Anointing For?” Presbyterion 23: 79-91.

10.

Davids

Peter H.

1982. The Epistle of James: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans.

11.

Dibelius

Martin

. 1964. Der Brief des Jakobus. Edited by Greeven

Heinrich

. Göttingen: Vandenhoeck & Ruprecht.

12.

Doering

Lutz

. 2009. “First Peter as Early Christian Diaspora Letter.” Pages 215-38 in The Catholic Epistles and Apostolic Tradition. Edited by Niebuhr

Karl-Wilhelm

Wall

Robert W.

Waco, TX: Baylor University Press.

13.

Greenlee

J. Harold

. 1993. An Exegetical Summary of James. Dallas, TX: Summer Institute of Linguistics.

14.

Hartin

Patrick J.

1991. James and the Q Sayings of Jesus. Journal for the Study of the New Testament Supplement Series 47. Sheffield: Academic Press.

15.

Hayden

Daniel

. 1981. “Calling the Elders to Pray.” Bibliotheca Sacra 138: 258-65.

16.

Irsigler

Hubert

. 2002. Zefanja. Edited by Zenger

Erich

. Herders Theologischer Kommentar zum Alten Testament. Freiburg: Herder.

17.

Jeffrey

John

. 1993. “Anointing in the New Testament.” Pages 46-76 in The Oil of Gladness: Anointing in the Christian Tradition. Collegeville: Liturgical Press; London: SPCK.

18.

Jobes

Karen H.

2009. “The Minor Prophets in James, 1 & 2 Peter and Jude.” Pages 135-53 in The Minor Prophets in the New Testament. Edited by Menken

Maarten J. J.

Moyise

Steve

. Library of New Testament Studies 377. Edinburgh: T&T Clark.

19.

Johnson

Luke T.

1995. The Letter of James: A New Translation with Introduction and Commentary. Anchor Bible 37A. New York: Doubleday.

20.

Johnston

Wendell G.

1994. “Does James Give Believers a Pattern for Dealing with Sickness and Healing?” Pages 168-74 in Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell. Edited by Dyer

Charles H.

Zuck

Roy

. Grand Rapids: Baker.

21.

Karris

Robert J.

2000. “Some New Angles on James 5.13-20.” Review and Expositor 97: 207-19.

22.

Kloppenborg

John S.

2009. “The Reception of the Jesus Tradition in James.” Pages 71-100 in The Catholic Epistles and Apostolic Tradition. Edited by Niebuhr

Karl-Wilhelm

Wall

Robert W.

Waco, TX: Baylor University Press.

23.

Kuske

David P.

2005. “Exegetical Brief: James 5.14—‘Anoint Him with Oil.’” Wisconsin Lutheran Quarterly 102: 125-27.

24.

Lange

J. P.

1867. The Epistle General of James. Translated by Mombert

New York: Charles Scribner.

25.

Martin

Ralph P.

1988. James. Word Biblical Commentary 48. Waco: Word.

26.

McCartney

Dan G.

2009. James. Baker Exegetical Commentary on the New Testament. Grand Rapid: Baker.

27.

McKnight

Scot

. 2011. The Letter of James. New International Commentary on the New Testament. Grand Rapids: Eerdmans.

28.

Moo

Douglas J.

2000. The Letter of James. The Pillar New Testament Commentary. Grand Rapids: Eerdmans.

29.

Plummer

Alfred

. 1899. The General Epistles of St. James and St. Jude. New York: Hodder & Stoughton.

30.

Popkes

Wiard

. 2001. Der Brief des Jakobus. Theologischer Handkommentar zum Neuen Testament. Leipzig: Evangelische Verlagsanstalt.

31.

Porter

J. Roy

. 1993. “Oil in the Old Testament.” Pages 35-45 in The Oil of Gladness: Anointing in the Christian Tradition. Collegeville: Liturgical Press; London: SPCK.

32.

Porter

Stanley E.

1999. Idioms of the Greek New Testament. 2nd edition. Biblical Languages: Greek 2. Sheffield: Academic Press.

33.

Reicke

. 1964. The Epistles of James, Peter, and Jude. Anchor Bible 37. Garden City, NY: Doubleday.

34.

Robertson

A. T.

1934. A Grammar of the Greek New Testament in Light of Historical Research. Nashville: Broadman.

35.

Seifrid

Mark A.

2000. “The Waiting Church and Its Duty: James 5.13-18.” Southern Baptist Journal of Theology 4: 32-39.

36.

Taylor

Mark

. 2004. “Recent Scholarship on the Structure of James.” Currents in Biblical Research 3: 86-115.

37.

Thurén

Lauri

. 1995. “Risky Rhetoric in James?” Novum Testamentum 37: 262-84.

38.

Verseput

Donald J.

2000. “Genre and Story: The Community Setting of the Epistle of James.” Catholic Biblical Quarterly 62: 96-110.

39.

Verseput

Donald J.

2006. “James 1.19-27: Anger in the Congregation.” Pages 429-39 in Interpreting the New Testament Text: Introduction to the Art and Science of Exegesis. Edited by Bock

Darrell L.

Fanning

Buist M.

Wheaton: Crossway.

40.

Wallace

Daniel B.

1996. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan.

41.

Watson

Duane

. 1993. “James 2 in Light of Greco-Roman Schemes of Argumentation.” New Testament Studies 39: 94-121.

42.

Watson

Duane

. 2007. “An Assessment of the Rhetoric and Rhetorical Analysis of the Letter of James.” Pages 99-120 in Reading James with New Eyes: Methodological Reassessments of the Letter of James. Library of New Testament Studies 342. New York: T&T Clark.