The overall structure of this letter, explained in my post “James: Introduction to the Literary Structure,” is shown in Figure 1.
Figure 1: The Structure of James
I. Reliance on God (1:2-18)
A. Trials Lead to Completion (1:2-4)
B. Asking of God (1:5-8)
C. Riches (1:9-11)
A'. Trials Lead to Death (1:12-15)
B'. Receiving from God (1:16-18)
II. Living the Faith (1:19-3:12)
A. The Tongue and Works (1:19-27)
1. The Tongue (1:19-21)
2. Doers/Hearers (1:22-25)
1'. The Tongue (1:26-27)
B. No Partiality (2:1-13)
A'. The Tongue and Works (2:14-3:12)
1. The Tongue (2:14-17)
2. Faith/Works (2:18-26)
1'. The Tongue (3:1-12)
III. The Spiritual Life: Part 1 (3:13-5:6)
A. The Righteous (3:13-4:10)
1. Peace (3:13-18)
2. Humility (4:1-10)
B. Judging (4:11-12)
A'. The Unrighteous (4:13-5:6)
2. Arrogance (4:13-17)
1. Discord (5:1-6)
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III'. The Spiritual Life: Part 2 (5:7-11)
A. Patience (5:7-8)
B. Judging (5:9)
A'. Patience (5:10-11)
II'. The Tongue (5:12)
I'. Reliance on God (5:13-20)
B. Prayer (5:13-18)
A. Saving a Sinner (5:19-20)
Section I (James 1:2-18)
The greeting in the first verse is usually ignored by commentators as being outside the formal structure of the letter, but most scholars do note the purposeful verbal similarity between the Greek words for greeting in 1:1 and rejoice in 1:2. Perfection (teleios) in 1:17 echoes 1:4 and forms an inclusio for this section. As another unifying thread is the interesting fact that the four passages in this section with close parallels in I Peter appear at key locations: the beginning of Section I (1:2-3 // I Peter 1:6-7), the center unit (1:10-11 // I Peter 1:24), the beginning of Section IA' (1:12 // I Peter 5:4) and the end of Section I (1:18 // I Peter 1:23).
In addition, there are specific parallels between the passages labeled IA and 1A'. Both begin with similar beatitudes: “count it all joy” (1:2) and “blessed is the man” (1:12) and continue to form, in L.T. Johnson’s words, two series...with the linked phrases forming a chain that leads to a rhetorical climax” although the extent of the chain that Johnson intends is not the same as shown in Fig. 1. The contrast between the two series is seen most obviously in the diametrically opposite consequences that arise out of these two testings. This is related to the two basic meanings of peirasmos demonstrated in these passages: external trials (see 1:2 – “when you meet”) and temptations from within (see 1:14 – “enticed by his own desire”). The key word “prove” appears in both IA (1:3) and IA' (1:12).
Similar themes found in IB and IB' include (a) the concept that knowledge without action “is a form of self-deception” found in James 1:8,16 and (b) the idea of God as gift-giver in 1:5 and 17.
Section I' (James 5:13-20)
The plural “sins” appears in James only in this passage (at 5:15, 16, 20) as a verbal unifier. Its subdivision into two literary units echoes two of the themes found in the first section of the letter, as further enumerated below.
Sections I and I'
Elliott sees an echo of the introductory verses in James in the conclusion, which he defines as James 5:13-20, as in Fig. 1. In support of this contention are several verbal parallels between 5:19-20 and Section I. These go a long way in countering McKnight's contention that “James has simply added this theme to the end of the letter because he is compelled to say what he says.”
a. The Greek word for “deceive/wander” is found in 1:16 and 5:19.
b. Verses 1:5 and 5:19 contain, respectively, the first and last of seven appearances of “among you” in the epistle.
c. Section I ends with mention of a “word of truth” balanced by the presence of this key word in the opening verse of the final section (at 5:19), just as “let him know” in 5:20 forms a bracket around the letter with 1:3 and its emphasis on proper knowledge.
d. The same sentence structure beginning “If....” is used in 1:5 and 5:19, and only twice again in the letter.
e. McKnight perceptively links the new birth of 1:18 with the saving of a soul in 5:19-20. These verses close, respectively, sections I and I'.
f. If one includes 1:1 in Section I, then there is a possible connection between the diaspora of this verse and those wandering from the truth in 5:19-20, according to Wall.
The strongest parallels occur between the respective A or B subsections of I and I'. Thus, for example, in IA/A' and I'A:
a. James’ phrase “the heaven gave” in 5:18 is his addition to the story in I Kings and echoes the thought of 1:5, where God is described as “the giver of gifts.” (Johnson)
b. The epistle begins (1:2-4) and ends (5:13-18) with encouragements for the readers to endure.
c. The keynote of knowledge first sounded in 1:2 makes its last appearance in 5:20.
d. In a similar manner, the first and last mention of “sin” occur in 1:15 and 5:20, respectively. In each case, it is closely associated with its consequence: death.
There are even more striking parallels between sections IB and I'B, beginning with their initial verses and their similar thought and structure:
“If any of you lacks wisdom, let him ask God.” (1:5)
“Is any one among you suffering? Let him pray.” (5:13)
In addition, the following resemblances can be cited:
a. The phrase “ask in faith” (1:6) is equivalent to “the prayer of faith” (5:15).
b. Davids notes that the two examples of James using the passive to avoid God’s name are found in 1:5 and 5:15.
c. Significantly, the word “fruit” appears in the concluding verse of each section.
d. Kistemaker sees three places in this epistle where it is inferred that “genuine prayer must be based on trust and faith in God” – 1:5-7, 4:2-3 and 5:14-16 – two of which are in these paired sections.
e. The first and last of the seven appearances of anthropos in the epistle are found in I and I' (at 1:7 and 5:17).
Section II (James 1:19-3:12)
In addition to the variations on a single theme demonstrated in these verses, their common language sets it apart from the rest of the epistle. The three major subsections may be seen to each contain one example of the genitive of quality (at 1:25, 2:4 and 3:6) (Johnson) and one use of the key word “world,” in the sense of pagan society (at 1:27, 2:5 and 3:6). Specific correspondences between IIA and IIB include:
a. The commandment of love found in 1:25 and 2:8-12.
b. A similarity of themes between 1:27 and 2:1-7.
c. Poor clothing in 1:21 and 2:2.
d. A connection between 2:1-13 and the preceding unit in that it gives a concrete example where doing is needed. (Ward)
e. The unique phrase “the law of liberty” appearing in 1:25 and 2:12.
Section IIA (James 1:19-27)
Turning to the first major unit within Section II, one sees that it is also comprised of three literary units. These are bound together by a certain progression of thought:
1. Be slow to speak, but quick to hear.
2. Do not only hear, but also do.
1'. Be slow to speak, but do.
As Wessel summarizes, “Christianity is a religion of action. As important as it is to listen..., one must not stop there. Doing must follow listening.” The first and last units are parallel in theme, in similar preoccupation with the idea of pollution or staining in 1:21 and 1:27, and the roughly parallel phrases “every man” (1:19) and “any one” (1:26). “God” appears at the beginning and end of this section (1:20, 27).
Section IIA' (James 2:14-3:12)
One may note the repeated use of “my brothers” in this section, including its utilization as an inclusio for the unit IIA'1'. The constant presence of the verb “to say” in these verses is also a tip-off to the main theme of the section. Rapid sequences of rhetorical questions appear in each of the three subsections (2:14,16; 3:11-12) (Ward) as do similar comparisons using the phrase “so also” (in 2:17, 2:26 and 3:5). Other characteristics unifying this section are given below:
a. Four of the seven occurrences of anthropos for man in James, two in unit 2 and two in unit 1'.
b. The concept of faith “alone” in 2:17, 2:24 and 2:26.
c. “Dead,” only appearing in James at 2:17, 2:20 and 2:26, in very similar statements regarding “faith.”
Sections IIA and IIA'
Correspondences abound supporting the proposed parallel nature of these two sections shown in Fig. 1:
a. Ward has noted the references to speaking in the sections we have labeled IIA1, IIA1' and IIA'1'.
b. Beasley-Murray cites 1:21 and 3:7-10 as two prime examples of “overt calls to repentance” in James.
c. The idea that the tongue should be guided by reason appears in 1:26 and 3:4.
d. Two of the three references in James to God as Father occur in 1:27 and 3:9.
e. Geneseos appears only in 1:23 and 3:6, and kakos (evil) in 1:13 and 3:8.
f. The parallel structure between “doers and hearers” in 1:22 and “faith and deeds” in 2:24 is highlighted by use of “only” in each.
g. The image of seeing which was used in 1:23-25 reappears in 2:20-26. (Johnson)
h. James 2:14-17 is an example of failure to observe the admonitions in 1:27 to attend to the needs of the poor.
i. Johnson notes that in 1:26 it was the tongue that needed controlling whereas in 3:2 the tongue controls the body. These two uses of the verb “bridle” in the epistle begin the third subsections of IIA and IIA', respectively.
j. The relationship between James 3:6 (in IIA) and Section IIA' has been noted in the related words “pollute” (3:6) and “unstained” (1:27) and through the common concept of defiled body and soul in 1:21 and 3:6.
k. “Saving” language appears three times in the epistle; two of the three are in these sections (1:21 and 2:14).
l. “World” is used by James in 1:27 and 2:5.
Section IIB (James 2:1-13)
The common theme of partiality is pursued in this passage. Although Johnson divides this section into two parts (2:1-7 and 2:8-13), he gives abundant evidence that they are closely linked. An alternative structure for this sub-section is shown below:
1. Rhetorical question beginning “my brothers” (v. 1)
2. Favoring the rich over the poor (vv. 2-3)
3. You have become evil judges (v. 4)
1'. Rhetorical question beginning “my beloved brothers” (v. 5)
2'. Dishonoring the poor (vv. 6-11)
3'. Proper judgment (vv. 12-13)
Section II' (James 5:12)
This short passage begins with the cryptic phrase “above all,” which has been explained variously as an forming an obvious connection with the immediately preceding verses (Reicke, Tasker), a link with all previous verses concerning discipline in speech (Adamson), an expression of impatience (Carson), “hyperbole used for emphasis” (Ward), and a sign that a series of concluding admonitions is beginning (Kistemaker). Johnson concludes, “Whether or not it has specific contextual significance, such a phrase sometimes serves in epistolary convention to signal a final series of remarks.” Most commentators treat this verse as almost completely unconnected with its preceding or following context. In this verse, the pervasive topic of 1:19-3:12 (especially the four “1” and “1'” subsections) returns: the proper control of the tongue.
Section III (James 3:13-5:6)
Threefold repetition of “brothers” in 5:7, 9, and 10 marks beginning of respective sub-units within this section. Beasley-Murray sees the unity of these verses to arise from a thematic statement in 3:13-18 on the wisdom of the world contrasted to that from above, followed by concrete examples in 4:1-5:6. Alternatively, Johnson discerns “an identifiable thematic thread” running through 4:11-5:6 in that those being addressed are criticized by James. Sections IIIA and IIIB are at least linked by similar thoughts on conflicts within the body found in 4:1 and 4:11. (Ward) In the middle of this whole section are two verses, 4:11-12, which Davids labels as “a free-floating admonition.” We have pictured this passage as the middle member of an ABA structure.
Section IIIA (3:13-4:10)
There is some controversy in the literature as to whether 4:1 marks the start of a new section or follows naturally the statement of 3:18 (see the obvious contrast between “peace” in the latter verse and “war” in the former). Fig. 1 attempts to harmonize these opposing views by treating 3:13-18 (with its emphasis on wise/wisdom) and 4:1-10 (with its call for sinners to repent) as two subsections of a larger literary unit. Both of these begin with obviously parallel sentence constructions. Johnson feels that the appearance of “spirit” in the second unit (at 4:4) is a deliberate contrast with “unspiritual” in 3:15. The root word “jealous/jealousy” appears in both halves (3:14,16; 4:2). Interestingly, half of the identified parallels between this epistle and I Peter appear in the passage labeled IIIA2 (James 4:1 // I Peter 2:11; James 4:6-7 // I Peter 5:5-6; and James 4:10 // I Peter 5:6).
Section IIIA' (James 4:13-5:6)
The two literary units comprising this section begin with similar language that “evokes that of the prophetic tradition.” (Johnson) The offenders are repeatedly called “you” throughout IIIA'.
Davids labels this passage “Testing through Wealth.”
Sections IIIA and IIIA'
Evidence of their parallel nature is cited below:
a. There is the use of short questions that are immediately answered in 3:13 and 4:14.
b. Three of the five occurrences of oun (“therefore”) in James appear in these units (at 4:4,7,17). There is a roughly parallel sentence structure to 4:4b and 4:17.
c. The desire to have what one does not possess is a key theme in both these units.
d. Verbal similarities between IIIA1 and 1' include:
righteous (3:18) / righteousness (5:6), and
harvest (3:18) / harvesters (5:4)
e. The word “Lord” appears to be alternately applied to God and to Christ throughout this epistle, with some controversy as to the actual designee in each instance. If one sides with Carson’s interpretation, five of the six references of “Lord” to God in the epistle are found in IIIA and A' (in 4:10,15; 5:4,10,11).
f. Davids states that the concept of one’s deeds being judged is the major theme of the two sections currently labeled IIIA2 and III'A'1. James 4:12 and 5:7-9 are the only references in the letter to the Coming Judge.
g. Carson notes that the use of “kill”in a literal sense in 4:2 anticipates its figurative use in 5:6.
Section III' (James 5:7-11)
This short section is treated as an obvious unity by most commentators. However, even in the span of these five verses one can discern the same ABA pattern demonstrated by its counterpart, Section III. The overall theme of patience is underscored by presence of this noun once in subsection 1' and the related verb twice in unit 1. These two sub-units are also associated subtly by the presence of two kurion (“of the Lord”) constructions in each. Verse 9 stands apart from the rest of the section in theme although all three smaller units have the telltale address “brethren” as well as the word “behold.”
Sections III and III'
The closest parallels between these sections are seen in their overall structures (Fig. 1). Each possesses an ABA organization in which the outer members deal with the Christian virtues and the center unit has the theme of judging. In addition, four of the five appearances of oun occur in these two sections (4:4,7,17; 5:7). It has also been pointed out by Johnson that the admonition to “strengthen your hearts” in 5:8 is similar to the call for “purity of heart” in 4:8.
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