So Much for Straw || A Blog about the Epistle of James

In his insightful work on the Sermon on the Mount (Reading The Sermon On The Mount: Character Formation And Decision Making In Matthew 5-7), Charles Talbert claims that the teachings of Christ in Matthew 5–7 serve as verbal icons that allow the auditor to “see” into the will of God. Talbert remarks

“Like the painted icon, the verbal icon provides a window into divine reality, making possible the perception of the spiritual world. In the Sermon on the Mount the words of Jesus function as verbal icons enabling the disciples to see into the divine reality of God’s unconditional will. Character is then shaped as the disciple comes to see differently” (72).

In light of Talbert’s exposition (which he supports with examples from Greco-Roman literature), I wonder if James’ use of examples functions in a similar manner.  From what I can tell, the there are 4 uses of verbal icons in James that are similar to those found in Matthew: Abraham - 2:20–23; Rahab - 2:25;  The Prophets - 5:10; Elijah - 5:17–18.

James does use other examples, like the rudder and the bit, but the verbal icon typically involves the use of a prominent personality held in regard by the community.  Talbert mentions Xenophon, Memorabilia, 4.1.1, in which he speaks the disciple’s of Socrates imagining him in his absence, primarily as an aide to virtuous living. Seneca, Epistles, 52.7 and 11.8–10 encourages his audience to look to the great philosophers of old for guidance, and to hear them speak through books (Talbert, 40). The presence of a a virtuous person was thought to impart the ability to live rightly onto the disciples. Talbert offers the words of Plutarch: “great is his craving all but to merge his own identity in that of a good man” (Virt. prof. 84D) (Talbert, 40).

The four verbal icons in James stand apart from other examples, such as a rudder, because they offer a living breathing vision of ideal reality.  Faith in action looks like Abraham and Rahab. Patience in suffering looks like the Prophets. Righteous prayer looks like Elijah. These familiar characters provide not only. James never exhorts his audience to be like the verbal icons.

Rather they function similar to the icons in Matthew. Through them, “one sees the divine will and in the contemplation thereof is changed. . . . This type of language functions to form moral character” (Talbert 91). Whatever the specific intent of James, it is clear that some sort of behavior modification is at least one desired outcome and the use of verbal icons supports James’ goal of transformation.

Certainly this is only a brief incursion into a potential area of exploration, but James’ extensive use of the Jesus tradition in Matthew seems to warrant the exploration of parallel approaches to teaching. Any thoughts are welcome.