No Worries About the Delay, and Any Comments (However Brief) Are Still Helpful

No worries about the delay, and any comments (however brief) are still helpful! I know you’re a busy guy - being an “international man of ministry” (not to be confused with Austin Powers - the international man of mystery”). How was the trip?

Pardon the length of the email below. It’s a bit of a “stream of consciousness.” Read at your liesure (and perhaps at your own risk :^).

I hear you about the reality check. Like I’ve mentioned before regarding Agassiz’ fish: Ioften wonder if after I “stare at the fish” for too long, I end up “seeing things” that aren’t really there. Combine that with a dangerous combiniationof parallelomania,intertextuaholism and echophilia, I start seeing things that are borderline psychedelic. Case in point, I’ve recently been looking at the Apocalypse of Paul and theHistory ofDaniel(two very late apocalyptic worksthat happen to ascribe various roles assigned both to Michael and Elijah to one or the other).The Apocalypse of Paulhas Michael praying for rain using termstaken from 1 Kgs 17:1 and James 5:18:

As the Lord lives, in whose presence I stand, for one day or one night I do not cease from praying continually for the human race, and I pray for those who are (still) on earth. . . . and now I beseech that God may send dew and that rain may be appointed over the earth, and I continue to pray until the earth bring forth its fruit. (Apoc. Paul 43)

It also has Elijah praying for rain (successfully [in contrast to Michael], after a drought that lasts 3.5 years):

I am Elijah, the prophet of God. I am Elijah who prayed and because of my word heaven did not rain for three years and six months on account of the unrighteousness of men. God who does the will of his servants is righteous and true. For even the angels prayed the Lord for rain, and he said: Be patient until my servant Elijah prays and begs for this, and I will send rain on the earth . . . . (Apoc. Paul 51)

The History of Daniel describes Elijah’s return (after the Messiah):

The Messiah will command Elijah to blow the trumpet . . . The second trumpet blast which Elijah will send will revive the dead.

I know that they’re both miserably late [respectively 4th and 11th c.ad], but I think they may lend some credence to a possible percieved association between Michael and Elijah. I’m out on a limb, but that’s ok . . . Nobody’s gonna read this thing, anyway!

I’m more confident about the Theodotion text after a little research. Some think that Theodotion Daniel is much earlier than the rest of Theodotion, so it could very well reflect an early tradition.

Your point about oaths is very important. “As surely as Yahweh lives” is the standard oath formula (occuring +/- 45 times in the OT). So, there’s a bit of stretch there for me. I alsodon’t think that ὁμοιοπαθὴς ἡμῖν is referring to Daniel=Michael, per se, I think it’s saferto say it counters Sir 48:4, “How glorious you were, Elijah, in your wondrous deeds! Whose glory is equal to yours?” (ὡς ἐδοξάσθης Ηλια ἐν θαυμασίοις σου καὶ τίς ὅμοιός σοι καυχᾶσθαι). I’m wondering, however, if the similarities of someone swearing in the midst of delayed deliverance from judgment along with the association of exile motifs (in Sirach’s description of Elijah & in Daniel θ12:1) may have caused either James or Jewish tradition prior to James (and Jesus?) to associate the two passages. Looking at the much later evidence seems to suggest that at some point in the tradition Elijah and the angels were associated with similar tasks - not that I think that James is doing this.

Note also that Bottini points out similarities between Dan 9:3–20 and James 5:13–20. Daniel’s prayer is immediately followed by the arrival of Gabriel who explains the 70 week prophecy and notes that sacrifices will cease and that the abomination of desolation will last a half-week (v. 27). This perhaps links prayer with the concept of 3.5 as well.

Regarding the former & latter rains. I’m more apt to think that it is intendedto make his readers call to mind the fiveOT passages where thepairing ofπρόιμος καὶ ὄψιμος occurs. First there’s Deut 11:13-18 (particularly v. 14), which serves asa covenantal justification for Elijah’s drought (cf. Lev 26:3-4, 18-21; 1 Kgs 8:35-36 || 2 Chr 6:26-27). This passage is also recited twice daily in the second portion of theShema (Deut 6:4–9;11:13–21; Num 15:37–41). On the Shema portion set at least in mishnaic times see Lee I. Levine, The Ancient Synagogue: The First Thousand Years(New Haven: Yale, 2000), 520–523 cites the following: m. Tam. 5:1; m. Ber. 2:2; b. Ber. 14b on the structure of the Shema (being the above three parts).

Then there’s Hos 6:1-3:

Come, let us return (ἐπιστρέψωμεν) to the LORD. He has torn us to pieces but he will heal (ἰάσεται) us; he has injured us but he will bind up our wounds. 2 After two days he will revive us (ἀναστησόμεθα); on the third day he will restore us, that we may live in his presence. 3 Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth.

Here you have the Lord’s return associated with the coming of the rain and resurrection. Next there’s Joel 2:12-3:2 (LXX 2:12-4:2). The Joel passage is particularly significant as in 2:13 Israel’s repentance is encouraged because God is “merciful and compassionate” (cf. Jas 5:11). The congregation (including the πρεσβυτέρους) is called to fast and pray (Joel 2:16). Israel’s oppressors will be vanquished - bringing the end of exile (2:20). The desert will blossom (βεβλάστηκεν); and the trees yield καρπὸν (v. 22; cf. Jas 5:18). God will bring “autumn rains in righteousness” (את־המורה לצדקה) as well as the early and latter rains (v. 23). Israel’s shame will end (restoration from exile imagery again; vv. 26-27). God will “pour out his Spirit” (2:28 [LXX 3:1]) prior to the day of the Lord, and “all who call on the name of the LORD will be saved (σωθήσεται; 2:32 [LXX 3:5]). God will reverse (ἐπιστρέψω) the captivity (αἰχμαλωσίαν) of Judah and Jerusalem and will gather the nations, judging those who have scattered (διεσπάρησαν) Israel (3:1-2 [LXX 4:1-2]). That’s a mouthful! Interestingly, Qumran took מורהלצדקהand applied it to the Teacher of Righteousness - מורה צדק, (in particular 1QHa xvi 17) while later rabbinic tradition connected it with teaching in general (מורהas hiphil ptc. of ירה; see b. Taʿan. 6a; b. ʿErub. 19a). Note also Kirk’s association between wisdom & the Spirit.

Next there’s Zechariah 10:1:

Ask rain from the LORD in the season of the spring rain, from the LORD who makes the storm clouds, who gives showers of rain to you, the vegetation in the field to everyone.

Earlier in Zech 9, God’s theophanic arrival in judgment is likened unto a storm:

Then the LORD will appear over them, and his arrow go forth like lightning; the Lord GOD will sound the trumpet and march forth in the whirlwinds of the south (v. 14).

So, perhaps Zechariah is speaking doubly - pray for rain & the Lord’s coming.

Then there’s Jeremiah 5:23-24:

But this people has a stubborn and rebellious heart; they have turned aside and gone away. 24 They do not say in their hearts, “Let us fear the LORD our God, who gives the rain in its season, the autumn rain and the spring rain, and keeps for us the weeks appointed for the harvest.”

This is immediately followed by a description of the rich and powerful:

Your wrongdoings have kept these away; your sins have deprived you of good. 26 “Among my people are wicked men who lie in wait like men who snare birds and like those who set traps to catch men. 27 Like cages full of birds, their houses are full of deceit; they have become rich and powerful 28 and have grown fat and sleek. Their evil deeds have no limit; they do not plead the case of the fatherless to win it, they do not defend the rights of the poor.

So, in the five places whereit is associated with either judgment,restoration and/or the coming of the Lord. I think that the early and later rains of 5:7 are connected with the Elijah story, both explicitly (both deal with rain) and implicitly (both deal with God’s eschatological reign). I’m thinking of using the title “Pray for Reign” for my thesis. Now, both Johnson, James, 315 and Laws, 210–211 deny the possibility that James is speaking of a delay of the parousia in these verses (in a manner similar to 2 Pet 3:3–10). This does not exclude the possibility that James is picking up imagery that is ripe for an eschatological understanding. The issue is not delay but imminence (imho).

It’s funny you should mention the Magnificat. I was pleased to read that Scot McKnight sees a “connection” between Mary’s theology as found in the Magnificat and James’ theology of reversal. I’ve blogged about it before (with links to McKnight’s posts): I wrote a paper that suggested the possibility as well (in regard to 1:9-11): You needn’t worry about reading. I’m just affirming your instincts!

Oh if only we did have a larger corpus!

Sorry for the length.

From: Benjamin & Amanda Pehrson [mailto:
Sent: Sat 2/3/2007 1:47 AM
To: Jim Darlack
Subject: RE: Could you spare a reality check?

Hi Jim,

Sorry, I was traveling from Australia to Papua New Guinea on the day you sent this email, so I didn’t notice it until now.

On the concept of reality check, I was wondering while reading your email how I can best do that. I know that the more I look into a possible interpretive idea, the more I often become convinced (self-deception?), so I understand your need for a reality check. But given our many email exchanges, I have grown to appreciate your ideas and find myself wondering if I need a reality check for buying into the possibilities you propose. J

Anyway, I cannot spare a very good reality check at this time as I’m still unpacking and helping my family get settled, but a few thoughts…

My first impression is that Sirach 48:10 (14?) is significant not only because it ties two parts of James together, but it contributes to linking what is likely the primary theme of the letter found at the very beginning and very end.

Does the fact that διασκορπισμὸν occurs in Theodotian’s Daniel provide any reality check for you? Perhaps not, since it may very likely reflect an earlier tradition.

How common is it for oaths to include something akin to “the one who lives forever” or “the life of Yahweh”? And why do you see a need for ὁμοιοπαθὴς ἡμῖν to possibly counter the association of Elijah with the Danielic angel?

What do you understand the former and latter rains to represent? The rains of Noah’s flood for the former? As we’ve talked about before, I do like the idea of finding coherence between Jas. 5.7 and 5.17-18 (as well as, perhaps, the other water imagery in the letter).

I don’t think this “mashup” is just mush. But as with much research in James, it would be nice if we had a larger corpus. The argument seems possible, even plausible, but perhaps difficult to confidently state as probable. But if you lay out the argument as best as you can, I suspect the burden of proof would be on those who would want to argue against it?

Is there any support from the Magnificat, i.e. Luke 1.51-52?

Ben

From: Jim Darlack [mailto:
Sent: Thursday, January 25, 2007 3:50 AM
To: Pehrson, Ben & Mandy JM
Subject: Could you spare a reality check?

Hi Ben, I hope all is well.

I’m a slogging through my thesis, and I came up with a slightly plausible scenario for the link between the diaspora of 1:1, Elijah in 5:17-18, and Elijah’s drought lasting 3.5 years.

I’ve mentioned before that I think that there is a conscious link in James between the opening verse and the Elijah passage given that Sirach 48:14 states that Elijah is destined to restore the twelve tribes. Anyway, one of the puzzles of James 5:17-18 is that Elijah’s drought is said to last 3.5 years. Now, in Daniel (Θ) 12:7 the dispersion (διασκορπισμὸν) is said to end after “a time, times and a half time” (= 3.5 years). I’m wondering if it is plausible that Daniel 12:7 could be linked via gezerah shewah with 1 Kgs 17:1. (Elijah’s pronouncement of drought is “by the life of Yahweh and in Daniel 12:7, the angel swears by the “one who lives forever.” Perhaps James’ ὁμοιοπαθὴς ἡμῖν is meant to counter the association of Elijah with this Danielic angel.)

So, I am thinking of asserting that either James, or the tradition before him (see Luke 4:25) pulled together Daniel 12:7 and 1 Kgs 17:1 to state that the drought at Elijah’s time was 3.5 years (and hence a forshadowing of the coming exile and final θλῖψις.)

James, I would argue based on 5:7-8 and 1:27 and elsewhere sees the community as living in this final period of θλῖψις - symbolized by the time between the former and latter rain (5:7-8) or the 3.5 years of drought (5:17-18). The audience is encouraged to wait patiently and prayerfully for the end of this time at the arrival of the Judge.

This seems a bit more plausible given that Sirach, in his “Praise of the Fathers” (chs 44-50), Elijah and Elisha are praised for their miracles, etc., but Sirach plainly states that ultimately their ministries were unsuccessful in bringing repentance: “Despite all this the people did not repent, nor did they give up their sins, until they were herded out of their country and scattered (διεσκορπίσθησαν)all over the earth; . . .”

James, I believe, in 5:19-20 is giving the thesis of his letter in a sense- to draw the wandering brother back to the right path. This is done in light of eschatological salvation/judgment. In vv 13-15 James speaks of sickness as judgment for sin that should effect repentance. He recapitulates it in 17-18 with Elijah’s drought - another judgment for sin that brought repentance and restoration. James’ readers are still called to a final prophetic ministry that will bring repentance to the wandering brother.

So, do you think that this “mashup” of Dan (Th) 12:7, 1 Kgs 17:1, Sir 48:10, 15 and James 1:1/5:17-18 is just mush? As the subject line reads, I need a reality check.