{"id":17631,"date":"2015-10-13T00:00:00","date_gmt":"2015-10-13T00:00:00","guid":{"rendered":"http:\/\/leithart.level2d.com\/?p=2454"},"modified":"2015-10-13T00:00:00","modified_gmt":"2015-10-13T00:00:00","slug":"baptismal-imagery-in-james","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/leithart\/2015\/10\/baptismal-imagery-in-james\/","title":{"rendered":"Baptismal Imagery in James"},"content":{"rendered":"\n\n<\/head>

James hooks the different sections of his epistle together by using the same or a similar word at the close of one section and the opening of the following section. James 1:1 ends with the word \u201cgreetings\u201d (Greek, chairein<\/em>), and his first exhortation is to \u201cconsider it all joy<\/em>\u201d (charan<\/em>); 1:4 ends with the phrase \u201clacking<\/em> in nothing\u201d (en medeni leipomenoi<\/em>) and the next section begins with \u201cif any of you lacks<\/em> wisdom (ei de tis humon leipetai<\/em>); in the Greek, 1:26 ends with the word \u201creligion\u201d (threskeia<\/em>), which is the same word that begins verse 27.<\/p>\n

This same device is used to connect 1:17-18 with the section on \u201cdoing the word\u201d (vv. 19-27). Verse 18 refers to the \u201cword of truth\u201d which has given birth to James\u2019s readers as the firstfruits of the church, and a few verses later he refers to the \u201cimplanted word\u201d that brings salvation (v. 21). This connection of verses 18 and 21 shows that the intervening verses (19-20) also have to do with the reception of the word of the Lord. In context, the exhortations to be \u201cquick to hear, slow to speak, slow to anger\u201d specifically refer to the proper response to the gospel. (Of course, since God\u2019s word often comes to us on human lips, the exhortations also have a more general application.)<\/p>\n

The tight interweaving of these verses also suggests that the \u201cfilthiness and abundance of wickedness\u201d of verse 21 specifically refers back to verses 19-20. James is not speaking of the kinds of sins (primarily sexual sins) that we modern evangelicals normally associate with \u201cfilth.\u201d Refusal to hear the word, being quick to speak in criticism of the word, anger at the word\u2013these are the sins that James characterizes as moral \u201cfilth.\u201d<\/p>\n

James says that these sins must be \u201cput off.\u201d The logic is that the implanted word will not grow and produce fruit unless the ground is cleared and the filth put off. The verb for \u201cput off\u201d is sartorial language, and Zechariah 3, where Joshua the high priest puts off filthy garments and is reclothed, is in the background. Some commentators have suggested further that the \u201cputting off\u201d has reference to baptism. Clothing imagery is used of baptism in Galatians 3:27, where Paul states that believers have \u201cclothed yourselves\u201d with Christ in baptism. If there is a baptismal reference in James 1:21, the emphasis is not on the once-for-all clothing in Christ (as in Galatians 3:27), but the continuing obligation of those clothed with Christ to put off the old clothing of the flesh.<\/p>\n

According to Ralph Martin (Word Biblical Commentary on James<\/a>), the word for \u201cfilth\u201d is related to a technical medical term for earwax. This fits well with James\u2019s emphasis on hearing and doing the word. The filthy sins of communication described in verses 19-20 must be cleared out if we hope truly to hear the word, and for James true hearing of the word includes doing as well. Unless our ears are opened, cleared of the sins that inhibit our hearing, the word will not penetrate. Unless the filth is cleared out, we shall be \u201cmere hearers.\u201d<\/p>\n

This combination of reclothing and ear-opening recalls the priestly ordination service of Exodus 29 and Leviticus 8-9. In their ordination, the priests were invested with new clothing, the garments of glory and beauty described in Exodus 28. Moreover, during the rite of ordination, some of the blood of the ram of ordination was spread on the right ear lobe of the priest-to-be, as well as on the right thumb and right big toe. The priest\u2019s bloody ear should be interpreted in connection with the boring of the ear lobe of a permanent slave (Exodus 21:1-6). As James Jordan explained, the permanent slave\u2019s ear was bored or \u201ccircumcised\u201d as a sign that his ear would thereafter be open to the voice of his master. Similarly, the priests\u2019 right ear lobe was symbolically circumcised by the application of blood as a sign that the priest, a permanent servant in God\u2019s household, would listen to his Master. Permanent slaves and priests had their ears opened so that they would be not mere hearers but doers of their master\u2019s word.<\/p>\n

It is remarkable that none of the imagery of Aaronic priestly ordination is employed in ordination rites in the New Testament. Elders are not re-clothed, washed, or anointed; instead, they have hands laid on them. The imagery of the Aaronic ordination is picked up in the New Testament\u2019s theology of baptism. In this light, the combination of reclothing and ear-opening in James 1:21, with its subtle allusions to the ordination of priests, fits nicely with a baptismal interpretation of the verse. It provides evidence that the New Testament writers understood baptism as ordination to the royal priesthood. All the baptized are incorporated into the priesthood; they have not only been clothed with Christ, but have had their ears opened to hear the voice of the Word Incarnate.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

James hooks the different sections of his epistle together by using the same or a similar word at the close of one section and the opening of the following section. James 1:1 ends with the word \u201cgreetings\u201d (Greek, chairein), and his first exhortation is to \u201cconsider it all joy\u201d (charan); 1:4 ends with the phrase […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[395,61],"tags":[],"class_list":["post-17631","post","type-post","status-publish","format-standard","hentry","category-baptism","category-bible-nt-james"],"yoast_head":"\nBaptismal Imagery in James<\/title>\n<meta name=\"description\" content=\"James hooks the different sections of his epistle together by using the same or a similar word at the close of one section and the opening of the\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/leithart\/2015\/10\/baptismal-imagery-in-james\/\" 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