. . . even if εδικαιωθη refers to a present event and it
not related to σωσαι, the discourse devices reveal
that the focal point of each appeal to an exemplar is not the verb, but εξ εργων. Thus, regardless of the referent
of εδικαιωθη, the author uses these examples
to support the notion that eschatological salvation 9through faith,
given 2.13-14) is εξ εργων. IN other words, the point of
continuity between the hearers and the two OT exemplars is εξ εργων. Just
like Abraham and Rahab were justified by their deeds (2.21-25), one is
saved by faith that has deeds (2.13-14).
In James 2.26, the author again gives the axiom that faith
without deeds if impotent to save. This time, an analogy supports the
point. With clauses introduced by ωσπερ and
ουτως, the first clause acts as a
framing comparison; the focus is on the second clause. Word order is used to
highlight the important element in each clause: νεκρον/νεκρα is in the preverbal P2 position,
indicating saliency. As a body without a spirit is dead, so is faith
without deeds. In other words, deeds bring life to faith, making the
faith potent. This potency is not a
matter of degree: ‘James is not merely arguing that a “faith working with
works” is more “righteous” before God . . . What is at stake is salvation and
justification in an eschatological sense’ (Cargal, Restoring the Diaspora,
p. 132. Cf. Kondradt, Christliche Existenz, p. 289). (Daniel K. Eng, Eschatological
Approval: The Structure and Unifying Motif of James [New Testament
Monographs 45; Sheffield: Sheffield Phoenix, 2022], 151-52)
