280 MARIAM J. KAMELL “ speak and to act as those about to be judged by the law of freedom”. This law is the same word that was implanted in 1,18, to which each is to submit in obedience in 1,22. It is the incarnation of God’s grace given to his firstfruits, but it will also be the standard by which they are judged— both for words and for deeds 23. James warns, “For judgment will be without mercy to the one not showing mercy”. This is the negative of Jesus’ beatitude of Matt 5,7, “Blessed are the merciful for they shall receive mercy” 24. Those who fail to act according to the nature of the word and law, whose very character is mercy, will be judged for their fail- ure. But in a triumphant conclusion, James rejoices that “mercy triumphs over judgment”! To those who seek to live by the graciously implanted word and therefore incorporate God’s mercy in their own interactions, to them God’s mercy triumphs at the judgment. Far from being a fearsome threat of judgment, here we are encouraged that our miniscule attempts to respond to God’s initial mercy by acting mercifully are matched and far exceeded by God’s divine mercy in the eschatological judgment. There are several other areas of theological insight into God’s nature that are raised in chapter one that deserve brief mention, because they shape not only James’s theology but also his view of human responsibi- lity. For instance, related to God’s nature as the generous provider of all that we need, we also see God’s concern for the poor in the great “eschat- ological reversal” of Jas 1,9-11. Drawing on imagery consistent with the Hebrew Bible (e.g., Isa 40,6-7) as well as from the witness of nature, around this passage gives a microcosm of God’s work in righting the wrongs done on earth. Those who are “humble” can rejoice now that God will raise them up (see also Jas 4,6.10). In contrast, those who define themselves by their wealth rather than by their relationship to God can “ rejoice ” in their imminent downfall 25. While there are many conflicting interpretations regarding whether the rich can be considered Christian and whether this humiliation is of an eschatological nature, the larger point of WACHOB, Voice of Jesus, 108, calls 2,12-13 an epicheireme of which the 23 conclusion is the command to “speak and act” based on the parallel but opposing premises of 2,13. While this weakens the importance of 2,13c, it does function to “[remind] the audience that they will be judged by the law which is fulfilled in the love-command”. DEPPE, Sayings of Jesus, 96-99, does not find this a convincing parallel, 24 despite the nearly universal popularity of seeing this beatitude in the back- ground. See M.J. KAMELL, “The Economics of Humility: The Rich and the 25 Humble in James”, Economic Dimensions of Early Christianity (eds. B.W. LONGENECKER – K. LIEBENGOOD) (Grand Rapids, MI 2009) 157-75, for an examination of these debates as well as a defense of the position taken here of the “rich” as those who identify themselves through their wealth.