The Fruit of Righteousness in James: A Study in Discourse Analysis 93 they test faith, revealing those areas that are lacking (in the fruit of righteousness). This enables believers to become τέλειοι, since God is glad to supply whatever is revealed to be lacking. Receiving an answer to this prayer does not depend on worldly status (vv. 9-11), for the worldly wealthy are often the ones who wither away while the poor endure temptation and receive the victor’s crown from God (vv. 9-12). Such an introductory thought introduces several key issues that will be unfolded during the course of the letter. The mention of temptation prepares for the more lengthy discussions regarding specific temptations being faced by the readers, such as favoritism (2,1-12), faith without deeds (2,14-26), the tongue (3,1-12), friendship with the world (4,1-10), and arrogant planning (4,13 – 5,6). In these discussions James will seek to identify specific areas where the temptations have revealed lack. Thus, James has structured the opening paragraph of his Epistle in a way that prepares his audience to examine themselves and see in what areas they may be lacking. When areas of lack have been exposed, the readers ought to focus their attention on the increasing wholeness that comes from God in the form of wisdom. Thus, the main thought of the Epistle (which will be examined in 3,13- 18) is introduced immediately in the first paragraph. Wisdom comes from God and is the answer for deficiencies of faith. Another important theme introduced in this first paragraph is the notion of eschatological reward (1,12). Penner has convincingly demonstrated that eschatology plays a prominent role in James26. The theme relates closely to the idea of bearing the fruit of righteousness because those who fail to do so should expect judgment (note the letter’s many references to κρίσις), while those who are complete can expect sure reward. 2.2.1.2 Birthed as God’s Firstfruits (1,13-18) This second paragraph of the body’s introduction is marked by the imperative λεγέτω, which indicates a transition from the indicative of the previous verse to a fresh hortatory section. The paragraph continues through v. 18, where the imperative and vocative in v. 19 mark the next paragraph. Parallelism within vv. 13-18 also shows that these verses are a cohesive paragraph. The imperative λεγέτω in v. 13 is balanced by the imperative πλανᾶσθε in v. 16. In v. 13, James refutes the charge that temptation comes ἀπὸ θεός, while in v. 16 he reminds the reader that all goodness comes ἀπὸ πατρός. In v. 15, temptation births death (ἀποκύει θάνατον), while in v. 18 God births children into fruit-bearing creatures (ἀπεκύησεν … ἀπαρχήν … κτισμάτων). 26 Penner, James and Eschatology.