James

James

Martin Luther, whose vigorous voice led to the birth of Protestantism during the Reformation, described the Book of James as a strawy writing. The epistle's emphasis that a believer was justified by works (2:24) clashed with Luther's conviction that the believer becomes just by faith.

Most Christians would feel that Luther erred in his evaluation. The firm demands of the Book of James call wandering Christians back to obedience to God's Word. It is especially useful in pointing out ethical application of the gospel of grace. With the concern of a pastor, James spoke to his readers in urging them to face trial with stamina (1:2-18). He also spoke with the firmness of a prophet in urging them to show evidence of their genuine faith (2:14-26).

Authorship. The Book of James came slowly into widespread circulation in the early church. Many factors contributed to this. Its brevity and practical nature made it seem of small significance in comparison to a book like Romans. Christians in the early church also disagreed concerning the identity of James, the author of the epistle. Those who identified the name with the Lord's brother tended to view the book as genuine Scripture. Those who rejected the link between James and Jesus tended to ignore the Book of James. Church councils meeting at Rome ( a.d.. 382) and Carthage ( a.d.. 397) accepted James as Scripture. This acceptance gave support to the view that James, the Lord's brother, was the author.

The text of James provides little information about the author other than his name, but the mention of the name provides an important clue to his identity. Few persons with the name of James could succeed in identifying themselves merely by their first name. The writer must have been an important James.

Four persons in the New Testament have the name of James. James, the father of Judas (not Iscariot), is mentioned in Luke 6:16 and Acts 1:13. James, the son of Alphaeus, appears in Matthew 10:3 and Acts 1:13. Both are obscure figures who lacked the importance to have been recognized by the mere designation "James." James the apostle was martyred under Herod Agrippa I in a.d.. 44 (see Acts 12:2). He died before the time in which most people feel the Book of James appeared. The Lord's brother was an unbeliever during Jesus' earthly ministry (John 7:2-5), but an appearance of the risen Christ to him apparently led him to become a believer (1 Cor. 15:7; Acts 1:14). He rapidly became a leader in the early church (Gal. 2:6-9). The New Testament pictures him as a committed Jew who recognized Jesus as Messiah and Lord and showed spiritual sensitivity to the working of God. James the Lord's brother would be important enough in the early church clearly to identify himself by the designation "James."

Other features of the epistle of James also confirm the likelihood of identifying the author with Jesus' brother. James 1:22 and 5:12 contain echoes of Jesus' teaching in Matthew 7:20-24 and 5:34-37, respectively. The brother of the Lord could have heard this teaching. James 5:14-18 portrays our author as a man of prayer, and this agrees with the extrabiblical portrait of James, the Lord's brother. The tradition is that the Lord's brother spent such time in prayer that his knees became as hard as those of a camel (Eusebius, Ecclesiastical History 2.23). It is not possible clearly to prove that the Lord's brother is the author of this epistle, but he is the most likely candidate from among the Jameses in the New Testament.

Date of Writing. Many scholars feel the Book of James is one of the earlier New Testament writings. Three features suggest an early date. First, James described a large gap between the rich and the poor (5:1-6). When the war against Rome broke out in a.d.. 66, the rich suffered great losses, and conflict between rich and poor ceased. The impact of this observation pushes the writing to an earlier time rather than later. Second, the church organization mentioned in James seems undeveloped as seen in the mention only of elders as church leaders (5:14). Third, Christians were fervently expecting the return of Christ (5:7-9). It is felt that such fervor would be more true of the initial generations of Christians. All of these features support the acceptance of an earlier date.

Recipients. The address of the epistle of James to "the twelve tribes scattered among the nations" (Jas. 1:10) suggests that the readers were Jewish Christians who lived outside of Palestine. Several features confirm the truth of the suggestion. First, the term for "meeting" (2:2) is the Greek word for "synagogue." The word does not suggest that the readers met in a Jewish synagogue, but it indicates that Jewish Christians used this name to describe their place of meeting. Second, the statements of 5:1-6 present the picture of poor believers being intimidated by the wealthy. These rich people may have attended church meetings (2:1-3), but their presence did not indicate conversion. Third, the term "scattered among the nations" (1:1) reflects a single Greek word that referred to Jews who lived out of their homeland. All of these facts suggest that the Lord's brother directed a message to Jewish believers who had left their native country of Palestine.

Theme. The epistle of James makes a unique contribution in the New Testament with its strong ethical emphasis. Its ethical teaching is scattered throughout the writing. James clearly taught that a faith that lacked works was empty, vain, and useless. James's frequent use of the imperative mood indicates his passionate feeling about the issues he faced. His fiery words resemble those of an Old Testament prophet. He shared ethical commands that touched upon both personal morality and social justice.

Literary Form. James's writing is similar to the Old Testament wisdom literature in Proverbs and Psalms. Both sources treat such subjects as the use of the tongue, the dangers of wealth, and the need for self-control. Some students of James have also pointed out a similarity with synagogue homilies or sermons.

James's writing reflected a vivid imagination. We can see his use of vigorous figures of speech in his comparison of the wavering man to "a wave of the sea, blown and tossed by the wind" (1:6). He also was a close observer of nature. We can see this from his description of the effects of the sun's heat (1:11), horticulture (3:12), and rainfall (5:7,18).

1. Greeting (1:1)
2. Trials (1:2-18)
3. Hear and Do (1:19-27)
4. Don't Be Partial (2:1-13)
5. Show Mercy (2:14-26)
6. Control the Tongue (3:1-18)
7. Avoid Worldliness (4:1-17)
8. Be Just (5:1-6)
9. Endure (5:7-12)
10. Pray (5:13-18)
11. Lift the Fallen (5:19-20)

Purpose and Theology. James wrote to Jewish Christians facing trials and persecution. Under the threat of persecution the readers considered compromising their Christian commitment and accommodating themselves to worldliness. James spoke as a pastor to urge his friends to develop spiritual stamina in facing persecution. He also spoke as a prophet to urge those who considered compromise to give evidence of their faith.

Some students of James suggest that the book lacks doctrinal emphases. It is true that James assumed some doctrinal similarity between himself and his readers and did not elaborate on all his beliefs. He did affirm the unity of God (2:19; 4:12) together with an emphasis on divine goodness (1:17), graciousness (4:6-8), and judgment (2:13). He emphasized strongly the return of Christ (5:7-11). In 1:12-15 he presented an analysis of temptation and sin, suggesting that human desire was the source of sin. Much of the content of James represented an effort to call individuals and the church back to full commitment to God and to complete concern for one another.

Greetings (1:1)

It is significant that James chose not to mention his relationship to Jesus. His statement that he was a servant of Jesus indicated his humility. The expression "twelve tribes" represented the children of Israel (Acts 26:7). The fact that they were "scattered" suggested they were Jews living outside their Palestinian homeland. James spoke to his readers as Christians, for only believers would see Jesus as the "Lord Jesus Christ."

Trials (1:2-18)

James urged his readers to look at trial from God's attitude. The trial itself was not an occasion of joy, but it could promote joy by becoming an occasion for producing stamina in the life of a committed believer.

In trial the believer must ask for an understanding of the purpose behind the divine permission of the difficulty. An incentive to do this is that God will give generously to those who ask and will not humiliate them for asking. Those who face trial with perseverance receive a crown of life from God as a reward for their stamina.

James moved from a discussion of trial to a discussion of inward enticement to sin in 1:13-18. First, he warned believers not to blame God for temptation in their lives. God does not dangle evil before people to entice them to sin. Second, he stated that the desires of his readers were responsible for luring them to disobedience. Third, he taught that God gave only "good and perfect" gifts to believers and would not vary from that principle.

Hear and Do (1:19-27)

Because his readers might compromise under trial, James warned them of the urgency for demonstrating their faith with works. His appeals can be summarized under the command, "Be doers of God's Word and not mere listeners."

In 1:19-25 James presented three figures of speech that explained how God's Word could help believers. First, he compared God's Word to a seed that could be planted within each Christian to grow into salvation. Second, he pictured God's Word as a mirror that clearly reflected the condition of the one who looked into it. Third, he described God's Word as a law that provided freedom. Listening to God's Word could provide the strength to produce obedient living.

In 1:26-27 James indicated that a true response to God's Word involved both outward activity and inward control. Ministry to orphans and widows was the outward activity. Separation from the world was evidence of inner control.

Don't Be Partial (2:1-13)

In 2:1-4 James rebuked his readers for demonstrating favoritism to the rich who attended their services while ignoring the poor. The display of partiality for the rich was contrary to their own interests, for the rich were actually their oppressors. Such partiality was also contrary to God's law. James reminded his audience that they would be judged for their inconsistency.

Show Mercy (2:14-26)

James warned that a faith that merely spoke kind words to the poor without offering them help was not a saving faith. Just as Abraham and Rahab demonstrated their obedience to God by works, James urged his friends to show their faith by works. James explained that a faith that merely affirmed correct belief without producing a changed life was lifeless.

Control the Tongue (3:1-18)

James insisted that Christians show their obedience to God by controlling their tongues and all of their desires. He explained that the tongue had great power for both good and evil. He also pointed out the stubbornness and inconsistency of the tongue. He urged his readers to demonstrate heavenly wisdom rather than earthly wisdom. Earthly wisdom produced envy and selfish ambition. Heavenly wisdom produced peacemakers who were merciful and considerate of one another.

Avoid Worldliness (4:1-17)

James saw an epidemic of worldly living among his readers. In 4:1-10 he warned against worldliness and showed its effects on the prayer life of his recipients. In 4:11-12 and in verses 13-17 he showed, respectively, that worldliness produced a critical spirit and a godless self-confidence.

In describing the effect of worldliness on the prayer life, James showed that his friends resorted to scheming, quarreling, and striving in order to obtain their wishes. They failed to receive what they truly needed because they did not ask. Whenever they did ask, they failed to receive because their request was tinged with self-will. James's description of God in 4:5 demonstrated that God tolerated no rivals and wanted complete commitment from His followers. God could make heavy demands on His followers, but He could also provide the grace to meet those demands. In 4:7-10 James uttered in rapid-fire fashion ten imperative appeals to submit to God and avoid worldliness.

One evidence of worldliness James cited was the presence of a critical spirit. He saw that Christians were defaming one another in the same way that the ungodly defamed Christians. James warned that those who belittled fellow Christians had set themselves up as judges and had assumed a position that rightly belonged only to God.

Probably the arrogance James denounced in 4:13-17 came from self-confident Jewish businessmen who planned their lives without reference to God's will. James warned his readers that life resembled a transitory vapor and that all of life must be planned with reference to God's will. The sin James described in this paragraph is an example of a sin of omission.

Be Just (5:1-6)

James leveled harsh warnings against wealthy landowners who valued the dishonest accumulation of material goods above the demonstration of justice. He accused the rich of the sins of dishonesty, wanton living, and injustice. He implied that God had heard the cries of the oppressed and would punish the unjust treatment meted out by the rich.

Endure (5:7-12)

James used three illustrations to encourage a lifestyle of persistent devotion in serving the Lord. First, he spotlighted the farmer who planted and then waited for rains in order to produce a crop. Second, he mentioned the Old Testament prophets who spoke boldly for God despite suffering. Third, he commended Job, who faced tragedy, family misunderstanding, and physical suffering in obeying the Lord.

In times of distress Christians could easily use God's name in a careless, irreverent way. James warned against invoking God's name to guarantee truth and instead called for truthfulness so consistent that no oath was needed.

Pray (5:13-18)

James urged believers to use prayer in all the seasons of life. In times of affliction Christians are to pray to God for help and strength. In times of blessing believers are to praise God instead of congratulating themselves (5:13b). In instances of critical sickness the sick person was to summon the leaders of the church for prayer. Prayer for the sick could result in either physical healing or spiritual blessing. In times of sin and struggle mutual intercession could promote spiritual victory. Elijah prayed with such force that God withheld rain from the earth for three and a half years and gave it again at his request.

Lift the Fallen (5:19-20)

James operated with a realism about the spiritual life. He insisted that those who continue in sin show their lostness despite their profession of faith. He promised that the believer who won back a wanderer would save the sinner from eternal death and win blessings for himself.

Theological Significance. James reminds us in a forthright way that faith involves doing. It is not enough to be hearers of the word; we must be doers as well. We cannot just say we are believers; we must show it in our lives. This must be evident in the way we control our tongues and the way we relate to others. The rich must share with the poor. The Christian community must live out its faith by demonstrating love and a working faith to those inside and outside the body of Christ.

Questions for Reflection

1. What does James 1:2-8 teach about a correct response to trials and afflictions?
2. Refer to James 2:14-26 for a discussion of the question, Can a faith without works produce salvation?
3. Explain James's ideas concerning the power, stubbornness, and inconsistency of the tongue.
4. Explain how worldly living affects the prayer life of the Christian.
5. How does the certainty of the return of Christ provide stamina for facing suffering?
6. Does James promise that prayer for the recovery of the sick should always produce healing? Use such passages as 2 Corinthians 12:7-10 and 2 Timothy 4:20 in arriving at an answer.

Sources for Additional Study

Davids, Peter. Commentary on James. Good News Commentary. San Francisco: Harper and Row, 1985.

Moo, Douglas J. James. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Motyer, Alec. The Message of James. The Bible Speaks Today. Downers Grove: InterVarsity, 1985.

Vaughan, Curtis. James: A Study Guide. Grand Rapids: Zondervan, 1969.