Introduction
Why James?
History
Early canons in late 2nd century do not mention James; earliest references come in the early 4th century.
Eventually came to be recognized as canonical in all parts of the early church.
We should consider James as more neglected than rejected:
Perhaps because of the uncertainty of the apostolic origin of the book.
And content – there’s little connection to the fiery theological debates in the early church.
Strong Jewish orientation and probably written to Jewish churches in Palestine or Syria.
Origen only makes reference to the letter after he was in contact with the church in Palestine.
Doubts expressed again at the time of the Reformation.
Erasmus was impressed by the quality of the Greek, doubting it was written by the Lord’s brother.
Luther questioned it more deeply over the matter of justification by faith; “an epistle of straw”
But, Luther did not exclude James from the canon, and he cites over half the verses as authoritative.
Calvin admitted that James “seems more sparing in proclaiming the grace of Christ than it behooved an apostle to be” but noted “it is not surely required of all to handle the same arguments”. He accepted the apostolic authority of James and argued for a harmonization between James and Paul on the issues of justification.
James and Paul complement one another. Their opponents are different, so their arguments are accordingly different, but each makes an important contribution to our understanding of our faith.
Authorship
Of those named James in the NT, only two rise to the level of prominence to be the likely author.
James son of Zebedee, brother of John, one of the twelve; martyred in 44 AD (Acts 12:2)
Unlikely written this early – before the council of Jerusalem in 50 AD (Acts 15)
James, the brother of Jesus, became a respected figure in the early church, especially among the Jewish church.
Called “the righteous” or “the just” – venerated as the first “bishop of Jerusalem.”
What evidence is there that this James, the brother of Jesus, is the author?
The testimony of the ancient church is in agreement.
Greek of the epistle is very similar the Greek of the speech attributed to James in Acts 15:12-21
and to the associated letter attributed to James in Acts 15:23-29, from the council of Jerusalem.
The Jewish atmosphere of the letter is very marked; frequent allusions to OT and Jewish teaching.
Style reflects the proverbial nature of Jewish wisdom literature, and denunciatory preaching of the prophets.
His position as leader of the Jerusalem church would qualify him to address authoritatively “the twelve tribes”
Date, Place, Circumstances
James the brother of Jesus martyred about AD 62 (according to Josephus), so it must predate this.
Absence of any controversy re. Jews and Gentiles regarding the ceremonial law.
A date after the Jerusalem council seems unlikely – it was 50 AD.
This all points to mid-40s, perhaps 45 – 48.
James lived in Jerusalem and so far as we know stayed there.
Readers were likely Jews outside of Palestine, on the coastal regions north, Syria, and into Asia Minor.
“Earlier and later” rains indicate this – that happens there and not in Palestine.
The readers were Jews; “the twelve tribes”; imagery of Jewish faith and OT imbued throughout.
The church in the world provides the background, but the main concern of James is the world in the church.
Diaspora – not necessarily the geographically dispersed – those outside Palestine
Perhaps related to the dispersion that happened after Stephen’s stoning in Act 11:19 ff
More likely in the metaphorical sense of believers on this earth, away from their home in heaven
Effects of the world getting into the church:
Deference to the rich, callous indifference to the poor 2:1-4
Uncontrolled critical speech – 3:1-12, 4:11-12
Envy and selfish ambition that produce dissension and violent quarrels 3:12-4:3
Arrogance 4:13-17
Doublemindedness with respect to God that hinders prayer 1:5-8
Failure to put faith into practice 1:22-27, 2:14-26
Form & Style
James is a “literary” letter – Typical form and introduction, but lacking the personal references to specific people or situations. It also lacks closing remarks like an ordinary letter vs. a literary one. It uses a letter form, akin to an open letter, to bring pastoral and spiritual exhortations to the church. Outstanding features include:
- Strong tone of pastoral exhortation – more imperatives than any other NT book
- Purpose is not so much to inform as to command, exhort, encourage.
- Generally given with tender pastoral concern, addressing readers as “my beloved brothers.”
- Looseness of structure – Some sections develop a central theme at length, but most of the book is made up of short, seemingly independent sayings or short paragraphs. Can be difficult to discern logical relationships between one section and another.
- Extensive use of metaphors and illustrations: billowing sea, withered flower, mirror, horse, ship, brush fire, taming of animals, water spring, moth eaten clothes, patient farmer – universal in their appeal.
- Frequent borrowing from other sources (more evident to the original readers). Permeated with allusions to the teachings of Jesus and to the Old Testament, both by explicit quotations and allusion. Involves language and motifs that are found in multiple other works, which apparently had widespread traditions of ethical teaching.
Characteristics & Themes
Common to claim that James has no theology. Depends on what you mean by theology.
A system of beliefs explicitly based on the work and significance of Christ- not found in James.
Apparently, his readers were not troubled with understanding of doctrine (except perhaps faith and works), but rather with failing to put their faith into practice. James concentrates here, at the level of practical daily living.
If it lacks explicit theological teachings, it does not lack theological underpinnings to its practical exhortations.
But there is theological teaching also. James contributes to our understanding of faith and works, of prayer, the nature of God, and wisdom. It comes in the form of practical teachings, but “..it’s a sad day for the church when ‘practical divinity’ is not considered ‘theology’.”
God
James wants to relate the kind of conduct he expects of his readers to the nature of God.
We are to live in full consciousness of the God we serve.
God gives generously and without reserve – so we should ask for wisdom
(Similar to Jesus instructions in Matt 7:7-11 – ask and it will be given to you)
1:17 – God’s goodness, without changing; never tempted, never tempting us with evil
4:4-10 – Worldliness; both the indictment and the call to repent are based in God’s character
Emphasis on God’s oneness – 2:19, 4:12
Eschatology
The eschatological context in which James sets his ethical exhortations gives them a new and different focus.
The fact and basis of judgment serve repeatedly as a means of motivating believers to holy living: 1:10-11, 2:12-13, 3:1, 5:1-6,9,12, and of rewards for faithful living: 1;12, 2:5, 4:10, 5:20
Faith, Works, and Justification
2:14-16 – Usually mentioned in negative terms, that it is not irreconcilable with Paul’s teach.
But James has his own positive point to make.
He rigorously opposes any Christianity that drifts into sterile, action-less “orthodoxy”
Right belief is not true Christian belief if not accompanied by good works. James is clear.
He states this 3 times for emphasis: 2:17, 20, 26
Some readers, apparently, were confining “faith” to a verbal profession and empty, insincere good wishes.
James calls this faith dead, barren, and of no avail at the day of judgment.
This does not conform to James’ own understanding of faith. James sees faith as a firm, unwavering commitment to Christ (2:1), tested and tried by trials (1:2,4), and grasps hold of the blessings of God in prayer (1:5-8, 5:14-18).
It’s wrong to accuse (or think of) James as having a sub Christian or sub Pauline view of faith.
Paul and James are in agreement in this point – “faith working through love.”
Often these views are contrasted, presented as the “law-free Gentile mission of Paul, vs the law-affirming Jewish-Christianity of James. So, on an issue as critical as, “What must I do to be saved?” do we have conflicting messages?
Rightly understood, we’ll see that Paul and James are making complementary, not conflicting, statements. Note that Paul and James are addressing different problems. Paul is countering Jewish reliance on the law for salvation in Romans and Galatians (“works of the law”). James is combating (apparently) and under-emphasis on works, that turns real and vital faith into mere belief and orthodoxy.
For Paul, justification is the dynamic activity whereby the sinner is given new status: righteous standing before God, based on the sinner’s union with Christ, secured through faith. Justification – to be justified – is the transfer from darkness to light. The one who is justified is a sinner, so works can have no place in effecting this transfer.
For James, “justify” has a different meaning, one that is well attested in the OT and in the Gospel of Matthew. There, “justified” usually describes a verdict that is based on the facts of the case – a judge declares a person righteous because that person can be prove, in fact, to actually be righteous or innocent. Often this is with the last judgment in mind. Given James orientation to a Jewish context and Jesus teaching in Matthew, it’s no surprise that he uses “justify” in this way. See 2:21-25 and salvation in 2:14. James is saying that the “final justification” – the judgment at the last day – takes into account works inevitably produced by true faith. Paul agrees with this – see 2 Cor 5:10.
Our union with Christ by faith is the sole basis for justification in God’s sight, the works necessarily produced as a result of that union are taken into account in God’s ultimate judgment over us.
The Law
Function of the Law in the Christian life – James’s perspective does not seem to include the ceremonial law.
James also qualifies the law: 2:12 calls it the “law of liberty” and “the royal law”
Seems to be the same as the “word of truth” (1:18) by which we’re born again, and the “implanted word” (1:21) that saves our souls.
For James, this “word” is clearly the gospel; James’ use of “law” cannot be separated from the gospel.
James upholds the OT law, but only as it has been fulfilled in Jesus teaching and work.
James (and Paul) speak of the “law of Christ” (Gal 6:2) to which Christians are subject.
The Christian Life
No other book of the NT concentrates so exclusively on ethical questions.
James’ ethics must be seen in the context of his eschatology. He is always oriented towards the “saved but not yet glorified” situation of his readers.
We can’t escape sin, but he encourages strenuous work towards the goals of perfection of completeness.
Doubleness or divided condition – between God and the world – is among James’ main concerns. His desire is that we leave behind the doubleminded half-way faith and move on to wholehearted commitment to God in thought, word, and deed.
James demands that we do, not just listen to the word.
What are we to do? 2:8 – Love your neighbors as yourself
James also emphasizes prayer in the Christian life, contrasted with selfishness, which frustrates our prayers.
Wisdom
Mentioned in two passages: 1:5 (ask God who gives generously) and 3:13-18 (Wisdom from above)
James’ use of the term is in keeping with the OT, where wisdom is the gift of God (Pr 2:6) and is prized because it helps the possessor to understand the will of God and to obey it.
James description of the virtues of wisdom are similar the fruit of the Spirit (Gal 5:22-23)
Poverty and Wealth
There is a strong tradition of OT / late Jewish poverty-piety teaching, and it’s found in James.
James undoubtedly draws on this tradition in his warnings and exhortations:
- God has a particular concern for the poor, the downtrodden, the outcasts
- God’s people must manifest a similar concern for helpless people
- A frequent denunciation of the prophets is that God’s people failed to care for the poor.
- The poor are frequently identified with the pious, the righteous.
- Wealthy and powerful people tend to be identified with the wicket (more later Jewish)
Key Passages
1:2 – Count it all joy, my brothers, when you meet trials of various kinds
1:5 – If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.
1:19 – Let every person be quick to hear, slow to speak, slow to anger;
1:22 – But be doers of the word, and not hearers only, deceiving yourselves.
1:27 – Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
2:1 – My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.
2:8 – If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.
2:10 – For whoever keeps the whole law but fails in one point has become guilty of all of it.
2:14 – What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
2:24 – You see that a person is justified by works and not by faith alone.
3:1 – Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.
3:8 – But no human being can tame the tongue. It is a restless evil, full of deadly poison.
3:17 – But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.
4:4 – You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
4:10 – Humble yourselves before the Lord, and he will exalt you.
4:17 – So whoever knows the right thing to do and fails to do it, for him it is sin.
5:1 – Come now, you rich, weep and howl for the miseries that are coming upon you.
5:12 – But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.
5:16 – Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.
Reference: James Commentary, Douglas J. Moo
Notes
Moo Commentary
The Letter in the Church
Not until 4th century did both eastern and western Christendom acknowledge it as Scripture (formally)
Clement of Alexandria said to have written a commentary on James; not extant
Clement’s succsor, Origen, is the first to refer to the letter by name, citing it as scripture. Latin translation of Origen explicitly identifies the author as James the brother of Jesus.
Quoted by Chrysostom, included in Syriac tanlation, readily accepted as connonical.
Acceptance in the west came a bit later than the east.
Early canons in late 2nd century do not mention James.
Earliest clear references come in the middle of the 4th century.
Jerome’s influence was important is James being accepted. – around 400 ish – included in his Latin translation, the Vulgate – commonly used
Jerome identified the author as the brother of Jesus, ref Gal 1:19
Augustine added his weight, and no questions were raised about James until the Reformation
Came to be recognized as canonical in all segments of the early church, without benefit of a single authority imposing a decision.
We should consider James as more neglected than rejected.
Perhaps because of the uncertainty of the apostolic origin of the book.
Also content – little connection to the fiery theological debates in the early church.
More importantly, perhaps – strong Jewish orientation and probably written to Jewish churches in Palestine or Syria.
The early demise of these churches may have resulted in a slow-down in its circulation.
Origen only makes reference to the letter after he was in contact with the church in Palestine.
Doubts expressed again at the time of the Reformation.
Erasmus was impressed by the good quality of James’ Greek, doubting that it could have been written by the Lord’s brother.
Luther questioned more deeply – apostolic authorship and the theological tension between James and the “chief” New Testament books over the matter of justification by faith. James aid Luther, “mangles the Scriptures and thereby opposes Paul and all Scripture.
He characterized it a “an epistle of straw”
But…Luther’s criticism should not be overstated.
He did not exclude James from the canon
It’s been estimated that he cites over half the verses in James as authoritative in his writings.
“straw” comment – saying that relative to the “chief” epistles, it compares unfavorably (John, 1 John, Romans, Galatians, Ephesians)
Chief ones – “which show you Christ and teach you all that is necessary and salutary for you to know, even if you were never to see or hear any other book or doctrine.”
“I cannot include him among the chief books, though I would not prevent anyone fro including or extolling him as he pleases, for there are otherwise many good sayings in him.”
Few of the other reformers followed Luther in his criticism.
Calvin admitted that James “seems more sparing in proclaiming the grace of Christ than it behooved an apostle to be” and noted “it is not surely required of all to handle the same arguments”.
He accepted the apostolic authority of James and argued for a harmonization between James and Paul on the issues of justification.
James and Paul complement one another. Their opponents are different, and their arguments accordingly different, but each makes an important contribution to our understanding of our faith.
Authorship
Lots of James in the NT but only two are prominent:
James son of Zebedee, brother of John, apostles both – martyred in 44AD (Acts 12:2)
Unlikely written this early – council of Jerusalem not until 50 AD
James, the brother of Jesus, became a respected figure in the early church, especially among the Jewish church.
Called “the righteous” or “the just” – venerated as the first “bishop of Jerusalem”
Taken straightforwardly, the designation “brother” contradicts the notion that Mary remained a virgin after the birth of Jesus.
Jerome popularized the view that these were Jesus’s cousins, not brothers.
So that’s who James is, but what evidence is there that this James is the author?
Testimony of the ancient church is in agreement.
Greek of the epistle is similar the Greek of the speech attributed to James in Acts 15:12-21 (council of Jerusalem) and to the associated letter attributed to James in Acts 15:23-29.
Not conclusive, but suggestive.
Attributes of the letter? Jewish atmosphere of the letter is very marked.
OT and Jewish teaching frequently alluded to
Style reflects the “proverbial” nature of Jewish wisdom literature, and the denunciatory preaching of the prophets.
Meeting place of the church called a synagogue
Shows little evidence for a developed or self-consciously Christian theology
James position as leader of the Jerusalem church would qualify him to address authoritatively “the twelve tribes”
Arguments against James brother of Jesus as author:
He doesn’t mention his special relationship to Jesus
(but Paul doesn’t much – 2 letters – and 2 Peter does and is suspect for it by some)
Idiomatic Hellenistic Greek – James could not have written it
(It’s not really that high, and no reason James could not have written it)
Philosophical ideas widespread – James could/would have been acquainted with them.
Approach to the law – calls is law of liberty 1:25, 2:12) and the royal law (2:8)
Focuses on moral commandments, ignoring the ritual law
But the ritually legalistic James is a fabrication
Relationship between James and Paul in their teaching on justification
James may be reacting to a mis-understood form of Paul’s teaching
Likewise, Paul may be doing the same with respect to James’ teaching
Circumstances of the Letter
Almost certain that the readers were Jews
Spirit and imagery of Jewish faith and OT imbued throughout
Eg 4:4 “you adulterous people”
Simple unexplained references to “the law”
Letter implies that the readers were mainly Jewish believers, poor, in much social tension
Enduring trails to develop endurance
The situation of the church in the world provides the background
But a main concern of James is the world in the church – 4:4, 1:27
4:4 – friendship with the world is enmity with God
1:27 – keeping oneself unstained by the world
Effects of the world getting into the church:
Deference to the rich, callous indifference to the poor 2:1-4
Uncontrolled critical speech – 3:1-12, 4:11-12
Envy and selfish ambition that produce dissension and violent quarrels 3:12-4:3
Arrogance 4:13-17
Doublemindedness with respect to God that hinders prayer 1:5-8
Failure to put faith into practice 1:22-27, 2:14-26
The various circumstances don’t help a lot in narrowing down the specific audience
“Twelve tribes” – Christians, and perhaps Jewish believers in Palestine
Diaspora – not necessarily the geographically dispersed – those outside Palestine
More likely in the metaphorical sense of believers on this earth, away from their home in heaven
Perhaps related to the dispersion that happened after Stephen’s stoning in Act 11:19 ff
Phoenician, Cyprus, Antioch, taking the word to no one except Jews
James, as head of the church in Jerusalem, would have care and interest for those dispersed
Date
James brother of Jesus martyred about AD 62 (according to Josephus) – must predate this
A date after the Jerusalem council seems uniklely – it was 50 AD
Arguments for an earlier date – Relationship between preaching of Paul and James 2.
Absence of any controversy re. Jews and Gentiles re. the ceremonial law
This all points to mid 40s – maybe 45 – 48.
Place
James lived in Jerusalem and so far as we know stayed there.
Readers were likely Jews outside of Palestine, on the coastal regions north, Syria, and into Asia Minor.
“Earlier and later” rains indicates this – that happens there and not in Palestine
Nature of the Letter
James is a “literary” letter – Typical form and introduction, but lacks the personal references to specific people or problems or situations. Also lacks closing remarks like an ordinary letter vs. a literary one.
Using a letter form, akin to an open letter, to bring pastoral and spiritual exhortations to the church. So it differs from letters to individuals (1,2 Tim, Titus, Phielmon) and specific churches.
Four outstanding features:
- Strong tone of pastoral exhortation – more imperatives than any other NT book
Purpose is not so much to inform as to command, exhort, encourage
Generally given with tender pastoral concern, addressing readers as “my beloved brothers”
- Looseness of structure – Some sections develop a central theme at length, but most of the book is made up of short, seemingly independent sayings or short paragraphs. Can be difficult to discern logical relationships between one section and another.
- Extensive use of metaphors and illustrations – billowing sea, withered flower, mirror, horse, ship, brush fire, taming of animals, water spring, moth eaten clothes, patient farmer – many that are universal in their appeal.
- Frequent borrowing from other sources (not so evident to us as to the original readers). Permeated with allusions to the teachings of Jesus and to the Old Testament, both by explicit quotations and allusion. Also, parallels to a number of other Jewish and Christian books. This involves language or motifs that are found in multiple other works, which apparently had widespread traditions of ethical teaching.
Often viewed as a collection of various toipics not logically related or organized. Luther accused James of “throwing things together…chaotically.” But the exhortations can be grouped into five general sections:
The first and last are little more than miscellaneous collecitons of material
The middle three display more unity around a common theme.
1:2-18 – Opening statement that introduces several concerns of James’: need for endurance in testing, importance of unwavering faith, problems of poverty and wealth
1:19-2:26 – theme of the need to put the word of God into practice – be doers of the word
3:1-4:12 – Community strife and its antidote: wisdom from below, harsh quarrels vs. humble repentence before God
4:13-5:11 – Kinds of attitudes and behavior that should characterize our life in the last days, renouncing arrogance and look patiently to the Lord’s return.
5:12-20 – Oaths, prayer, and bringing sinners to repentence.
Theological Emphases
Common to claim that James has no theology. Depends on what you mean by theology.
A system of beliefs explicitly based on the work and significance of Christ, not found in James.
But, James was writing to people already well acquainted with fundamental Christian teachings. Apparently, his readers were not troubled with understanding of doctrinal points (except perhaps faith and works), but rather with failing to put their faith into practice. So it’s here, at the level of practical daily living, that James concentrates.
He seeks to show his readers the reality of their theological commitment in practice.
If the letter lacks explicit theological teachings, it does not lack theological underpinnings to its practical exhortations.
And there is theological teaching also. James contributes to our understanding of faith and works, of prayer, the nature of God, the origin of sin, and wisdom.
It comes in the form of practical teachings, but “..it’s a sad day for the church when ‘practical divinity’ is not considered ‘theology’.”
God
James wants to related the kind of conduct he expects of his readers to the nature of God.
We are to live in full consciousness of the God we serve.
God gives generously and without reserve – so we should ask for wisdom
(Similar to Jesus instructions in Matt 7:7-11 – ask and it will be given to you)
1:17 – God’s goodness, without changing
Never tempted, never tempting us with evil
4:4-10 – Worldliness; both the indictment and the call to repent are based in God’s character
Emphasis on God’s oneness – 2:19, 4:12
Eschatology
The eschatological context in which James sets his ethical exhortations gives them a new and different focus. The coming judgment receives great emphasis: 5:9,
The fact and basis of judgment serve repeatedly as a means of motivating believers to holy living: 1:10-11, 2:12-13, 3:1, 5:1-6,9,12, and of rewards for faithful living: 1;12, 2:5, 4:10, 5:20
Faith, Works, and Justification
2:14-16 – Usually mentioned in negative terms, that it is not irreconcilable with Paul’s teach.
But James has his own positive point to make.
He rigoursly opposes any Christianity that drifts into sterile, action-less “orthodoxy”
Right belief is not true Christian belief if not accompanied by good works. James is clear.
He states this 3 times for emphasis: 2:17, 20, 26
Some readers, apparently, were confining “faith” to a verbal profession and empty, insincerer good wishes. James calls this faith dead, barren, and of no avail at the day of judgment.
This does not conform to James’ own understanding of faith. James sees faith as a firm, unwavering commitment to Chris (2:1), tested and tried by trials (1:2,4), and grasps hold of the blessings of God in prayer (1:5-8, 5:14-18).
It’s wrong to accuse (or think of) James as having a sub Christian or sub Pauline view of faith.
Paul and James are in agreement in this point – “faith working through love”
Regarding the place of works in justification:
Paul emphasized the complete sufficiency of faith as the basis for justification Rom 3:28
James claims that a man is justified by his works and not by faith alone (2:24)
And each cites Abraham to illustrate his point.
Often these views are contrasted, presented as the “law-free Gentile mission of Pau, vs the law-affirming Jewish-Christianity of James.
So, on an issue as critical as, “What must I do to be saved?” do we have conflicting messages?
Rightly understood, we’ll see that Paul and James are making complementary, not conflicting, statements.
Notes that Paul and James are addressing different problems. Paul is countering Jewish reliance on the law for salvation in Romans and Galatians (“works of the law”).
James is combating (apparently) and under-emphasis on works, that turns real and vital faith into mere belief and orthodoxy.
Different nature of the works: Paul speaks of works preceding salvation, and their insufficiency.
James speaks of works following conversion, that flow from faith.
Works done before salvation and works done as a result of faith in Christ do not have the same role in salvation.
If in fact Paul speaks of works before salvation, and James of those after, then the “justification” spoken of by each – which these works are the basis of – must also be different, in some way.
For Paul, justification is the dynamic activity whereby the sinner is given new status, righteous standing before God, based on the sinner’s union with Christ, secured through faith. Justification – to be justified – is the transfer from darkness to light. The one who is justified is a sinner, works can have no place in effecting this transfer.
For James, “justify” has a different meaning, one that is well attested in the OT and in the Gospel of Matthew. There, “justified” usually describes a verdict that is based on the actual facts of the case – a judge declares a person righteous because that person can be prove, in fact, to actually be righteous or innocent. Often this is with the last judgment in mind. Given James orientation to a Jewish context and Jesus teaching in Matthew, it’s no surprise that he uses “justify” in this way. See 2:21-25 and salvation in 2:14. James is saying that the “final justification” – the judgment at the last day – takes into account works inevitably produced by true faith. Paul agrees with this – see 2 Cor 5:10.
Our union with Chris by faith is the sole basis for justification in God’s sight, the works necessarily produced as a result of that union are taken into account in God’s ultimate judgment over us.
The Law
Function of the Law in the Christian life – James’s perspective does not seem to include the ceremonial law. He never mentions it. 2:10-11 – references are to 2 of the 10 commandments.
James also qualifies the law: 2:12 calls it the “law of liberty” and “the royal law”
Seems to be the same as the “word of truth” (1:18) by which we’re born again, and the “implanted word” (1:21) that saves our souls
For James, this “word” is clearly the gospel
James use of “law” cannot be separated from the gospel
Consider Jer 31:31-34) where law that Jeremiah predicted would be written on the heart in the new covenant
James upholds the OT law, but only as it has been fulfilled in Jesus teaching and work.
Paul uses “law” as that given by Moses and contests its continuing validity as part of the Mosaic covenant.
James (and Paul) speak of the “law of Christ” (Gal 6:2) to which Christians are subject.
The Christian Life
No other book of the NT concentrates so exclusively on ethical questions.
James ethics must be seen in the context of his eschatology. He is always oriented towards the “saved but not yet glorified” situation of his readers.
So they can’t escape sin entirely, but he encourages them to work strenuously towards the goal of perfection of completeness. 1:4 (but knowing we’ll fail – 3:2)
Doubleness or divided condition – between God and the world – is James’ main concern
James desire is that we leave behind the doubleminded half-way faith and move on to wholehearted commitment to God in thought, word, and deed.
James demands that we do, not just listen to the word.
What are we to do? 2:8 – Love our neighbors as yourself
James also emphasizes the place of prayer in the Christian life
God gives good gifts, but James draws our attention to good motives in the right spirit
Faith – an unwavering wholehearted commitment of ourselves to God – is the requirement
Contrasted with selfishness, which will frustrate our prayers
Powerful prayer is that of the “righteous person”
Wisdom
Mentioned in two passages: 1:5 (ask God who gives generously) and 3:13-18 (Wisdom from above)
James use of the term is in keeping with the OT, where wisdom is the gift of God (Pr 2:6) and is prized because it helps the possessor to understand the will of God and to obey it.
James description of the virtues of wisdom are similar the fruit of the Spirit (Gal 5:22-23)
Poverty and Wealth
There is a strong tradition of OT / late Jewish poverty-piety teaching, and it’s found in James.
Four points summarize the OT tradition:
- God has a particular concern for the poor, the downtrodden, the outcasts
- God’s people must manifest a similar concern for helpless people
A frequent denunciation of the prophets is that God’s people failed to care for the poor.
- The poor are frequently identified with the pious, the righteous.
- Wealthy and powerful people tend to be identified with the wicket (more later Jewish)
James undoubtedly draws on this tradition in his warnings and exhortations.
Guthrie
Purpose
Essentially practical, designed to correct certain know issues: attitude towards wealth, control of the tongue, approach to oaths, prayer, etc.
Faith vs. works? Exposing the fallacy of a dead orthodoxy
Perhaps James writing to counteract an incorrect understanding of Paul’s teaching on faith
Form and Style
Certain features of Hebrew poetry are found in the style: parallelism
Suggests that Hebrew forms made a deep impression on the author and came out in the Greek
Same features shows up in Jesus teaching; they did grow up in the same home
Unlike other NT writings, the ethical content takes the whole of the work, rather than being linked to doctrinal teaching in the same book.
Content
Verses on James
Acts 12:1-2 – James son of John- martyred by Herod Agrippa
Acts 12:17 – Peter rescued, says to tell these things to James and the other brothers
Acts 1:14 – Mary his mother and his brothers with the church
Gal 1:18-19 – Paul says he saw none of the other apostles, except for James the brother of Jesus
Mark 6:3 – unbelieving
Matt 13:55-56 – unbelieving
Mark 3:21 – thought Jesus mad
John 7:5 – not even his brothers believed in him
Acts 21:18 – Paul met James re. relief for the church in Jerusalem
Mark 15:40 – brothers
I Cor 15:7 – James’ encounter with the risen Jesus
I Cor 9:5 – Brothers of the Lord took along wives