Introduction
As one of the first writings of the New Testament, James reflects the teachings of Jesus as the early church begins its transition from Judaism to Christianity. Considered a General Epistle, James certainly is not a lengthy production, but is weighty in its content for Jewish Christians of the first century and today’s followers of Jesus Christ. Its focus drives home the points of trial, temptation, humility, faith, prayer, and patience. An apparent contradiction occurs with regard to salvation through faith that Paul presents in Romans 3:28 and works justification and not by faith alone found in James 2:24. However, if James is taken in context as reference to commitment to Christ, his writing stands firm that faith must be supported by works (Elwell and Yarbrough 353). Given the author and his target audience we find that James writes about an important part of the Christian life. In his study guide, “James Guidelines for a Happy Christian Life,” John MacArthur sums up James with this, “If a person’s faith is genuine, it will prove itself during times of trouble, whatever the nature or source of the trouble may be” (MacArthur 3).
As one of the first writings of the New Testament, James reflects the teachings of Jesus as the early church begins its transition from Judaism to Christianity. Considered a General Epistle, James certainly is not a lengthy production, but is weighty in its content for Jewish Christians of the first century and today’s followers of Jesus Christ. Its focus drives home the points of trial, temptation, humility, faith, prayer, and patience. An apparent contradiction occurs with regard to salvation through faith that Paul presents in Romans 3:28 and works justification and not by faith alone found in James 2:24. However, if James is taken in context as reference to commitment to Christ, his writing stands firm that faith must be supported by works (Elwell and Yarbrough 353). Given the author and his target audience we find that James writes about an important part of the Christian life. In his study guide, “James Guidelines for a Happy Christian Life,” John MacArthur sums up James with this, “If a person’s faith is genuine, it will prove itself during times of trouble, whatever the nature or source of the trouble may be” (MacArthur 3).
Literary Context
As an epistle (letter), James is addressed to the twelve tribes scattered among the nations known as the Diaspora (Browning 99-100). This letter was not directed at a particular person or church but to the Jewish Christian community outside of Palestine (Elwell and Yarbrough 354). James begins immediately with the good and proper response of a believer when faced with trials. Encouraging his readers to consider trials as “pure joy,” James tells us that the testing of our faith develops perseverance (James 1:2-3). In referring to these trials, John Phillips writes in his commentary that “They are for our enlargement” (Phillips 28).
Just five chapters in length and reflective of the book of Proverbs in its structure, James is written in a style that is familiar to his readers (Elwell and Yarbrough 353, 356). Using prophecy and wisdom elements reminiscent of the Old Testament, James provides reassurance and encouragement at a time of persecution and martyrdom following Stephen’s death at the hands of the same men that crucified Christ (Elwell and Yarbrough 354).
Martin Luther referred to James as an epistle of straw, presumably in response to whether its inclusion in canonical scriptures is valid and to fight the assertions that through it one could purchase their way to salvation (Elwell and Yarbrough 353). James appears to be an exposition of the Sermon on the Mount. (Phillips 10) Although not directed to a specific recipient James is clearly written from one author to a clearly intended audience and therefore is considered the genre of a letter.
Outline
I. Verification of Genuine Faith, Chapters 1-3
A. God Tests Faith by Trials, Chapter 1:1-12
(Twofold result: development of patience here, v. 3; reward hereafter, v .12)
B. God Does Not Test Faith with Evil, Chapter 1:13-21
(Evil comes from within-the flesh, v. 14)
C. God Tests Faith by THE WORD, Not by Man’s Words, Chapter 1:22-27
(Doing, not doctrine, is the final test of faith; knowing is not enough.)
D. God Tests Faith by Attitude and Action in Respect of Persons, Chapter 2:1-13
E. God Tests Faith by Good Works, Chapter 2:14-26
(Abraham is an illustration of works, v. 21.)
F. God Tests Faith by the Tongue, Chapter 3
(“What is in the well of the heart will come up through the bucket of the mouth.”)
II. Vacuity and Vapidness of Worldliness, Chapter 4
(Worldliness is identified with fighting and the spirit of dissension, vv. 1-2)
III. Vexation of the Rich; Value of the Imminent Coming of Christ, Chapter 5
(The soon coming of Christ produces patience, vv. 7-8, and prayer, vv. 13-18.)
A. Riches Are a Care (Rich Warned), Chapter 5:1-6
B. The Coming of Christ Is a Comfort, Chapter 5:7-12
C. The Prayer of the Righteous Is a Power, Chapter 5:13-20 (McGee 12)
Historical Context
There is some speculation that the James that is addressing this epistle is not James, the brother of Jesus. None of this speculation stands up when consideration is given to the other likely candidates of which there are three. James, the lessor, said to be the son of Alphaeus is sometimes considered to be the author. However upon closer inspection most scholars do not give this serious credibility (MacArthur 1). James, Son of Zebedee is another possible author however considering the likely time period of the letter it is presumed that this James was martyred before authorship. (1) James, the father of Jude (or Judas, not Iscariot) to whom little attention is given as author due to limited further mention in other New Testament writings. (1) This brings us back to James, the brother (or half-brother) of Jesus. This James was known as “the Just” or “the Righteous” to both Christian and non-Christian. Fourth Century Christian Historian Eusebius said that this was because James was scrupulous about observing Jewish Law (LifeChange 9-10). Supporting evidence suggests that the Greek language used by the author of James and that of James’ speech in Acts 15 supports his identification (Constable 1). It is this James, the brother of Jesus that is the author of this epistle.
Some have cast doubt on the author and his relationship to Jesus by establishing views that raise question regarding the meaning in scripture of “brethren” when referring to Jesus and his male siblings. The Hieronymian view purports that the James in question is not Jesus brother but instead his cousin, a son of Mary and Alpheaus. The Epiphanian view suggests that Jesus brothers and sisters were Joseph’s from a previous marriage. And finally the Helvidian view holds that James was a blood relative and in fact the brother (or half brother) of Jesus. This view is supported by the Gospels. In Luke 2:7 it says in reference to Jesus, “and she gave birth to her firstborn, a son.” John Phillips points out the word used here is prÅtotokos or “firstborn” which is never used of an only son (Phillips 22). Therefore since Jesus was the firstborn of Mary and not the only born, Jesus had siblings and scripture tells us that among them was James.
As stated above, James is written to a widely distributed audience throughout the Roman Empire. The word that the author uses is Diaspora which refers to the Jewish Christians or the twelve tribes scattered abroad, those who were living outside Palestine (Constable 6). They were very likely members of the Jerusalem church who had left Jerusalem shortly after Stephen's martyrdom (Acts 8:1-3) (MacArthur 2). There are several elements that make this particular audience likely. James uses a natural, casual reference to Old Testament Law. He also uses synagogue when referring to a place of meeting. Additionally, throughout his writing James uses numerous Jewish and Old Testament metaphors (Elwell and Yarbrough 354).
James was written from Jerusalem as early as A.D. 40; however some scholars suggest a date as late as A.D. 60. It has been asserted that because James did not mention the Jerusalem council, which occurred in A.D. 50-51 that this epistle was likely to have been written between A.D. 44 and A.D. 50 (Philips 10). Traditionally, James is said to have been written in the middle or late 40’s and it is acceptable that A.D. 45-48 were probable years. Given the likely authorship of James, brother of Jesus, these dates seem most logical as it is reported by Josephus that James died in A.D. 62 (Phillips 24).
The author does not give a specific purpose for his writing, only to suggest that believers must have the proper perspective and response when facing trials and temptation. One comment worth special note was that James brings a Christian face to face with God the Judge with the purpose of showing that God’s people are to be submitting to God, selfless to others and show compassion (Elwell and Yarbrough 358). Dr. Thomas L. Constable noted the following as a leading theme in James, "The design of the Epistle is on the one hand to encourage those to whom it is addressed to bear their trials patiently and on the other hand to warn them against certain errors of doctrine and practice" (Constable 3). Any reader of James who professes to be a follower of Jesus Christ will observe these themes throughout and be convicted and encouraged.
Conclusion
James is a letter. However, as a letter it is not bound to a single person or entity but instead is given through divine inspiration to its universal readership. Although there can be cause for discussion regarding the faith verses works argument, the conscious observer need not look beyond the passages of James to uncover practical and applicable truths about a life of faith that reflects good works. James says, “In the same way, faith by itself, if it is not accompanied by action, is dead” (James 2:17 NIV). James calls us to action as believers and we find that if we are focused on this action there will be no room for the worldliness that he warns about in James 4:4. Our faith is not only justified but we are able to stand up against the trials and temptations of this world.
James is a letter. However, as a letter it is not bound to a single person or entity but instead is given through divine inspiration to its universal readership. Although there can be cause for discussion regarding the faith verses works argument, the conscious observer need not look beyond the passages of James to uncover practical and applicable truths about a life of faith that reflects good works. James says, “In the same way, faith by itself, if it is not accompanied by action, is dead” (James 2:17 NIV). James calls us to action as believers and we find that if we are focused on this action there will be no room for the worldliness that he warns about in James 4:4. Our faith is not only justified but we are able to stand up against the trials and temptations of this world.
In knowing James as author we are given insight into human nature. James is the brother of Jesus and even in his close proximity he was late in accepting Jesus as Lord. This gives me a greater understanding of why it had taken me so long to accept Jesus by knowing that it is not the closeness relative to physical distance and time but closeness of heart. There is much to gain from James in the Christian maturing process and this process is enhanced when consideration is given to who, what, where, when, and why it was written.
The relative consistency in agreement regarding author, audience, and purpose allows us to be confident in its authenticity. James is a letter that I have taken to heart. Early in my Christian walk I was drawn to James 1:19-21 which says, “My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires. Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.” This passage, standing alone, and through the grace of God have had a transforming effect on my life. Until now I did not have the full context of the entire work in mind. It was through this research that I am now able to better understand its application as I continue to mature as a Christian.
Works Cited
Browning, W. R. F. A Dictionary of the Bible. Oxford: Oxford University Press, 1996
Constable, Dr. Thomas L. Notes on James 2006 Edition. Garland, TX: Sonic Light, 2006
Elwell, Walter A., and Robert W. Yarbrough. Encountering the New Testament: a Historical and Theological Survey. 2nd. Grand Rapids, MI: Baker Academic, 2005.
LifeChange Series, Lee-Thorp, Karen, ed. A NavPress Bible study on the book of James, Colorado Springs, CO: NAVPRESS, 1988
MacArthur Jr., John F. MacArthur Bible Studies, James Guidelines for a Happy Christian Life. Nashville, TN: Nelson Impact, 2006
McGee, J. Vernon. The Epistles. James Nashville, TN: Thomas Nelson, Inc., 1991 (1975)
Philips, John. Exploring the Epistle of James: An Expository Commentary Grand Rapid, MI: Kregal Publications, 2004
