Weekly Devotions:
Getting to Know the Book of James
August 5, 2006
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Martin Luther once said that when compared with the epistles of the Apostle
Paul, the book of James was “a right strawy epistle in comparison with them, for it has no gospel character to it.”[1] Many have echoed Luther’s remarks and comments throughout the history of the church. Luther and others have had little use for the book of James because it does not explicitly teach the great doctrines of the church. Instead, James is an epistle that is predominantly practical and focused on Christian living. This, however, does not lessen the importance of James, because doctrine and holy living go hand-in-hand. This epistle, that belongs to the section of General Epistles, has received more criticism than any other book of the New Testament, but provides a treasure trove of practical wisdom for living out the Christian life.
Author
The book begins by naming its author in the opening verse. Though the author is identified in James 1:1 as “James, a bond-servant of God and of the Lord Jesus Christ,” this naming does not specify his actual identity. In New Testament times “James” was a common name, and several men (some suggest three, some suggest four, while others suggest as many as eight) are called James in the New Testament. Of those in the New Testament named James, only two were prominent enough to have written such an authoritative letter as James. They are James the son of Zebedee and James the Lord Jesus’ half brother. James the son of Zebedee was one of the twelve apostles and was the brother of John the apostle. While he did have a role in the earthly ministry of Jesus as recorded in the Gospels, most scholars believe that he was martyred too early (Acts 12:2) to be considered the author of James.
This leaves James the half brother of Jesus (Mark 6:3) as the likely author. This has been the most prominent view since at least the third century. In recent times other views have been advocated such as the name “James” being a pseudonym, or that the epistle was written by an unknown James, or even that the epistle was originally anonymous with the name “James” being added to it at a later date. The internal and Biblical evidence, however, tends to support that the epistle’s author is James, the half brother of Jesus. The characteristics that James displays in Acts 21:17-25 and in Galatians 2:12 coincide with the emphasis that the epistle puts on genuine religious practice and ethical conduct. The vocabulary that is used in James’ speech and his letter in Acts 15:13-29 also show similarities to the vocabulary used in the epistle. Also, the authoritative tone of the epistle with its forty-six imperative commands agrees with the authority that James is seen exercising in Acts. For these reasons, it can be said with confidence that the author of James is indeed the half brother of the Lord Jesus.
Place of Writing
The epistle of James was most likely written from Jerusalem. James lived and ministered in Jerusalem, and was the leading pastor of the church in Jerusalem. There is little doubt that if the author of the epistle is James the half brother of the Lord, that it was written from Jerusalem.
Date of Writing
In dating the book of James the evidence for the date of his martyrdom becomes extremely important. The Jewish historian Josephus describes the death of James, the brother of Jesus, as occurring during the reign of Nero and immediately after the death of Festus. Festus died in A.D. 62, so James martyrdom for his faith in Christ can be dated to around the same time. This means that the epistle must have been written prior to A.D. 62. With this date in mind, there are two general beliefs of when James wrote the epistle: one favors a date near the end of his life during the early sixties, while the other insists that the epistle was written before A.D. 50.
There are several pieces of evidence that point to the epistle being written by James some time between A.D. 45 and A.D. 50. First, the clearly Jewish orientation of the epistle is in harmony with an earlier date rather than a later one. The fact that the author of the epistle does not refer to Gentiles may show that it was written prior to the time that large numbers of Gentiles were beginning to be reached with the Gospel. Secondly, the epistle does not refer to or even allude to the Jerusalem Council where the controversy of the Judaizers and Gentile circumcision was discussed. The Jerusalem Council is generally agreed to have taken place between A.D. 48-49, so its omission from the epistle of James tends to support a date that is earlier than the late 40’s. Thirdly, the epistle of James bears many similarities with the Old Testament as well as the teachings of the Lord Jesus. If the epistle were written later it may have had more of a Pauline influence, such as can be seen in writings such as 1 Peter. Fourthly, the epistle seems to describe simple church order where the leaders are “teachers” (3:1) and “elders” (5:14). This would also point to an early date of writing. Fifthly and finally, the fact that James refers to the church assembly or meeting place in James 2:2 by using the Greek term synagogue, points to an early date when Christianity was largely comprised of Jews.
While some that deny that the author is truly the Lord’s brother point to a late date for authorship (between A.D. 100 and 150), the evidence for an earlier date by the half brother of Jesus is plentiful. It can be reasonably concluded, therefore, that James was written between A.D. 45 and 50, and probably closer to A.D. 45. This would make James the first New Testament book written.
Destination of Writing
James identifies those that he is writing to in the first verse of the epistle when he addresses “the twelve tribes who are dispersed abroad.” The designation “twelve tribes” is clearly Jewish and is obviously intended to identify the original recipients as Jews. Another piece of internal evidence that reveals that James original audience was Jewish is his use of the word synagogue (2:2) to describe their place of meeting or congregation. Another hint at the fact that James’ audience was Jewish is his use of people and events from the Old Testament such as Abraham, Isaac, Rahab, Job, and Elijah. These references indicate that his readers would have been familiar with the Old Testament Scriptures.
James also makes statements in the epistle that assume his readers are Christians. James addresses them as “brethren” fifteen times throughout the epistle, and in 2:1 declares that they have “faith in our glorious Lord Jesus Christ.” It is clear that the Jews which James is addressing this epistle to are Jewish Christians.
While the fact that James is writing to Jewish believers in the Lord Jesus Christ may be evident from the epistle, what is less clear is exactly where these Jewish Christians are. Geographically they are simply said in James 1:1 to be “scattered among the nations” (NIV) or “dispersed abroad” (NASB). This idea of scattering or dispersion seems to indicate that these Jewish believers are not in one central location. With these things in mind, it is likely that the original recipients of James’ epistle were the Jewish Christians who were forced to leave Jerusalem after the death of Stephen (Acts 7). After the death of Stephen persecution began against the Christians in Jerusalem and they were “scattered” throughout Judea and Samaria (Acts 8:1) as well as “scattered” to Phoenicia, Cyprus, and Antioch (Acts 11:19).
One of the internal indications that his readers were Jewish Christians fleeing persecution is the reoccurring theme of perseverance under trials and persecutions that is repeated often throughout the epistle. Since James was the leading pastor of the church in Jerusalem where these Christians would have been scattered from, it seems likely that he would feel a burden and a responsibility for their well-being and instruction. The epistle shows the authority in tone that would have been expected of one who had been seen as a spiritual leader. For these reasons it can confidently be asserted that the destination of James’ epistle was Jewish Christians who had fled Jerusalem because of persecution following Stephen’s death.
Occasion and Purpose of Writing
James’ purpose for writing to these Jewish Christians that had fled Jerusalem because of persecution seems to be clear. When the Christians were forced to leave Jerusalem and were “scattered abroad” the apostles stayed behind (Acts 8:1). This left these Christians without an apostolic influence and without James to instruct and guide them in their Christian faith. With this in mind, James writes this practical epistle to help these believers to deal with the persecutions (1:2-3), superficial religion (1:22-27; 2:14-26), partiality (2:1-13), improper speech (3:1-12) and attitudes (3:13-4:3), and oppressions (5:1-6) that they were now facing. Apparently James had heard about some of the conduct of his dispersed brethren and he felt compelled to respond with words of exhortation and encouragement. In the epistle James’ pastoral tone is clear as he exhorts his scattered congregation to faith and holy living no matter where or in what circumstances they find themselves.
Chapter 1
James begins his epistle by referring to himself by name and humbly declaring himself “a bond-servant of God and of the Lord Jesus Christ” (James 1:1). He addresses his letter to the “twelve tribes who are dispersed abroad,” referring to the Jewish Christians who fled Jerusalem to escape persecution, and greets them. James then quickly moves to discuss trials and shows the link between the testing of one’s faith in trials and their endurance (1:2-3). This endurance in turn makes one “complete, lacking nothing” (1:4). James also asserts that for those lacking wisdom God is more than willing to give it to those who ask (1:5), but the asking for wisdom and the receiving of this wisdom from God is on the basis of faith (1:6-8). As James continues his rapid-fire style of wisdom, he exhorts those of low standing to glory in what is actually a “high position,” while the rich are to realize their humiliation (1:9-11).
As chapter one progresses, James shows that the crown of life is available to those who persevere under trials (1:12). James also posits that God does not tempt anyone, because He Himself is not in any way tempted by evil (1:13) and is, rather, the One who gives all good things (1:17). Instead, temptation occurs as we let our lusts have free reign and they give birth to inevitable and destructive consequences (1:14-15). James also points out that as a person receives the Word, he is not merely to hear it, but to put it into action (1:21-25). Putting the Word into action results in an effectual “doer” of the Word that has and practices pure religion (1:25-27).
Chapter 2
As James begins chapter two he tackles the issue of partiality or personal favoritism. To favor one person over another person simply because of a judgment that is made on the basis of the externals, such as wealth, reveals an evil motive in the one judging (2:1-4). Instead, a person must realize that God has chosen to elevate the humble and lowly (2:5) as well as realize how the wealthy exploit the less fortunate among them (2:6-7). This sin of partiality shows that a person is not fulfilling the command to love one’s neighbor as himself (2:8), and as they sin in this area they have become guilty of the whole law (2:9-10).
In what is likely the most well known and most controversial section of James, he discusses the relationship between faith and works. Rather than proclaiming that we are justified by faith and works, James points to the fact that good works give evidence of our justification. Without works our faith is shown to be dead, because good works always accompany faith (2:17, 20, 26). Good works demonstrate that a person has a living faith (2:18) and not just an intellectual knowledge, which even the demons possess (2:19). James also points to Abraham and Rahab as examples of people whose faith was demonstrated by their good works (2:21-25).
Chapter 3
In the opening verse of chapter three James admonishes his readers not to readily become teachers since they will receive a stricter judgment before God (3:1). He then takes the next eleven verses to cover the topic of the tongue and its use. James compares the tongue to the bits used in horse’s mouths (3:3), the rudders of ships (3:4), and even a fire (3:5-6). His point in these analogies is to show that even thought the tongue may be small it is capable of great destruction (3:5). James stresses that the use of the tongue can defile the whole body, as well as chart a course for a person’s life (3:6). While humans may be able to tame and manage the beasts of the earth (3:7), no one can fully tame the tongue and the evil and poison it contains (3:8). The tongue can be used for great good in praising God or for great evil in slandering men (3:9-10).
After covering the topic of the tongue, James discusses the topic of wisdom, which he has previously touched on back in chapter one (1:5-6). James shows that true wisdom is displayed in good deeds (3:13) and false wisdom is displayed in jealousy and selfish ambition (3:14). He also draws a contrast between the wisdom of this world and the wisdom that comes from God (3:15-18). James describes the wisdom of this world as earthly, natural, and demonic, producing disorder and evil (3:15-16). The wisdom that comes from God is characterized by purity, peace, gentleness, reasonableness, mercy, good works, stability, and truth, and produces righteousness and peace in those that possess it (3:17-18).
Chapter 4
As chapter four begins, James deals with the quarrels and conflicts that these believers were apparently having among them (4:1). As he seeks to show them the source of these problems, he exhorts them to look inside themselves for the answer. The fights and quarrels have begun because of the lust and envy within their own hearts (4:2). This, coupled with their wrong motives in prayer (4:3), has shown that they are drawing allegiances with the world at the expense of their relationship with God (4:4). James clearly proclaims that a person is either for God or against God with no middle ground (4:4). Thankfully, though, God is a God of grace, who showers it upon those that humble themselves in His presence (4:6). Building upon this concept of God’s grace to the humble, James commands his readers to submit to God (4:7) and to draw near to Him (4:8) with the promise that He will draw near as well as exalt the humble (4:8-10).
James also shows that when one speaks against a brother he is actually making a judgment upon the Law and attempting to usurp the authority of God to judge (4:11-12). As James continues chapter four he stresses the brevity of human life and the sovereignty of God over human affairs (4:13-17). Man is like a vapor that is here today and gone tomorrow (4:14). Therefore, man must understand that his life is in God’s hands and that God’s will governs life (4:15). When a person boasts about the future and their plans for the future it displays arrogance and is evil in light of God’s good sovereignty (4:16).
Chapter 5
In chapter five James turns his pastoral focus to the misuse of wealth (5:1-6). The rich who have greedily hoarded their wealth should cry out because of the distress that they are in before God (5:1). They have hoarded their wealth (5:2-3), acquired it by abusing and taking advantage of others who are less fortunate (5:4), and led a life of wanton pleasure while condemning the righteous and even putting them to death (5:5-6). James declares that none of these excesses or injustices have gone unnoticed by God, and He will deal with them accordingly in the last day (5:3). James also wants his readers who are facing persecution and hardship to patiently wait on the return of the Lord (5:7-8). The soon coming of the Lord should cause His people to be strong (5:8), righteous (5:9), and to endure hardships like Job and the prophets did (5:10-11).
Oaths are another topic James briefly touches on as he instructs his readers not to take oaths, but rather always speak with integrity (5:12). As he begins to bring his epistle to a close he teaches on the topic of prayer (5:13-18). Here he directs the sick to call for the elders to pray over them and anoint them with oil (5:14) with the hope that God will restore the sick back to health (5:15) because the prayer of a righteous man will accomplish a great deal (5:16). As a means of encouragement in prayer James uses the example of Elijah. He points out that Elijah was just a man, yet as a result of his prayers God did amazing and marvelous things that were clearly beyond the power of Elijah (5:17-18). James closes the epistle by exhorting the believers to turn those who have gone astray back to the truth so that their souls may be saved, and in doing so many sins will be covered (5:19-20).
[1]James H. Ropes, The Epistle of St. James, The International Critical Commentary (Edinburgh: T. & T. Clark, 1978), 106.
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