Having finished our devotional study on Colossians, we now move to a new book. Today, we start our study on the Book of James. Also, this post will mainly be an introduction to the book of James by looking at its authorship, date, recipients, and a general summary of the book. I have provided a significance study on the book of James previously and would suggest that as a primer as well.
Few books of the Bible have been more maligned than the little Book of James. Controversy has waged over its authorship, its date, its recipients, its canonicity, and its unity.
Martin Luther famously took issue with the book of James. He didn’t think it expressed the “nature of the Gospel,” it appeared to contradict Paul’s statements about justification by faith, and it didn’t directly mention Christ. He said James “is really an epistle of straw, compared to these others, for it has nothing of the nature of the Gospel about it.” However, that “straw” is really one that sticks and pricks. James has enough strawy needles to prick the conscience of every dull, defeated, and collapsed Christian in the world. James is able to exhort and encourage, to challenge and convict, to rebuke and revive, to describe practical holiness and drive believers toward the goal of a faith that works. James is one of the most practical books in the NT because it offers instruction and exhortation to Christians who are experiencing problems, as all of us do.
Considered one of the General Epistles, James, like the epistles of Peter, John, and Jude, is an letter addressed not to individual churches or persons but to a larger sphere of believers. The teaching in these general letters complements the doctrine of Paul. Paul emphasized faith; James stressed conduct; Peter, hope; John, love; and Jude, purity.[1]
Overview:
As if trials themselves were not bad enough, James points out the dangers that come with them. Besides the obvious pitfall of failing to place our trust in Jesus and thus not enduring, James speaks of prejudice, inappropriate speech, judging one another, leaving God out of our plans, and bitterness. James provides a “how to” book on the responsibilities of a Christian, while supplying wonderful real-life illustrations.
James is more practical than doctrinal, but still contains theological statements. He says God is “the Father of lights, with whom there is no variation or shifting shadow” (1:17), speaking to God as the Creator and is unchangeable.” James also speaks of the glory of Jesus (2:1), that Jesus is coming again (5:7-8), and when He does return, He will judge all of humanity (5:9).
The main issue in James is faith and works (2:14-26). Many contend that James is talking about true faith versus false faith. But it seems apparent that James is not questioning whether the recipients were genuine believers; he repeatedly calls them “brethren,” “my brethren,” or “my beloved brethren” (2:1, 14). These are people who were exercising saving faith. Thus, what James is discussing is faith that is alone, meaning without works. He calls faith without works “dead,” indicating that it was faith that was once alive (2:17, 26). For James, works is a natural result of faith. When a person truly believes in something, he or she will act on that belief. James was initiating a call to action to all Christians to get their lives line with what they believe.
In regards to this discussion on faith, some also see James as being an argument against Paul’s letter to the Romans, which was written later.[2] Romans, however, is not a refutation of James. It is clear from Paul’s relationship with James (Acts 15:13; 21:18) and his recognition of James (Gal. 1:19; 2:9, 12) that Paul held James in high regard. Together Paul and James give the full dimension of faith. Paul wrote about inner saving faith from God’s perspective. James wrote about outward serving faith from man’s perspective. The true seed of saving faith is verified by the tangible fruit of serving faith. James’ point is that biblical faith works.
Recipients:
The salutation identifies the readers of James as “the twelve tribes who were dispersed abroad.” The book has the substance and authority of the Prophets and the style and beauty of the Psalms. Some believe this letter was directed to all Jews living outside Palestine, including both Christians and non-Christian Jews. This seems unlikely, however, since James identifies himself as a follower of Christ and refers to his readers as a community of believers (1:18; 2:1, 7; 5:7).[3] Others hold that the salutation is a figurative reference to all Christian churches, represented symbolically by ancient Israel. This is not likely since the letter contains recognizable Jewish elements. There is a third possibility that the readers were Jewish Christians living outside of Palestine. Since this letter was a circular letter that was passed from church to church, no specific geographical destination is pinpointed.
Most of the recipients seem to have been poor and suffering from oppression imposed by their fellow Jews, among whom they were living. Evidently some of these Jewish Christians had been imprisoned and deprived of their possessions and livelihoods. Under such conditions, they fell into the clutches of worldliness, fought among themselves, favored the rich over the poor, and lost their original love.
Author:
The human author of this epistle is not easily identified. The author identifies himself with the phrase “James, a bond-servant of God and of the Lord Jesus Christ.” James is a common name in the NT. The accompanying phrase could have described any Christian, suggesting that this particular James must have been a church leader who need no further introduction.[4]
Four men named “James” are mentioned in the NT: (1) James, the son of Zebedee and brother of John (Matt 4:21), a disciple and apostle of Christ; (2) James, the son of Alphaeus (Matt 10:3), called “the Less” or “the Younger,” also one of the apostles; (3) James, the father of an apostle named Judas (not Iscariot) (Luke 6:16); and (4) James, the half- brother of Jesus, traditionally called “the Just” (Matt 13:55).
James, the son of Zebedee, could not be the author since he suffered martyrdom under Herod Agrippa I before this epistle was written (Acts 12:2).
It is unlikely that James son of Alphaeus (little-known about him) was the author though some, especially Roman Catholics, equate the son of Alphaeus with the Lord’s brother. That claim says James was really Jesus’ cousin through Mary of Cleopas (Alphaeus), the Virgin Mary’s sister. This seems to be an attempt to support the invention of the perpetual virginity of Mary. It seems clear from Scripture that children were born to Joseph and Mary after the virgin birth of the Lord Jesus Christ. Jesus is called “her firstborn” (Luke 2:7), implying that others were born thereafter. Repeated references are made to the Lord’s half-brothers and half-sisters and four of His brothers are named: James, Joseph, Simon, and Judas (Matt. 13:55).
James, the father of Judas (not Iscariot) did not figure as an important person in the early church. Many believe he could not be the author.
James, the half-brother of Jesus, became the recognized leader of the Jerusalem church (Acts 15:3; Gal 2:9) and seems to be the most probable author of this epistle. This conclusion is supported by the authoritative tone of the letter and by the marked similarities in Greek between this epistle and the speech by James recorded in Acts 15. If he was the author, it is noteworthy that he did not mention his relation to Jesus in this letter. Instead his sole claim to authority was his spiritual servanthood to the Lord Jesus Christ (1:1). Although James was raised in the same home with Jesus, he apparently did not become a believer until after Christ’s resurrection. John wrote, “For not even His brothers were believing in Him” (John 7:5). James’ encounter with the risen Lord may have brought him to saving faith. Christ “appeared to James, then to all the apostles” (1 Cor. 15:7). Paul later listed James, Peter, and John as “those reputed to be pillars” of the church (Gal. 2:9).
The strongest evidence for the authorship of the Epistle of James clearly favors the half-brother of Christ. Furthermore, Origen, Eusebius, Cyril of Jerusalem, Athanasius, Augustine, and many other early writers support this view.[5]
Date:
Some deny that James wrote this letter because of its excellent Greek. They place the writing between A.D. 80 and 150, which is really unjustified. James was obviously a gifted Galilean, fluent in both Aramaic and Greek.[6]
Though not universally agreed upon, the evidence is strong that James is one of the oldest books (or earliest written depending on your preference) in the NT. Depending on your view of when Galatians was written, some see James as potentially the oldest book written. Since the letter contains no specific references to time or events that would indicate a particular date, one must consider the Jewish tone of the letter and the letter’s accurate reflection of the general situation found in the early apostolic church.
Many scholars assign a date somewhere between A.D. 44 and 62. The earlier date is the time when James became the leader of the Jerusalem church, taking Peter’s place after he was released from prison in the year Herod Agrippa I died (Acts 12:5-23). The later date is the date given the Jewish historian, Josephus, for the martyrdom of James. Thus, the epistle must have been written prior to that date. His use of the term elders in 5:14 supports a simple church organization. This encourages an earlier date for the book. The use of the Greek word for “synagogue” (2:2) to describe the meeting place of Christians indicates a time early in the spread of Christianity. Since no mention is made of the Jerusalem Council (A.D. 49) in which James took so active a role, it is likely that the letter was written between A.D. 45 and 48, with some saying A.D. 46 is a reasonable specific year.[7]
Canonicity
It is interesting to note that James was omitted from some of the early versions and collections of sacred books. The earliest known collection, the Muratorian fragment of the second century, does not include Hebrews, James, and the epistles of Peter.[8] It was not until the fourth and fifth centuries that James appears to be consistently included in the canon. It appears that while the churches of Rome and Carthage doubted the canonicity of James, it was nonetheless in use from an early date by the churches of Jerusalem and Alexandria and is included in the collections of scriptural books in Asia Minor.[9] The reason is because James was written at Jerusalem and addressed to the Jews of the Eastern dispersion, those of the West were not so ready to accept the letter as Scripture. It is clear, however, that God not only superintended the writing of Scripture but its acceptance and authority as well.
Interesting notes:
James provides an unusual number of references or parallels to other writings. He makes reference to Abraham, Rahab, Job, Elijah, to the Law and the Ten Commandments, and includes allusions to passages in 21 Old Testament books: Genesis through Deuteronomy, Joshua, 1 Kings, Psalms, Proverbs, Ecclesiastes, Isaiah, Jeremiah, Ezekiel, Daniel, and 7 of the 12 Minor Prophets.
Amazing parallelisms exist between James’ letter and the Sermon on the Mount in Matthew 5–7. James did not actually quote Jesus’ words, but he obviously had internalized His teachings and reproduced them with spiritual depth.
The church historian Eusebius recorded the tradition that James spent so much time on his knees praying that they became like those of a camel.
The purpose of this compelling letter is to encourage the early believers to Christian maturity and holiness of life. This letter deals more with the practice of the Christian faith than with its precepts. James gave practical advice to his readers on how to achieve spiritual maturity through a confident stand, compassionate service, careful speech, contrite submission, and concerned sharing. He dealt with every area of a Christian’s life: identity, action, speech, feelings, and what one has in Christ.
[1] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.
[2] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.
[3] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1661.
[4] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1661.
[5] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.
[6] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.
[7] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815. And Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1661.
[8] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.
[9] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 815.