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LESSON 13 • The Letter of James
“That You Might Believe and Have Life In His Name” (John 20:31)
Preparation for New Testament Survey, May 7, 2006
The Letter of James
INTRODUCTION
This is one powerful moral exhortation written by one of the great teachers and leaders of the early church. The author introduces himself as “James, a servant of God and of the Lord Jesus Christ.” (1:1).
There are only two New Testament people known as James who are legitimately considered as the author of this letter:
* James, son of Zebedee (Mt.4:21) and one of the apostles (Mt. 10:3; Luke 6:14-16; Acts1:13; ) is considered by some, but most scholars rule him out because he was killed by Herod in A.D. 44. This letter is reasonably certain to have been written later.
* Most believe the author to be James, a half-brother of the Lord (Mt. 13:55; Gal. 1:19). Perhaps the oldest of Jesus’ four brothers and the closest to his age, James did not believe his brother’s claims in the early stages of Jesus’ ministry. It even appears that he attempted to discourage Jesus from his work (Jn. 7:3-5).
James later became a believer and emerged as an elder in the Jerusalemchurch (Mk. 6:3; Gal. 1:19; 2:9; 1 Cor. 15:7; Acts 12:17; 15:13; 21:18). He commanded respect and many sought his council. Paul tells us how after three years spent in Arabia and Damascus and following his conversion, he came toJerusalem to see Peter and James (Gal.1:18-19).
Addressed to the “twelve tribes of the Dispersion” (1:1), this was written as a general epistle to Jewish Christians, many of whom had originally left Jerusalem because of the persecution they were experiencing in the early days of Christianity.
More like a sermon than a letter, it consists mainly of short sayings and commands. It is similar to Jesus’ discourses in the Gospel of Matthew and to the style used in the Book of Proverbs.
This is not a heavy theological treatise, but rather a practical exhortation to live a virtuous life not forgetting what they already knew (1:3; 3:1; 4:4; 5:20).
MONDAY
In this short letter, there are about 60 imperative verbs used in just a total of 108 verses. James was a practical man and so his emphasis is on Christian conduct! It is therefore not surprising that this letter more than any of the others has the greatest number of parallels to the words of Jesus, particularly to his teaching in the Sermon on the Mount.
After the opening address, James consoles his readers in their trials and exhorts them to be steadfast, relying on divine wisdom (1:2-8).
One sometimes gets the feeling that life is one constant series of problems. Why don’t they ever go away? James teaches us not to think of these things in negative terms. We are encouraged to allow even the most trying experiences to produce a good effect in our lives. It is true, however, that these experiences test our moral and spiritual quality.
James teaches an ethic of faith and love. The term “faith” does not carry the heavy theological weight here that it does in Paul writings. James’ own rich understanding of faith is found in four Old Testament figures he considers as heroes: Abraham (2:21-23); Rahab (2:25); Job (5:11); and Elijah (5:17).
As a moralist, James’ concern is for the way people carry out in practice what they profess in speech. Differing from the focus that Paul often developed on faith, James’ contrast is not between faith and law but between the empty profession of religion and its living expression. His target audience is the double-minded person (1:7-8; 3:8); the Christian whose profession of piety is insincere and who is not God-centered, but who is heavily influenced by the world (1:26-27).
And like all moralists, James asks what is the usefulness or profit of convictions if they are not put into practice (2:15). James uses Abraham as a model of radical obedience of faith.
In James, faith is demonstrated by endurance, prayer, and acts of mercy.
TUESDAY
James sees the law of liberty as the measure of Christian liberty (1:25), the norm of life, and the basis for judgment (2:12). But what is this law? It is the law that structures thekingdom of God (2:5); the royal law (2:8); the law of love for neighbor, which Paul calls the fulfillment of the whole law (Rom. 13:10; Gal. 5:14) and which was announced by Jesus as next in importance to “love of God” (Mt. 19:19; 22:39; Mk. 12:31; Lk. 10:27).
The perfection James seeks from his readers (1:4) is one not of virtue but of faith and mercy directed toward our neighbor. More than any other NT writing, James defines the marks of true religion as public charity and personal purity. Religion is proven, for example, by the care taken for those perennially dispossessed: widows and orphans (1:27) and the sick (5:13-16). These and other principles are outlined by James as being a part of the “perfect law of liberty” (1:23-25).
James reprimands his readers for their favoritism shown in the assembly (2:1-7). The man who came into their meeting dressed in finery was welcomed, indulged, and pampered. The man who was shabbily dressed was either neglected entirely or treated about as shabbily as he was dressed.
We hear the imagined brother objecting, “Now wait, James, I admit I treated this wealthy man rather kindly, but I was just practicing the great ‘royal law’ of the scriptures. Surely that can’t be wrong!”
The Jews, by the way, knew they couldn’t keep all 618 of the commandments found in the Law of Moses, so they ranked the most important ones and tried to keep them. The “royal law” was the law found in Leviticus 19:17-18:
“Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt. Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord.”
It is the very law referred to by Jesus in Mark 12:28 when he was asked “what is the most important commandment?” It is the royal law because it is sovereign and linked with our love for God. Jesus even said, “all the Law and the Prophets hang on these two commandments” (Mt. 22:40).
WEDNESDAY
When James clearly states that “every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (1:17), he was making a profound declaration! We are “chosen” people and heirs of the kingdom of God (2:5) and we are “given birth through the word of truth, that we might be a kind of first fruits of all he created” (1:18).
James considers the control of speech to be the hardest of all human skills (3:1-12). In this section, James begins by specifically speaking to those who aspire to be teachers in the church (Rom. 12:7; Acts 13:1; 1 Tim. 3:2; Tit. 1:9). The role of teacher was vital and highly respected in the early church. Thus some were tempted to become teachers out of love for preeminence. James outlines in this section some of the dangers and challenges all teachers to be careful of his motives and manner as a teacher. Teachers will be judged by a stricter standard than other Christians – both by men in this life and by God in the final judgment.
After a specific warning to teachers, he then returns to a more general warning to all Christians about the need of controlling the tongue. Take note of the boldness of this passage. If a man can control his tongue, he can control any part of his body. The tongue really is this powerful!
True wisdom comes from God, and manifests itself in our becoming peacemakers (3:13-18). In the first part of chapter 4, James shows a keen perception about what causes people to fight and quarrel. When disagreements happen between people, what needs to happen to resolve these matters (4:2, 7, 11)? Penitence and humility are virtues to which we should aspire (4:1-10).
How can you recognize a wise person (v. 13)? What two behaviors indicate a lack of wisdom (v. 16)? What does heavenly wisdom produce?
In the last part of chapter 4, James points out the foolishness of planning things on our own and leaving God out of our plans. One of the reasons we do such is because of our own arrogance and self-reliance. Our human tendency is to feel in control of our own destiny and it is amazing how we so often leave God out of the equation. With this unbridled spirit, we become boastful and this leads us away from the Lord.
THURSDAY
“Submit yourselves, then to God” (4:7). God gives grace to the humble and opposes the proud. When pride enters our life, it gives the devil a foothold (4:7; Eph. 4:27). Submitting really means recognizing our strength comes from God alone. If we humble ourselves before Him and rely on His guidance and strength and not our own strength and wisdom, God will come alongside of us and we will be blessed.
In this context, James tells us to be careful about the priorities we set each day. Actually, it is interesting to note the four areas of life that are discussed in 4:13. How would you characterize these four priorities in your daily activity?
James tells us emphatically not to boast about tomorrow. He tells us specifically that when we plan for the future, we should say, “If it is the Lord’s will, we will live and do this or that” (4:15). How often do you pray about your plans for the future?
Human beings are seduced into the idea of believing we can find contentment with the things of this world and with our temporal existence. James reminds us that we will all face sickness, conflicts, and suffering of one kind or another. Suffering is not something we should try to eliminate in our lives, but rather something for which we should pray so that we can grow in God’s grace! When was the last time you prayed for trials?
James sees human behavior as flowing from a fundamental commitment of the heart. A person can choose to respond to the gift of the word (1:21); the wisdom from above (3:15); the Spirit God made to dwell in humans (4:5); and life according to kingdom standards and the perfect law of liberty. Or we can choose to live by a worldly standard which is opposed to that of God. It is characterized by self-aggrandizement, untrammeled desire, pleasure seeking, and above all, envy (1:14, 21; 3:14, 16; 4:1-3).
In this call to a radically different kind of life, notice how James couched this concept in the language of “friendship.” Even stronger is the notion that for those who choose the worldly way, he calls them “adulterous people.” Imagine being viewed by God as an adulterous person.
A closing thought before leaving this section would be, “am I really a friend with God?”
FRIDAY
Even a casual glance at 5:13-18 shows that the author’s theme for this pericope is prayer. In fact, the word “prayer” is used in every single verse with several different topics addressed: (1) the individual at prayer (v. 13); (2) the elders at prayer (vv. 14-15); (3) the brothers and sisters at prayer (v. 16); and the prophet at prayer (vv. 17-18).
Though it is not uncommon to find an appeal to prayer at the end of a New Testament letter, James’ closing is a little different than most because of the recommendation of prayerful anointing by the elders when someone is sick.
Oil was used in biblical times for medicinal purposes (Lk. 10:34). Anointing as the pouring or smearing of oil on the head was an ancient practice in Israel. The use of oil was a sign of God’s healing presence among His people. Prophets, priests, and kings were anointed by oil (Isa. 60:1; Ex. 29:7; 1 Sam. 10:1) when they were set apart for important leadership roles. Lest we get preoccupied with the concept of anointing with oil, we must quickly return to the principle point James was making – it is the prayer of faith that saves the sick, not the oil. The oil symbolically sets the person aside for the Lord’s special attention as they pray. James was calling his readers to believe in the unbelievable and so should we today.
James closes with a passionate appeal to be concerned about an erring brother (5:19-20). What are the ways that we wander away? How much emphasis in your life do you give to bringing someone lost back? This is an extremely important work of a Christian. And the benefit – “whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins” (v. 20).
© 2006, Pleasant Valley Church of Christ
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