by The Epistle of James is perhaps the earliest written book of the New Testament. According to Richardson, James the half-brother of Jesus is “the only likely candidate for authorship.”[1] His name is Jacob but changed because of political reasons when creating the King James Version of the Bible. All James in the Bible are actually Jacob. He is writing, apparently, to Jewish believers (“the twelve tribes”) who have been scattered (a technical word for Jews living outside the promised land) and are experiencing “various trials” (James 1:1-2). Jacob is informing his brothers and sister that life will not be easy and that they will endure many trials and tribulations. The book is thoroughly Jewish in its feel[2] and there is no reference to the controversy between Jewish and Gentile believers, or indeed, to Gentile Christians at all.[3] All of this suggests an early date for the book.
According to the book of Acts, at some point (perhaps as early as Acts 12:17) Jacob becomes a prominent leader in the Jerusalem church and would have likely felt responsibility for believers scattered from this congregation. Jacobs’ audience may include those scattered as a result of the martyrdom of the Apostle Jacob in Acts 12, or perhaps even those scattered as a result of the martyrdom of Stephen (Acts 8:1; 11:19).[4]
Elwell and Yarbrough state, “James’s tone echoes two forms of Old Testament literature: prophecy and the Wisdom writings. James is prophetic in his passion for faithfulness to the Lord and in his repeated blunt denunciations of faithless behavior.”[5]
The Book of James (Jacob), one of the General Epistles, reads that Jacob is giving life advice to all his fellow Jewish brothers and sisters. The book begins (James 1:5-8) and ends (James 5:13-18) with a call to prayer. He feels that he has some important things to say and wants everyone to know his thoughts on different aspects on how to live a Christian life. He does not talk about the message of the gospel, but how to live and view things in a changed world since all of the Old Testament sacrifices have been satisfied through Jesus Christ. There are frequent parallels with the Sermon on the Mount, although no direct quotations. In today’s world, I would like to think that his message is similar to telling us that we need to “lead by example” and “walk the talk”.
Jacob wants everyone to know that there are a revised set of laws after the resurrection of Jesus and how we should act and also be able to identify other Christians by the fruits of their works.
Jacob warned the first Christians about the dangers of the tongue. While the tongue can do great things, including encouraging and lifting one another, it can cause irreparable harm. He equates the tongue with a ship’s small rudder or a bit placed in a horse’s mouth, able to easily move more significant things about (James 3:4-5). Conversely, the tongue can create a destructive conflagration, affecting a member and the whole body (James 3:5-6). A verse that is used often in sermons when talking about one of the deadliest body parts is the tongue. “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry. . .Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless.” (James 1:19, 26). Anger and a wicked tongue become evident in our works and are counterproductive to winning others to Christ.
Jacob asserts that we are deceived if we study and ‘hear’ the word but do not act on it (James 1:22-23). To pass the ultimate test of obedience, we must put our faith into practice. Jacob referenced the stories of Abraham’s demonstration of faith when he offered his son Isaac and Rahab’s protection of Joshua’s spies in the land God had promised the Israelites. It is one thing for us to know what God requires of us and another to value and act on it.
One of the most controversial verses in the Bible for Christians when sharing the good news is, “For just as the body without the spirit is dead, so also faith without works is dead.” (James 2:26). Some “works based” denominations use this verse to validate that you need to have faith and do good works for salvation. This is incorrect as the meaning is to imply that faith brings salvation and is shown through good works. The good works, or also known as good fruits, is an outcome of someone that is born again. Elwell and Yarbrough state, “Genuine trust involves not merely the mind but the whole person.”[6]
Paul says, “for we maintain that a person is justified by faith apart from works of the Law” (Romans 3:28). Paul’s statement might have been interpreted to mean that one could have a workless faith, one without action. However, what Paul is saying is that we do not earn salvation since it is a gift. Good works result from belief. To add, as Elwell and Yarbrough point out, “Paul and James agree that authentic trust in Christ results in good works”, which is substantiated in Ephesians 2:10 and 1 Thessalonians 1:3. [7]
A lot of what Jacob wrote is still applicable today in the church and in pastor’s sermons. The power of prayer is mentioned, “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” (James 5:16). This is used in Bible Study and in Sermons where there is value in group prayer and how our sins are forgiven when we confess them to one another. One item that I still need to work on comes from this book. “Instead, you ought to say, ‘If it is the Lord’s will, we will live and do this or that.’” (James 4:15). Many times, I automatically assume that tomorrow will come and I do not say, “Lord willing,” in front of my future plans. I need to focus on this more and not take life for granted.
Bibliography
Elwell, Walter A. and Robert W. Yarbrough. Encountering the New Testament. Grand Rapids: Baker, 2013.
Hart, John F. “James.” In The Moody Bible Commentary. Edited by Michael A. Rydelnik and Michael Vanlaningham, 1947-1956. Chicago: Moody, 2014.
Moo, Douglas J. James. 2nd Edition. Tyndale New Testament Commentaries. Nottingham: InterVarsity, 2015.
Richardson, Kurt A. James. Nashville: Broadman & Holman, 1997.
[1] Kurt A. Richardson, James (Nashville: Broadman & Holman, 1997), 39.
[2] Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament (Grand Rapids: Baker, 2013), 337.
[3] Douglas J. Moo, James. 2nd ed. Tyndale New Testament Commentaries (Nottingham: InterVaristy, 2015), 48.
[4] Moo, 77; John F. Hart, “James,” in The Moody Bible Commentary, ed. Michael A. Rydelnik and Michael Vanlaningham (Chicago: Moody, 2014), 1947.
[5] Elwell and Yarbrough, Encountering, 338.
[6] Ibid., 336.
[7] Ibid.