BBL 307 EPISTLE OF JAMES
Seminar – Croatia 7.2015
Epistle of James – “Faith in Action”
1.1 Introduction – Epistle of James
 Your experience & Epistle of James
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Have you heard lots of sermons on James?
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What role does Epistle of James play in the canon?
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What topics? What passages?
Central or peripheral?
What is the main contribution of James to Christian faith?
Peculiar perspective of James within the NT canon?
Epistle of James – “Faith in Action”
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James – bad press from Early Church & Reformers
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First explicit quote by Origen*
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Allusions by Church Fathers (Shep. of Herm.; Barn.; 1 Cl)
Cleanse therefore thy heart from doubtful-mindedness, and put on faith, for it
is strong, and trust God that thou wilt receive all thy petitions which thou
askest; and if after asking anything of the Lord, thou receive thy petition
somewhat tardily, be not of doubtful mind because thou didst not receive the
petition of thy soul at once. For assuredly it is by reason of some temptation or
some transgression, of which thou art ignorant, that thou receivest thy petition
so tardily. (Shepherd of Hermas 39:7)
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Eusebius listed as antilegomena – disputed books (H.E 3.25.3; 2.23.25)
Western Church more doubtful – Eastern accepted readily
 Fully accepted as canonical by the end of 4th century
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Possible reasons for late acceptance:
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Jewish character, less help in theological debates – often neglected
Epistle of James – “Faith in Action”
These things are recorded in regard to James, who is
said to be the author of the first of the so-called catholic
epistles. But it is to be observed that it is disputed
[antilegomena]; at least, not many of the ancients have
mentioned it, as is the case likewise with the epistle that
bears the name of Jude, which is also one of the seven
so-called catholic epistles. Nevertheless we know that
these also, with the rest, have been read publicly in very
many churches. (Eusebius, H.E. 2.23)
Epistle of James – “Faith in Action”
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Reformation & Epistle of James
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Erasmus questioned authenticity based on excellent Greek
M. Luther – James as “Epistle of straw…” (LW 35:363)
“Chief books” (Rom/Gal) vs. James [“faith and works”]
James “…mangles the Scripture and thereby opposes Paul and all
Scripture” (LW 35:397)
nd to last general epistle in German translation (b/f Jude)
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J. Calvin – less critical
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James “seems more sparing in proclaiming the grace of Christ than it
behooved an Apostle to be” (Calvin, Comment. p. 277)
Harmonized Paul’s and James’ views
Epistle of James – “Faith in Action”
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Some peculiar aspects of James
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Jesus mentioned only twice by name (1:1; 2:1)
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Meeting place – synagogue (=assembly)
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No mention of death/resurrection of Jesus
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Gk. synagogue vs. ekklesia (cf. Jam 5:14 presbyterous tes ekklasias)
Or of believers
One reference to s/Spirit (4:5; Gk. to pneuma)
Epistle of James – “Faith in Action”
2.1 Historical and Critical Issues – A Brief Overview
2.1.1 Authorship & date
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“James, a servant of God and of the Lord Jesus Chris” (Jam 1:1a)
James, the son of Zebedee, of 12 (Mark 1:19; 5:37; 9:2; 10:35; 14:33)
 James, the son of Alphaeus, of 12 (Matt 10:2-4; Mark 15:40?; Matt 27:56* [?])
 James the father of Judas (of 12), not Iscariot**
 James the Lord’s brother (Gal 1:19; 2:9; 1 Cor 15:7)***
 Unknown James outside the New Testament
 Which James? Most commonly suggested…
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James the son of Zebedee died AD 44 & son of Alphaeus unknown
James the Lord’s brother (AD 40s-62) OR anonymous James (AD 80-120)
Epistle of James – “Faith in Action”
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When was Epistle of James written?
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Largely depends on authorship question
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James – brother of Jesus (AD 40-62)
Anonymous Jewish-Christian (AD 80-120)
In favor of early date and James the Lord’s brother
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James’ position as leader & James’ speech in Acts 15:13-29*
Jewish atmosphere & style resembles wisdom literature**
Resemblance to Jesus’ teachings***
Little self-consciously developed Christian theology****
Epistle of James – “Faith in Action”
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In favor of later date and anonymous “James”
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Greco-Roman literary and cultural features
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Philosophical language “the course of human existence” (3:6)
Excellent Greek & diatribe rhetoric etc. (2:14-26; 3:13; 4:1-5)
Use of LXX, not Hebrew Old Testament
James’ view of Law too “liberal” (cf. Acts 21:20-25; Gal 2:21)
Lord’s bro. knew Paul & his teaching, Epistle too different
Compromise position
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Use of amanuensis
Two-stage process: initial Jewish (from James) and later
polishing w/ Greek rhetorical features
 Authorship of James the Lord’s brother, from Jerusalem, AD 44-62*
Epistle of James – “Faith in Action”
Festus was now dead, and Albinus was but upon the
road; so he assembled the Sanhedrin of judges, and
brought before them the brother of Jesus, who was
called Christ, whose name was James, and some
others, [or, some of his companions]; and when he had
formed an accusation against them as breakers of the
law, he delivered them to be stoned: but as for those
who seemed the most equitable of the citizens, and
such as were the most uneasy at the breach of the laws,
they disliked what was done (Josephus, Ant. 20.9.1)
Epistle of James – “Faith in Action”
But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth
book of his Memoirs. He writes as follows: "James, the brother of the Lord, succeeded to the
government of the Church in conjunction with the apostles. He has been called the Just by all from the
time of our Saviour to the present day; for there were many that bore the name of James. He was holy
from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came
upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to
enter into the holy place ; for he wore not woolen but linen garments. And he was in the habit of
entering alone into the temple, and was frequently found upon his knees begging forgiveness for the
people, so that his knees became hard like those of a camel, in consequence of his constantly bending
them in his worship of God, and asking forgiveness for the people. Because of his exceeding great
justice he was called the Just, and Oblias, which signifies in Greek, Bulwark of the people' and 'Justice,'
in accordance with what the prophets declare concerning him. Now some of the seven sects, which
existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is
the gate of Jesus? And he replied that he was the Saviour. On account of these words some believed that
Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's
coming to give to every man according to his works. But as many as believed did so on account of
James. Therefore when many even of the rulers believed, there was a commotion among the Jews and
Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus
as the Christ. Coming therefore in a body to James they said, 'We entreat thee, restrain the people; for
they are gone astray in regard to Jesus, as if he were the Christ. We entreat thee to persuade all that have
come to the feast of the Passover concerning Jesus; for we all have confidence in thee. For we bear thee
witness, as do all the people, that thou art just, and dost not respect persons. (Eusebius, H.E. 2.23)
Epistle of James – “Faith in Action”
Do thou therefore persuade the multitude not to be led astray concerning Jesus. For the whole
people, and all of us also, have confidence in thee. Stand therefore upon the pinnacle of the
temple, that from that high position thou mayest be clearly seen, and that thy words may be
readily heard by all the people. For all the tribes, with the Gentiles also, are come together on
account of the Passover.' The aforesaid Scribes and Pharisees therefore placed James upon the
pinnacle of the temple, and cried out to him and said: Thou just one, in whom we ought all to
have: confidence, forasmuch as the people are led, astray after Jesus, the crucified one, declare to
us, what is the gate of Jesus.' And he answered with a loud voice,' Why do ye ask me concerning
Jesus, the Son of Man ? He himself sitteth in heaven at the right hand of the great Power, and is
about to come upon the clouds of heaven.'[1] And when many were fully convinced and gloried in
the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees
said again to one another,' We have done badly in supplying such testimony to Jesus. But let us go
up and throw him down, in order that they may be afraid to believe him.' And they cried out,
saying, 'Oh! oh! the just man is also in error.' And they fulfilled the Scripture written in Isaiah, '
Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of
their doings.' So they went up and threw down the just man, and said to each other, 'Let us stone
James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and
knelt down and said, 'I entreat thee, Lord God our Father, forgive them, for they know not what
they do.' And while they were thus stoning him one of the priests of the sons of Rechab, the son of
the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Cease, what do
ye? The just one prayeth for you. And one of them, who was a fuller, took the club with which he
beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they
buried him on the spot, by the temple, and his monument still remains by the temple. He became a
true witness, both to Jews and Greeks, that Jesus is the Christ. (Eusebius, H.E. 2.23)
Epistle of James – “Faith in Action”
2.1.2 Place, circumstances, and structure
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Place depends on date
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Early date generally associated with Jerusalem (cf. 5:7*)
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Audience (“dispersion”) Asia Minor, Syria and the region
Later dates: Rome (later writings [1 Pet; 1 Cl] associated with Rome)
Written to “twelve tribes in Dispersion” (1:1)
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Literal Jewish diaspora or symbolic for Christ-believers
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Jewish-Christian communities outside Israel (Eastern Mediterranean)
 “12 tribes” = totality or all Jesus-believing Jews
Epistle of James – “Faith in Action”
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Situation & circumstances – Jewish Christians
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References to “Law” unexplained (1:25; 2:8)
Firm monotheistic confession (2:19)
Gathering place a synagogue (2:2)
Messianic believers mostly poor and discriminated
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Oppressed by wealthy (5:4-6); taken to court (2:6-7)
Discrimination in the audience – real or hypothetical? (2:1-4)
Worldliness and failure to put faith into action
Discrimination (2:1-4); uncontrolled speech (3:1-12; 4:11-12; 5:9)
 Double minded attitude (1:5-8); faith without action (2:14-26)
 Arrogance, selfishness, violent quarrels (3:13-4:3)
 Which reflect real and which hypothetical conditions?
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Epistle of James – “Faith in Action”
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Structure of James – highly polished or random?
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Luther: “throwing things together…chaotically” (LW 35:397)
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Carefully crafted structure
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M. Dibelius: random topics loosely strung together
Double opening (1:1; 1:2-27)
The body (2:1-5:6)
Closing statement (5:7-20)
Inclusio: ”Blessed...who endures” 1:12 & 5:11
Carefully crafted and structured letter
Less carefully written homily
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No personal notes or info – no formal closing
Epistle of James – “Faith in Action”
3.1 A Short Exposition of Epistle of James
 James 1:1-27
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Main themes and sections
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Introduction (1:1)
Trials and maturity (1:2-18)
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Trials and their outcome (1:2-4)
Wisdom and faith or double-minded (1:5-8)
Wealth and poverty (1:9-11)
Reward, trials, and God’s gift (1:12-18)
Speech, anger, humility (1:19-21)
Doing the word, law of liberty, and true religion (1:22-27)
Epistle of James – “Faith in Action”
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1:1 – Epistolary introduction
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“James, servant of God”
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Title of humble service to master AND of authority (cf. Deut 34:5*)
12 tribes in the Dispersion – totality of Jewish Christians
 Typical epistolary greeting (cf. Acts 23:26; 15:23)
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1:2-4 – Trials and their outcome
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“Consider joy…facing various trials” (v. 2) – specific/general?
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Trials (Gk. peirasmos) – inner temptation or external affliction
 External afflictions** (1:27; 4:4; 2:6; 5:6); also “any kind”
Connection between “joy” and trials
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“testing of faith” leads to endurance (hypomone) cf. Rom 5:3-4
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v. 4 – let endurance have full effect – is the outcome automatic?
 Potential outcome “perfect” (teleioi) & “complete” (holokleroi)***
Epistle of James – “Faith in Action”
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Wisdom and faith or double-minded (1:5-8)
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“…lack wisdom…ask…God gives…ask in faith…”
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Spiritual wisdom and endurance of trials connected (cf. 1:2-4)
Wisdom – practical virtue that gives godly orientation to life*
God gives “generously”/unwavering (haploos), w/o finding fault
 To “all”
Manner and attitude of asking – in faith…not double-minded
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“believe, not doubt” – unwavering trust in God
“doubt” (diakrinomenos; pt.mid) – “dispute with oneself, waver”
 Like the “never-settling” surface of the sea
 Double-minded (diapsychos)** will not receive anything
 Conflicting loyalties, divided person with no direction/beliefs
 Ask “in faith”, confident and unwavering trust
Epistle of James – “Faith in Action”
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Wealth and poverty (1:9-11)
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“…lowly…boast being raised up…rich in being brought low”
Contrasting the lowly (tapeinos)* and rich (plousios)
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Are the rich Christians or not?
“boasting” – joyous and worshipful pride in being on God’s side
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Rich “brought low” (tapeinosei autou) – boast about spiritual
position (or irony of boasting just before judgment), not wealth
and status
Transitory nature of life (Isa 40:6-7)
 Esp. rich with the focus on possession and “busy life”
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“raised up” (en hypsei autou) – status as members of the kingdom
 “poor…rich in faith…inherit the kingdom” (2:5)
Epistle of James – “Faith in Action”
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Reward, trials, and God’s gift (1:12-18)
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“Blessed…endure trials…crown of life” (cf. 1:2-4)
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Reward for those who endure trials – “crown of life”
“crown of life” – crown that is life (= consists of [eternal] life)
“God does not tempt…nor tempted…tempted by lust…death”
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Every trial carries a temptation – test, not temptation is from God
Tendency to blame God? God does not tempt, is not tempted by evil
Temptations comes from one’s own “desires” (epithymia)
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“Dragged/lured (ekselkomenos), enticed (deleadzomenos)”
 Temptation, desires, forcefully dragged & lured,  sin  destruction
Epistle of James – “Faith in Action”
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“Perfect gifts…from above…no variation…gave birth to us”
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God, who is unchangeable gives good gifts – does not tempt!
 Difficult Greek grammar – punctuation & word choices (v. 17)
“Father of lights” – only here in Scripture; reference to creation
“no change, shadow due to change” – creation changes, God doesn’t
“His purpose…gave us birth by word…we become first fruits”
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Spiritual birth according God’s purpose – first of new creation
God’s will and goodness is unchangeable – gave new life
Believers as first fruit, anticipate the fullness of God’s redemption
Epistle of James – “Faith in Action”
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Speech, anger, humility (1:19-21)
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“…slow to speak, to anger…doesn’t produce righteousness”
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Exhortation to self-control, especially of words
“produce [ergadzetai] righteousness of God”
 Bring about godly behavior
“Get rid of…evil…receive…word…power to save you”
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Birth by the word (1:18) – now receive it since it saves you
Get rid of (apothemenoi) moral filth (ryparian) cf. 2:2; Zech 3:3-4
Receive instead the implanted (emphytos)* word in humility
 “Receive”, not conversion (cf. 1:18) but accepting and doing it
Epistle of James – “Faith in Action”
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“Be doers…not just hearer…look into mirror…perfect law”
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Hearing needs to be followed by doing (cf. Rom 2:13; Luke 11:28)
 Danger of self-deception
“Hears only” – man looks into mirror, then forgets
“Hears and acts” – man looks into perfect Law, law of liberty
 Perseveres, acts, blessed
Does this mean a contrast between…
 The objects – looking into mirror vs. perfect Law
 The way one looks – katanoeo (glance) vs. parakypto (look)
 The result – forgetting vs. continuing
Mirror as a symbol of temporary effect of the word – quick glance
The doer of the word continues in perfect Law
Perfect Law, law of liberty, Mosaic Law seen through New Covenant
 Ps 19:7; m Abot 6:2; Jer 31:31-34; Matt 5:17; Jam 2:8-11; 1:21
Epistle of James – “Faith in Action”
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“religion…bridle tongue…care for orphans/widows; world”
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Doing the word = true religion (threskeia) in practice
Control the tongue (cf. 1:19) or self-deception about true religion
 mataios he threskeia (1:26; cf. 1 Cor 15:17, mataia he pistis)
Social concern – care for orphans/widows (most vulnerable; Ps 68:5)
Moral purity – avoid thinking, attitude, action of the world around
 True “test” of one’s religion/faith is action
Epistle of James – “Faith in Action”
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James 2:1-26
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Main themes and sections
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Impartiality and love (2:1-13)
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True faith in action (2:14-26)
Epistle of James – “Faith in Action”
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Impartiality and love (2:1-13)
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“Acts of favoritism and faith in the glorious Lord Jesus Christ”
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Illustration – wealthy person and poor person in the assembly
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Favoritism (prosopolempsiais)*; Is this compatible with Christ?
Rich – gold rings, fine clothes; place of honor
Poor – dirty (rypara; 1:21) clothes; dishonor (hypo to hypopodion mou)
Socio-economics and honor/shame as expected behavior
Discrimination/distinction (diakrithete en heautois; cf. 1:6)
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Divided, double-minded person now related to discrimination**
 Inconsistent with the character of God & royal law (cf. 2:8)
 Illogical since the rich mistreat you
Epistle of James – “Faith in Action”
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“God chose poor…you dishonored him…rich oppress you”
God chose poor, heirs of the kingdom – majority poor
 “let the lowly boast in being raised up” (1:9)
 Testimony of God’s “upside-down” kingdom
 God honors the poor and grants specific dignity
 Believers dishonored the poor man, God honors him
 Rich oppress (katadynasteuousin*), mistreat, blaspheme (persecute)
 how inconsistent & illogical behavior from believers
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“fulfill royal law, love…no partiality, keep whole law…mercy”
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Exact connection unclear – ei mentoi = if really or however
 Smooth connection – royal Law fulfilled, avoid partiality
 Contrast – you dishonor poor, however, if you fulfill…do well
Epistle of James – “Faith in Action”
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What is the “royal law”?
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OT Law; law of the kingdom; love command; God’s commands
 Sample from Decalogue (2:10-11)
 OT Law as interpreted through Jesus with focus on love (Lev 19:18)
 Love toward neighbor at the heart of royal law
Keeping the whole law – or transgressor to all
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Breaking one part incurs guilt – God’s will as indivisible whole*
 “murder” – implies also partiality, ”socio-spiritual murder”
Did James indicate keeping the whole OT Law literally?
 Only Decalogue is cited, emphasis on love command
 In 5:12 oaths are prohibited (cf. Ex 22:1; Lev 5:4; Num 5:19)
 Royal law focuses love command as fulfilled by Jesus
Act and speak as to be judged by royal law – conformity to it
Epistle of James – “Faith in Action”
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“Judgment…mercy…mercy triumphs over judgment”
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Discrimination (=judgment) of the poor makes liable to judgment
Mercy to merciful (cf. Mt 5:7; 18:21-35; Lk 6:36)
Mercy as God’s or human mercy?
 God’s two attributes juxtaposed
 Human acts of mercy (per 2:2-4) connected to God’s mercy
and avoidance of God’s judgment
 Reality of mercy and judgment
 Impossibility of maintaining discrimination in assembly
Epistle of James – “Faith in Action”
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True faith in action (2:14-26)
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Faith correctly defined – superficial faith repudiated
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Connection to the preceding section
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faith and works, two sides of the coin
“Speak and act as those who are going to be judged by the law that
gives freedom (2:12)
Structure of 2:14-26 – diatribe style & incorrect view of “faith”
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vv. 14-16 Faith without works is dead – brother in need
 v. 17 Faith without works is dead
vv. 18-19 ‘Show’ faith without works & works w/ faith – God is one
 v. 20 Faith without works is useless [or as starting Abraham ex.]
vv. 21-23 Example of Abraham
 v. 24 justified by works and faith
v. 25 Example of Rahab
v. 26 Conclusion: “body without spirit, faith without works”
Epistle of James – “Faith in Action”
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vv. 14-17 – “what good is it…faith without works?”
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“faith” that does not lead to concrete actions – not real faith
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Daily needs (ephemerou trophe) of a brother – “go in peace”
(hypagete en eirene); “keep warm, be well” (thermainesthe,
chortadzesthe) mid/pass. “provide for yourself/may God provide”
What is the “profit” (ti to ophelos) of this kind of “faith”?
 [This kind of] faith, without works is dead (nekra) cf. 2:13
vv. 18-20 – “But someone will say…you faith…I works”
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Who are the “you” and “I”?
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“You” as “false faith” (and helps prove the point in vv. 14-17), “I”
as possessing true “faith” that includes works
Objector casting doubt – “Do you really have faith?”
Vivid way of saying: ”one has faith, one has works” +James’s resp.
Epistle of James – “Faith in Action”
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“you” and “I” as different individuals or vivid express. in v. 18a
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vv. 18b-19 faith without works is akin to confession “God is one” (cf.
Deut 6:4) as professed by demons – they know the truth but don’t have
genuine faith – mere knowledge is not true faith
v. 20 – Foolish/empty* person (anthrope kene) – don’t you see?
Faith without works is arge (useless, idle, lazy [does not work])
Abraham, the father of faith – justified by works/faith?
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Sacrifice of Isaac as evidence of “works” (Gen 22)
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Gen 15:6 and 22 connected (1 Macc 2:25; Philo, On Abraham, 167)
Is Jewish view taken for granted or is there polemics against Paul**?
Gk. dikaioo (justify) in LXX “conformity to [covenant] norm***”
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Abraham’s faith “working together” with works [synergei, impf.]”
Abraham’s “faith made complete” [eteleiothe] by works (cf. 1:3-4)
 ”faith finds its intended shape when it is working” (McKnight, 2955)
Epistle of James – “Faith in Action”
Scripture fulfilled – full realization of Gen 15:6 may be seen in
Gen 22:6 “now I know you fear God”; faith reconfirmed
 Sacrifice of Isaac-faith working together-faith “made perfect”
 Abraham believed, credited to him as righteous, friend of God
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Abraham’s faith is presumed all along (2:23)
Abraham’s life viewed as a whole – faith & works inseparable
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James begins with Abraham’s sacrifice – highlights “faith in action”
Faith stimulated action – action stimulated faith (cf. 1:18; Gal 5:6)
 Teleios character is produced by trials (1:3-4), faith is made
“perfect” through works that flow out of faith
Works are inevitable result of true faith*
“Faith must not be confused with works, but neither can faith be
separated from works” (Moo, 145)
Epistle of James – “Faith in Action”
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Rahab – gentile prostitute (he porne)
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“The LORD your God is God in heaven above and on the earth
below” (Josh 2:11)
This faith moved Rahab to give lodging to the spies (cf. Heb 11:31)
Body and spirit illustration
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Body without its life-giving breath/spirit (cf. Gen 2:7) is dead –
faith without works is dead
 James does not talk about “adding” enough works to faith or
having works and adding faith; rather, it is about having right kind
of faith out of which practical deeds come, and which strengthens
or “perfects” faith
Epistle of James – “Faith in Action”
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James 3:1-4:3
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Controlling the tongue (3:1-12)
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(Aspiring) teachers and speech (3:1-2)
Examples: horse and bits; ships and rudder; fire (3:3-6)
No-one is able to tame the tongue (3:7-8)
Blessing/cursing & examples of spring and trees (3:9-12)
Two kinds of wisdom and overcoming disputes (3:13-4:3)
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Wisdom from above and earthly wisdom (3:13-18)
Desires within and quarrels in the community (4:1-3)
Epistle of James – “Faith in Action”
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Controlling the tongue (3:1-12)
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Teachers are scrutinized more carefully (cf. Luke 12:48)
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More susceptible for sins of speech due to their role
“stumble in many ways” – variety of sins (not quantity)
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Especially in speech (Prov 10:8, 11; 16:27-28; 18:7-8; Sir 19:16)
Control tongue = teleios aner – able to control whole body
Series of illustrations on the tongue/speech (vv. 3-5)
Horse and bits – horse controlled by small bit in mouth*
 Ships and rudder – small rudder controls small ship
 Spark, fire, and forest fire – small fire, great destruction (Prov 16:27)
 Small thing (bits, rudder) controls large thing (horse, ship) or small
fire may ruin large forest
 If tongue is controlled, the direction of whole life is correct and
does not lead into destruction (like fire-forest metaphor)
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Epistle of James – “Faith in Action”
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Deadly tongue set aflame by hell; full of poison (3:6-8)
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Difficult phrase Gk. ho kosmos tes adikias
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[Tongue is fire…] “adornment of unrighteousness” (cf. 1 Pet 3:3)
 Makes sin attractive OR
[Tongue is fire…] “mass/sum total of unrighteousness” (Prov 17:6a LXX)
 Tongue is supremely evil OR
[Tongue is fire…] “the unrighteous world” (Jam 1:24; 4:4)
“The tongue contains within it the sins of the fallen world” (Moo,
160 ); see also Matt 12:34-37
Tongue “corrupts the whole body” “setts whole course of life on fire”
 Ton trochon tes geneseos – “cycle of existence”**
 Tongue spreads spiritual pollution to the whole person in all aspects
 Origins of this corruption is gehenna or hell itself
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Epistle of James – “Faith in Action”
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Tongue is untamable (cf. Gen 1:26; Philo, Spec. Laws 4.110-116)
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Unstable/restless (akatastaton; cf. 1:8 [double-mind]; 4:1) evil
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Double-mindedness: unable to stand trials (1:2-8); partiality
(2:4); superficial faith (2:14-26) and uncontrolled speech
Blessing & cursing – cannot come from same mouth (3:9-12)
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Deadly poison refers to destructive power of evil speech (Ps 140:3)*
Blessing – highest “activity” of the mouth
Cursing – lowest and filthiest form of speech
 Cursing humans made in God’s likeness (cf. Gen 1:26) –
allusion to cursing God’s prime handiwork
Mouth is a barometer of one’s spirituality (cf. Matt 12:36-37)
Illustrations of inconsistent speech and pure heart
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Spring with fresh and salt/brackish water; trees and fruit
 Correct disposition of the person brings about right speech
Epistle of James – “Faith in Action”
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Wisdom and overcoming disputes (3:13-4:3)
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Who is wise? Show by action done is wisdom, humbly
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Opposite of humility=bitter envy (dzelon), selfish ambition (eritheia*)
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Should not boast about non-existent wisdom and/or humility
Wisdom from below and above (1:5 – wisdom given by God)
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Earthly (epigeios), unspiritual (psychike), of devil (daimoniodes)
Effects: envy (dzelos), selfish ambition (eritheia), disorder/restless
(akatastasia; 1:8; 3:8**), every evil practice (pan phaula pragma)
 Envy and selfish ambition leads to disorder and destruction
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(Effects of )wisdom from above (anothen): pure (agne); peaceloving (eirenike); considerate (epieikes); submissive (eupeithes);
full of mercy (meste eleous; 2:8-13); and good fruit; impartial;
sincere (adiakritos; 1:6; 2:4) – peace and righteousness
 Compare Gal 5:22-23
Epistle of James – “Faith in Action”
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Fights & quarrels – what is the source? What’s the solution?
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Desires (hedonon) battling within/among you
v. 2 punctuation possibilities:
You desire and you do not
have.
You murder and
you envy and you cannot
obtain.
You quarrel and fight
You desire but do not have,
so you kill.
You covet but
you cannot get what you
want,
so you quarrel and fight
 Emphasis on frustrated
desires
 Frustrated desires lead to
violence
 Conforms to common pattern of moral exhortation*
Epistle of James – “Faith in Action”
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Does James presume actual murder in the audience?
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Actual murder (5:6), real possibility or hypothetical situation
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Some scholars suggest “murderous attitude”
Selfish ambition, envy, and especially covetousness (epithymeo)
may lead to violence and all kinds of heinous acts
Frustrated desires – unfulfilled due to improper prayer
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Asking with improper motives (cf. lack of faith/double-mind 1:2-8)
 Spending in pleasures (en tais hedonais hymov dapanesete )
 Wisdom from above is the antidote to quarrels, wrong
attitudes and action in individual life and community
Epistle of James – “Faith in Action”
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James 4:4-12
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Summons to repentance (4:4-10)
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Friendship with world or God (4:4-6)
Submitting to God and repentance (4:7-10)
Judgmental speech (4:11-12)
Epistle of James – “Faith in Action”
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Summons to repentance (4:4-10)
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Friendship with God or the world
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Adulteresses (moixalides) – marriage and divorce (Hos 2:5-7)
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Spiritual adultery of God’s people
Friendship with the world – enmity with God
 Jealousy of God or Spirit’s yearning – Greek ambiguous
He jealously longs for
the s/Spirit He has
caused to dwell in us
The Spirit who lives in
us yearns jealously
The spirit [that God]
caused to live within us
has an envious yearning
 Translation depends on Greek syntax – all three are possible
 God’s jealousy (Ex 20:5; 34:14; Zech 8:2) for His people fits the
context well
Epistle of James – “Faith in Action”
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God longs to grant grace...to the humble (4:6)
 Those willing to receive it (quote from Prov 3:34)
 “Submit to God” – heading of the following commands*
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Resist the Devil, he’ll flee – earlier emphasis on selfish desires (4:1)
Come near to God (not deceived by Devil) – God comes near
Wash hands, purify (dipsychoi, double-minded; 1:6-8) heart
 Oneness of action and heart/attitude (Ps 24:3-4) --- integrity
Grieve, mourn, wail – acts of contrition, ways to “come near God”
 Arrogant laughter (Eccl 7:6; Sir 27:13; Luke 6:25b)
Humble yourself before God – He will lift you up
 Radical repentance as the only antidote to quarrels, doublemindedness, worldly wisdom, and “flirting” with the world
Epistle of James – “Faith in Action”
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Slandering a brother – judging the Law (4:11-12)
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Harmful speech against the brother/sister (cf. Num 21:5; 3:13-4:3)
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Personal attack against one’s fellow believer
Judge brother, judge the Law – what does it mean? (Lev 19:16)
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Failure to keep the Law is to disregard its authority
God as the only Law-giver and Judge – power to save and destroy
Judging one’s neighbor is God’s job [esp. in ultimate sense]
Epistle of James – “Faith in Action”
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James 4:13-5:11
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Arrogant merchants (4:13-17)
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Rich oppressors defraud the poor (5:1-6)
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Patience in suffering (5:7-11)
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Patience of a farmer (5:7-9)
Patience of the prophets and Job (5:10-11)
Epistle of James – “Faith in Action”
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Arrogant merchants (4:13-17) – are they believers?
 “Now listen” (age nyn) ties to 5:1-6
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Travelling merchants – deliberate and self-confident planners
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Confident of the profit they will make
Likening to “mist” (cf. 1:11) implies fair amount of wealth (Roman
“middling class”*)
Merchants disregard life’s fragility and God’s ultimate control
Even tomorrow is unknown or life in general – life as vanishing mist
They ought to fully include God into all plans
No room for boasting – merchants not only exclude God, they brag
about their future accomplishments
Good that is omitted is sin – here reference to including God into all
planning and perhaps doing good to the poor with earnings
Epistle of James – “Faith in Action”
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Rich oppressors who defraud the poor (5:1-6)
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“Now listen” (age nyn) – connection to 4:13-16
Prophetic judgment on wealthy landowners
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“weep and wail… [eschatological] misery coming on you”
Wealth rotten, moths eaten clothes, gold & silver corroded
 Corrosion* of wealth testifies against & eats up flesh (Judith 16:17*)
 Prophetic perfect tense – action and misery as if already happened
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Hoarded wealth (ethesaurisate) in the last days, not to aid poor**
 Transitory nature of wealth and riches
 Hoarding of wealth (at the expense of others) is sinful and the
judgment is approaching speedily
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Epistle of James – “Faith in Action”
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Failure to pay workers – second charge (5:4-5)
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Prophetic cry – “wages crying out against you” (Gen 4:10)
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Situation of small farmers in Palestine – increasing landlessness
Rich oppressors will not get away – cry reach LORD Sabaoth**
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OT prophetic cry against injustice (Isa 1-2; 5:9; Mal 3:5; Am 1-2)*
LORD will punish evil doers (Isa 5:9)
Life-style of the rich oppressors – self-indulgence (etryfesate; 1
Tim 5:6; Ezek 16:49); lived in luxury (espatalesate); fed
yourself (ethrepsate tas kardias) to be ready for slaughter
 Theme of reversal of fortunes (cf. Luke 16:11-31; 6:22-26)
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Murdered innocent/righteous (dikaion) who didn’t retaliate
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Jesus, James (the Just) or innocent poor mentioned earlier
Innocent poor – murdered by just withholding wages (Am 2:6; 5:12)
Epistle of James – “Faith in Action”
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Patience in suffering (5:7-11)
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“Be patient” (makrothymesate) in light of suffering
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Until the coming (parousia) of the Lord
Example of patient farmer and crops (5:7)
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Examples of suffering and patience: prophets and Job
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“strengthen/establish” your hearts – Lord’s coming is near (5:8)
Refrain from grumbling against each other – in light of suffering
Judge is at the door – almost here (judges unbelievers & grumblers)
Blessed those who persevered – inclusio of 5:11 with 1:12
Job’s patience and outcome (telos) of his life (5:11)
Conclusion: Lord is merciful and compassionate
Epistle of James – “Faith in Action”
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James 5:12-20 – concluding exhortations
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Truthful speech and swearing (5:12)
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Prayer and healing (5:13-18)
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Closing summons to action (5:19-20)
Epistle of James – “Faith in Action”
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Truthful speech and swearing (5:12)
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Don’t swear by anything – “yes, yes” or “no, no”
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Taking oaths and invoking God’s name to confirm truthfulness
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Law does not prohibit oaths (Lev 19:12)
Indiscriminate use of oaths, by “lesser things” (Matt 5:34-37; 23:16-22)*
Does James (& Jesus) prohibit all oaths or just voluntary oaths?
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See also Rom 1:9; 2 Cor 1:23; 11:11; Gal 1:20; Phil 1:8; 1 Th 2:5, 10
 Truthful speech the most important point
Epistle of James – “Faith in Action”
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Prayer and healing (5:13-18)
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Prayer as the focus of the section – esp. when suffering
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Sick? – call elders (spiritually mature leaders), anoint with oil
and pray
Prayer must be done in faith (cf. 1:6)
Anointing with oil only here and Mark 6:13 (cf. Lk 10:34)
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Medicinal oil OR
Symbolic value OR
Sacramental purpose
Symbolic – person set-apart for God’s special care
Prayer in faith but Lord will raise up (not faith!)
Epistle of James – “Faith in Action”
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Sick person – healed (sosei), raised up, forgiven, restored
Corporate exhortation to all…
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Confession of sins and prayer
Connection to healing (iaomai) – probably physical & spiritual
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Not all sins connected to sin but some seem to be
Everybody prays for healing
Power of prayer – Elijah as example
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Powerful and effective prayer
Research on healing by C. Keener
https://youtu.be/LYBnJF2P_WQ
Epistle of James – “Faith in Action”
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Concluding exhortations (5:19-20)
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No epistolary ending – lacks “goodbyes”
Final summons for action – save erring brother
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Wandering brother must be brought back (epistrepho)
Intentional or accidental “wandering” (planao)
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“cover multitude of sins” ambiguous (5:20)
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Death as eschatological death (cf. 1:21)
Are the sins the “wanderer’s”, converter’s or both?
Probably converter will help cover “wanderer’s” sins as s/he
brings him back
Theology of James
3.2 Theology of James
 Trials and perseverance
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“various trials” (1:2) - what kind of trials?
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Rich & the poor – “rich exploiting you…dragging you to court” (2:6-7)*
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“lived luxuriously…put to death righteous man” (5:5)
Or more general nature – “each one tempted…by his own lust” (1:14)
 Probably both
 Call for perseverance and patience – proper perspective
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“Consider it joy…” – leads to perseverance – being “perfect” &
“complete” (1:2-3)
“end goal” of maturity [teleios; cf. Matt 5:48] vs. double-minded
(dipsychos)
Single-minded committment to wisdom – not earthly wisdom (3:15-17)
Theology of James
who pass receive “crown of life” (1:12; 5:8)
 Prophets as examples of endurance – Lord will vindicate (5:8-11)
 Other “tests”
 Those
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Lust/desires draw to sin & death (1:13-17)
Favoritism to rich (2:1-12)
“Faith” that is not genuine (2:24-26)
Sins of the tongue (3:9-10)
Envy, boasting, grumbling, covetousness, slander, murder (3:14; 4:1-2, 11-12,
16; 5:9)
 “Desires that battle within you” (4:1)
 God tempts no-one, He only gives good gifts
 Proper
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“joy”-perspective only through wisdom (1:16; 3:17)
 “perfect” and “complete” (teleios; holokleros)
Opposite is unstable double-mindedness (dipsychos) & earthly wisdom
(1:5-6)
Theology of James
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Law and Word
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What is the “perfect law, the law of liberty” & “royal law” (1:25; 2:8, 12)?
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Love commandmend OR the whole Mosaic Law (cf. Matt 5:17-19*)
“royal law…you shall love your neighbor…” (2:8) OR
 “keeps the whole law…stumbles in one thing…” (2:10)
 Law as interpreted by Jesus through centrality of love command (Lev 19:18)
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What is the “implanted word” & “word of truth” (1:18, 21)?
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Word of truth – “birth by the word of truth” “power to save souls” (1:17-18)
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Most likely gospel message (cf. Eph 1:13; Col 1:5)
 What is the relationship between law and word? (1:19-25)
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“Word and perfect law” connected – God’s creative word & practical direction**
Goal of Christian life is teleios (1:4; 3:2)
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Still in practice “double-mindedness” “desires” “untamed tongue”
Humans await judgment – give an account of one’s life (5:9)
Theology of James
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Wisdom
Wisdom from above – one of God’s perfect gifts (1:5, 17)
 Believers must be “born of wisdom” (3:13)
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Practice of deeds of mercy, impartiality, correct speech/attitude
 Good deeds, proper perspective in trial & godly character
(3:13, 17-18)
Wisdom available to all who ask in faith (1:2-4)
 Earthly wisdom “earthly, unspiritual, demonic” (3:15)
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Arrogance, self-deception, envy and self-ambition (3:14-16)
 Friendship with the world or God
Theology of James
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Wealth and poverty
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Material wealth, symbol of earthly wisdom & opposition to God
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Contrasting views of poverty and wealth per God and world
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“Brother of humble circumstances…to glory in high position”
“poor…rich in faith, inherit kingdom” --- “Rich…glory in humble
circumstances” “Rich…blaspheme the name” (1:9-10; 2:5, 7)
 Reversal of positions in God’s eyes (vs. societal views)
Wealthy forget God, boast, and oppress the poor (2:1-5; 4:14-16; 5:1-5)
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Likened to “withering flower” and “vapor” (1:10-11; 4:14)
God hears the cry of the poor and will vindicate them (5:1-5, 8-9)
 True religion and demonstration of genuine faith (1:27; 2:1-6, 12-13; 4:14-16)
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Caring for the poor; impartiality; correct perspective on life and wealth
Theology of James
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Faith and Works – James & Paul
 Main
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Double-mindedness or divided soul
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issues that James deals with
Mouth that blesses and curses (3:10)
Friendship with world & God (4:4); earthly/heavenly wisdom (3:13-18)
Counters disconnection between faith and its expression in practice
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“faith by itself, if it is not accompanied by action, is dead” (2:17;2:21, 24-5)
Hearing the word but “forgetting” it and not doing it (1:22-24)
Talking about faith “Go in peace…warm yourself”– not living (2:14-15)
Right confession “God is One” but no substance (2:19)
Focus on the nature of faith
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Abstract faith without concrete expression is “no faith”
Words are not good enough – though manner of speech important
Theology of James
James
2:21-24*
 Most
explicitly
Rom 4:1-4
1 Was
not Abraham our father
justified by works when he offered
up Isaac his son on the altar? 22 You
see that faith was working with his
works, and as a result of the works,
faith was perfected; 23 and the
Scripture was fulfilled which says,
“AND ABRAHAM BELIEVED GOD,
What then shall we say that
Abraham, our forefather according to
the flesh, has found? 2 For if
Abraham was justified by works, he
has something to boast about,
but not before God. 3 For what does
the Scripture say? “ABRAHAM
BELIEVED GOD, AND IT WAS
AND IT WAS RECKONED TO HIM AS
CREDITED TO HIM AS
RIGHTEOUSNESS,”
RIGHTEOUSNESS.” 4 Now
and he was
called the friend of God. 24 You see
that a man is justified by works and
not by faith alone.
to the one
who works, his wage is not credited
as a favor, but as what is due.
Theology of James
 Relationship
between James and Paul – scholarly views
 James
(or his disciple[s]) directly attacking Paul
 James attacking misunderstanding of Paul
 Essential harmony with different accents & perspectives
 Difficulties
with the “attack/misunderstanding” views
 Connections
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and agreements b/w James and Paul
“right hand of fellowship” (Gal 2:2, 9-10)
Agreement at Jerusalem council & later meeting (Acts 15:12-19; 21:18-20)
Paul’s emphasis on “works” & salvation occasionally (Phil 2:12; Rom 1:5;
16:26)
 Is
there a difference in the “order” or “priority” in God’s grace?
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Paul places emphasis on God’s grace – works follow in HS’s power
James less emphatic – BUT new birth comes by God’s word (1:17)
Epistle of James – “Faith in Action”
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K
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F