JAMES
The Opening Statement
A. This was Soren Kierkegaard’s favorite book in the New Testament because it emphasizes practical, daily Christianity.
B. This was Martin Luther’s least favorite book in the New Testament because it seems to contradict Paul’s “justification by faith” emphasis in Romans and Galatians.
C. This is a very different genre from other New Testament books
1. very much like a new covenant book of Proverbs spoken by a fiery prophet
2. written early after Jesus’ death and still very Jewish and practical
B. This was Martin Luther’s least favorite book in the New Testament because it seems to contradict Paul’s “justification by faith” emphasis in Romans and Galatians.
C. This is a very different genre from other New Testament books
1. very much like a new covenant book of Proverbs spoken by a fiery prophet
2. written early after Jesus’ death and still very Jewish and practical
The Author
A. The traditional author is James (Hebrew, “Jacob”), the half-brother of Jesus...one of four....
Matthew 13:55..."Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas?" (NASB)
Mark 6:3..."Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him." (NASB)
Act 1:14..."These all with one mind were continually devoting themselves to prayer, along with {the} women, and Mary the mother of Jesus, and with His brothers." (NASB)
Act 12:17..."But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place." (NASB)
Galatians 1:19..."But I did not see any other of the apostles except James, the Lord's brother." (NASB)
He was the leader of the Jerusalem Church...48 – 62 A.D.
Acts 15:13 – 21..."After they had stopped speaking, James answered, saying, "Brethren, listen to me. "Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. "With this the words of the Prophets agree, just as it is written, 'AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,' SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO. "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. "For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath." (NASB)
Galatians 2:9..."...and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we {might} {go} to the Gentiles and they to the circumcised." (NASB)
1. He was called “James the Just” and later nicknamed “camel knees” because he constantly prayed on his knees.
2. James was not a believer until after the resurrection.
Mark 3:21..."When His own people heard {of} {this,} they went out to take custody of Him; for they were saying, "He has lost His senses." (NASB)
John 7:5..."For not even His brothers were believing in Him." (NASB)
1st Corinthians 15:7..."...then He appeared to James, then to all the apostles..." (NASB)
3. He was present in the upper room when the Spirit came on Pentecost (Acts 1:14..."These all with one mind were continually devoting themselves to prayer, along with {the} women, and Mary the mother of Jesus, and with His brothers." (NASB)).
4. He was married (1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (NASB)).
5. He is referred to by Paul as a pillar (Galatians 1:19..."But I did not see any other of the apostles except James, the Lord's brother?" (NASB)) but was not one of the Twelve.
Galatians 2:9..."...and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we {might} {go} to the Gentiles and they to the circumcised." (NASB)
Act 12:17..."But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place." (NASB)
Act 15:13..."After they had stopped speaking, James answered, saying, "Brethren, listen to me." (NASB)
6. In Antiquities of the Jews, 20:9:1, Josephus says that he was stoned in 62 A.D. by the Sadducees of the Sanhedrin, while another tradition says he was pushed off the wall of the Temple.
7. For many generations after Jesus’ death a relative of Jesus was appointed leader of the church in Jerusalem.
B. In Studies in the Epistle of James A. T. Robertson affirms James’ authorship: “There are many proofs that the epistle was written by the author of the speech in Acts 15:13 – 21—delicate similarities of thought and style too subtle for mere imitation or copying. The same likeness appears between the Epistle of James and the letter to Antioch, probably written also by James (Acts 15:23 – 29). There are, besides, apparent reminiscences of the Sermon on the Mount, which James may have heard personally or at least heard the substance of it. There is the same vividness of imagery in the epistle that is so prominent a characteristic of the teaching of Jesus” (pg. 2).
C. There are two other men named James in the New Testament apostolic band. However, James, the son of Zebedee, was martyred very early in 44 A.D. by Herod Agrippa 1st (Acts 12:1 – 2..."Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. And he had James the brother of John put to death with a sword." (NASB)). The other James, “the less” or “the younger” (Mark 15:40..."There were also {some} women looking on from a distance, among whom {were} Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome." (NASB)), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.
D. There have been three theories as to the relationship of James to Jesus:
1. Jerome and The Roman Catholic Church equate that he was Jesus’ cousin (by Alphaeus and Mary of Clopas). Jerome got this from comparing Mark 3:18, Matthew 27:56, and John 19:25.
2. Certain traditions assert that he was a half-brother by a previous marriage of Joseph .
3. Tertullian (160 – 220 A.D.), Helvidius (366 – 384 A.D. ) and most Protestants assert that he was a true half-brother of Jesus by Joseph and Mary.
Mark 6:3..."Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him." (NASB)
1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas" (NASB)
Matthew 13:55..."Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas?" (NASB)
Mark 6:3..."Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him." (NASB)
Act 1:14..."These all with one mind were continually devoting themselves to prayer, along with {the} women, and Mary the mother of Jesus, and with His brothers." (NASB)
Act 12:17..."But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place." (NASB)
Galatians 1:19..."But I did not see any other of the apostles except James, the Lord's brother." (NASB)
He was the leader of the Jerusalem Church...48 – 62 A.D.
Acts 15:13 – 21..."After they had stopped speaking, James answered, saying, "Brethren, listen to me. "Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. "With this the words of the Prophets agree, just as it is written, 'AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,' SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO. "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. "For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath." (NASB)
Galatians 2:9..."...and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we {might} {go} to the Gentiles and they to the circumcised." (NASB)
1. He was called “James the Just” and later nicknamed “camel knees” because he constantly prayed on his knees.
2. James was not a believer until after the resurrection.
Mark 3:21..."When His own people heard {of} {this,} they went out to take custody of Him; for they were saying, "He has lost His senses." (NASB)
John 7:5..."For not even His brothers were believing in Him." (NASB)
1st Corinthians 15:7..."...then He appeared to James, then to all the apostles..." (NASB)
3. He was present in the upper room when the Spirit came on Pentecost (Acts 1:14..."These all with one mind were continually devoting themselves to prayer, along with {the} women, and Mary the mother of Jesus, and with His brothers." (NASB)).
4. He was married (1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (NASB)).
5. He is referred to by Paul as a pillar (Galatians 1:19..."But I did not see any other of the apostles except James, the Lord's brother?" (NASB)) but was not one of the Twelve.
Galatians 2:9..."...and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we {might} {go} to the Gentiles and they to the circumcised." (NASB)
Act 12:17..."But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place." (NASB)
Act 15:13..."After they had stopped speaking, James answered, saying, "Brethren, listen to me." (NASB)
6. In Antiquities of the Jews, 20:9:1, Josephus says that he was stoned in 62 A.D. by the Sadducees of the Sanhedrin, while another tradition says he was pushed off the wall of the Temple.
7. For many generations after Jesus’ death a relative of Jesus was appointed leader of the church in Jerusalem.
B. In Studies in the Epistle of James A. T. Robertson affirms James’ authorship: “There are many proofs that the epistle was written by the author of the speech in Acts 15:13 – 21—delicate similarities of thought and style too subtle for mere imitation or copying. The same likeness appears between the Epistle of James and the letter to Antioch, probably written also by James (Acts 15:23 – 29). There are, besides, apparent reminiscences of the Sermon on the Mount, which James may have heard personally or at least heard the substance of it. There is the same vividness of imagery in the epistle that is so prominent a characteristic of the teaching of Jesus” (pg. 2).
C. There are two other men named James in the New Testament apostolic band. However, James, the son of Zebedee, was martyred very early in 44 A.D. by Herod Agrippa 1st (Acts 12:1 – 2..."Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. And he had James the brother of John put to death with a sword." (NASB)). The other James, “the less” or “the younger” (Mark 15:40..."There were also {some} women looking on from a distance, among whom {were} Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome." (NASB)), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.
D. There have been three theories as to the relationship of James to Jesus:
1. Jerome and The Roman Catholic Church equate that he was Jesus’ cousin (by Alphaeus and Mary of Clopas). Jerome got this from comparing Mark 3:18, Matthew 27:56, and John 19:25.
2. Certain traditions assert that he was a half-brother by a previous marriage of Joseph .
3. Tertullian (160 – 220 A.D.), Helvidius (366 – 384 A.D. ) and most Protestants assert that he was a true half-brother of Jesus by Joseph and Mary.
Mark 6:3..."Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him." (NASB)
1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas" (NASB)
The Date
A. If the above authorship is accepted then...
1. earlier than 49 A.D., before the Jerusalem Council (Acts 15)
2. before his the death in 62 A.D.
B. This early date has in its favor:
1. the use of “synagogue” in 2:2
2. the lack of church organization
3. the use of the word “elder” in its Jewish sense in 5:14
4. no mention of the controversy over the Gentile mission (Acts 15)
5. James seems to be writing to an early Jewish believing community away from Jerusalem and probably out of Palestine (1:1)
C. If a later date is favored:
1. its a possible reaction by James (2:14 – 20) to Paul’s letter to the Romans (4:1), taking an opposite approach to correct an inappropriate usage by the heretics (2 Peter 3:15 – 16). If this is true, a good title for James would be “a mid-course correction.”
2. The book apparently assumes basic Christian doctrines because of their total absence from the book.
1. earlier than 49 A.D., before the Jerusalem Council (Acts 15)
2. before his the death in 62 A.D.
B. This early date has in its favor:
1. the use of “synagogue” in 2:2
2. the lack of church organization
3. the use of the word “elder” in its Jewish sense in 5:14
4. no mention of the controversy over the Gentile mission (Acts 15)
5. James seems to be writing to an early Jewish believing community away from Jerusalem and probably out of Palestine (1:1)
C. If a later date is favored:
1. its a possible reaction by James (2:14 – 20) to Paul’s letter to the Romans (4:1), taking an opposite approach to correct an inappropriate usage by the heretics (2 Peter 3:15 – 16). If this is true, a good title for James would be “a mid-course correction.”
2. The book apparently assumes basic Christian doctrines because of their total absence from the book.
Recipients
A. The reference to “the twelve tribes that are scattered over the world” (1:1) is our major hint. Also, the inclusion of the letter in the “general epistles” reflects its encyclical nature. Obviously one church is not as prominent as a specific though scattered group of individuals and these seem to be Jewish Christians outside of Palestine.
B. There are three possible interpretations of the phrase in 1:1:
1. Jews—This seems improbable because of the recurrent use of “brethren” and the lack of the major gospel truths about Jesus. Also, after the Exile, many of the original twelve tribes never returned. The same metaphor is used symbolically of believers in Revelations 7:4 – 8..."And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel: from the tribe of Judah, twelve thousand {were} sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, from the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, from the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, from the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand {were} sealed." (NASB)
2. Christian Jews—This seems to be the most likely because of the Jewish flavor of the book and the leadership position of James in the Jerusalem church.
3. The church as spiritual Israel—This is possible because of the use of “diaspora” in 1 Peter 1:1 and Paul’s allusion to the church (believing Jews and Gentiles ) as spiritual Israel.
Romans 2:28 - 29..."For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." (NASB)
Romans 4:16..."For this reason {it is} by faith, in order that {it may be} in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all..." (NASB)
Galatians 3:29..."And if you belong to Christ, then you are Abraham's descendants, heirs according to promise." (NASB)
Galatians 6:16..."And those who will walk by this rule, peace and mercy {be} upon them, and upon the Israel of God." (NASB)
B. There are three possible interpretations of the phrase in 1:1:
1. Jews—This seems improbable because of the recurrent use of “brethren” and the lack of the major gospel truths about Jesus. Also, after the Exile, many of the original twelve tribes never returned. The same metaphor is used symbolically of believers in Revelations 7:4 – 8..."And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel: from the tribe of Judah, twelve thousand {were} sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, from the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, from the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, from the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand {were} sealed." (NASB)
2. Christian Jews—This seems to be the most likely because of the Jewish flavor of the book and the leadership position of James in the Jerusalem church.
3. The church as spiritual Israel—This is possible because of the use of “diaspora” in 1 Peter 1:1 and Paul’s allusion to the church (believing Jews and Gentiles ) as spiritual Israel.
Romans 2:28 - 29..."For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." (NASB)
Romans 4:16..."For this reason {it is} by faith, in order that {it may be} in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all..." (NASB)
Galatians 3:29..."And if you belong to Christ, then you are Abraham's descendants, heirs according to promise." (NASB)
Galatians 6:16..."And those who will walk by this rule, peace and mercy {be} upon them, and upon the Israel of God." (NASB)
Occasion - There are two major theories
A. An attempt to apply the New Covenant specifically to first century Jewish Christians living in pagan settings.
B. Some believe it was wealthy Jews persecuting Christian Jews. It is also possible that the early Christians were subject to anti-semitic pagan abuse. It was obviously a time of physical need and persecution.
James 1:2 – 4,12..."Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have {its} perfect result, so that you may be perfect and complete, lacking in nothing."...and..."Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which {the Lord} has promised to those who love Him." (NASB)
James 2:6 – 7..."But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?" (NASB)
James 5:4 – 14..."Behold, the pay of the laborers who mowed your fields, {and} which has been withheld by you, cries out {against you;} and the outcry of those who did the harvesting has reached the ears of the Lord of Sabbath. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. You have condemned and put to death the righteous {man;} he does not resist you. Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near. Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and {is} merciful. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. Is anyone among you suffering? {Then} he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? {Then} he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord..." (NASB)
B. Some believe it was wealthy Jews persecuting Christian Jews. It is also possible that the early Christians were subject to anti-semitic pagan abuse. It was obviously a time of physical need and persecution.
James 1:2 – 4,12..."Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have {its} perfect result, so that you may be perfect and complete, lacking in nothing."...and..."Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which {the Lord} has promised to those who love Him." (NASB)
James 2:6 – 7..."But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?" (NASB)
James 5:4 – 14..."Behold, the pay of the laborers who mowed your fields, {and} which has been withheld by you, cries out {against you;} and the outcry of those who did the harvesting has reached the ears of the Lord of Sabbath. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. You have condemned and put to death the righteous {man;} he does not resist you. Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near. Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and {is} merciful. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. Is anyone among you suffering? {Then} he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? {Then} he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord..." (NASB)
Literary Genre
A. This letter/sermon reflects a knowledge of wisdom literature, both canonical (Job - Song of Songs) and inter-biblical (Ecclesiasticus about 180 B.C.). Its emphasis is practical living—faith in action (1:3 – 4).
B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:
1. loose structure (jumping from one subject to another)
2. many imperatives (54 of them)
3. diatribe (a supposed objector asking questions, 2:18; 5:13).
C. Although there are few direct quotations from the Old Testament (1:11; 2:8,11,23; 4:6), like the Book of the Revelation, there are many allusions to the Old Testament.
D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it “pearls on a string.”
E. James seems to be a combination of Old Testament literary genres: (1) sages (wisdom teachers) and (2) prophets (much like Amos or Jeremiah). He uses Old Testament truths but bathes them in Jesus’ Sermon on the Mount teachings.
B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:
1. loose structure (jumping from one subject to another)
2. many imperatives (54 of them)
3. diatribe (a supposed objector asking questions, 2:18; 5:13).
C. Although there are few direct quotations from the Old Testament (1:11; 2:8,11,23; 4:6), like the Book of the Revelation, there are many allusions to the Old Testament.
D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it “pearls on a string.”
E. James seems to be a combination of Old Testament literary genres: (1) sages (wisdom teachers) and (2) prophets (much like Amos or Jeremiah). He uses Old Testament truths but bathes them in Jesus’ Sermon on the Mount teachings.
Content
A. James uses allusions to Jesus’ words, found in the Synoptic Gospels, more than any other New Testament book (1:5, 6, 22; 2:5,8,13; 3:12,18; 4:10,12; 5:12). It is even possible that James contains some quotes from Jesus (1:27; 2:13; 3:18; 4:11 – 12,17).
B. The unity of James remains solid through and through...it simply exhorts the early believers to Christian maturity and holiness of life.
C. It is applied theology (faith without works is dead). Out of 108 verses, 54 are imperatives.
B. The unity of James remains solid through and through...it simply exhorts the early believers to Christian maturity and holiness of life.
C. It is applied theology (faith without works is dead). Out of 108 verses, 54 are imperatives.
Canonization
A. James’ inclusion was late and difficult.
1. James was not in the canonical list from Rome about 200 A.D. called “Muratorian Fragment.”
2. It was not in the canonical list from North Africa, 360 A.D., called “Cheltenham List”.
3. It was not included in the Old Latin version of the New Testament.
4. Eusebius lists it as one of the disputed books, Hist. Eccl. 2:23:24 – 24; 3:25:3.
5. It was not received in the Western Church until the 4th century and was not documented in the Eastern Church until the revision of the Peshitta translation of the 5th century.
6. It was rejected by Theodore of Mopsuetia (397 – 428 A.D.), the leader of the Antiochean school of biblical interpretation.
7. Erasmas had doubts about it, as did Martin Luther, who called it a “strawy epistle” because he felt it contradicted Romans’ and Galatians’ emphases on “justification by faith.”
B. Evidence of James’ genuineness:
1. It was alluded to in the writings of Clement of Rome (96 A.D.) and later in the 2nd century by Ignatius, Polycarp, Justin Martyr, and Irenaeus.
2. It is alluded to in the non-canonical, but popular, Christian writing called Shepherd of Hermas, written about 130 A.D.
3. It is quoted directly by Origen (185 – 245 A.D.) in his commentary on John, XIX:23.
4. In his Hist. Eccl. 2:23, Eusebius listed it among the “disputed books,” but added that it was accepted by most churches.
5. It is included in the revision of the Syriac translation of 412 A.D. (called the Peshitta).
6. Origen and John of Damascus in the East and Jerome and Augustine in the West championed this book’s inclusion in the Canon. It received official canonical status at the Councils of Hippo, 393 A.D., and Carthage, 397 A.D. and again in 419 A.D.
7. It was accepted by Chrysostom (345 – 407 A.D.) and Theodoret (393 – 457 A.D.), both leaders of the Antiochean school of biblical interpretation.
1. James was not in the canonical list from Rome about 200 A.D. called “Muratorian Fragment.”
2. It was not in the canonical list from North Africa, 360 A.D., called “Cheltenham List”.
3. It was not included in the Old Latin version of the New Testament.
4. Eusebius lists it as one of the disputed books, Hist. Eccl. 2:23:24 – 24; 3:25:3.
5. It was not received in the Western Church until the 4th century and was not documented in the Eastern Church until the revision of the Peshitta translation of the 5th century.
6. It was rejected by Theodore of Mopsuetia (397 – 428 A.D.), the leader of the Antiochean school of biblical interpretation.
7. Erasmas had doubts about it, as did Martin Luther, who called it a “strawy epistle” because he felt it contradicted Romans’ and Galatians’ emphases on “justification by faith.”
B. Evidence of James’ genuineness:
1. It was alluded to in the writings of Clement of Rome (96 A.D.) and later in the 2nd century by Ignatius, Polycarp, Justin Martyr, and Irenaeus.
2. It is alluded to in the non-canonical, but popular, Christian writing called Shepherd of Hermas, written about 130 A.D.
3. It is quoted directly by Origen (185 – 245 A.D.) in his commentary on John, XIX:23.
4. In his Hist. Eccl. 2:23, Eusebius listed it among the “disputed books,” but added that it was accepted by most churches.
5. It is included in the revision of the Syriac translation of 412 A.D. (called the Peshitta).
6. Origen and John of Damascus in the East and Jerome and Augustine in the West championed this book’s inclusion in the Canon. It received official canonical status at the Councils of Hippo, 393 A.D., and Carthage, 397 A.D. and again in 419 A.D.
7. It was accepted by Chrysostom (345 – 407 A.D.) and Theodoret (393 – 457 A.D.), both leaders of the Antiochean school of biblical interpretation.
Notes on James by Tim Headley
James 1-5
Chapter 1
1-12...Rejoice in ______.
13-18...Resist ___________.
19-27...Be swift to ____, _______, and __ God’s word
Chapter 2
1-13...Don’t be friendlier to ____ people.
14-26...Your “belief” in God is worthless if you don’t ____ Him.
Chapter 3
1-12...Control your ______, and you will be _______.
13-18...If you think that you are ____, show it in your ________.
Chapter 4
1-6...You fight because you want what you can ___, instead of wanting ___.
7-10...______ yourselves, and draw near to ___.
11-12...Don’t speak ____ of others.
13-17...Don’t _____ about your ______ success.
Chapter 5
1-6...The Lord of the “Day of Rest” will severely punish you ___________ who have not paid fair wages to your _______.
7-11...Wait _________ for the Lord’s ______.
12...__ what you say you will __.
13-20...____ always, whether _________, ____, or having ________ and ______.
Chapter 1
1-12...Rejoice in ______.
13-18...Resist ___________.
19-27...Be swift to ____, _______, and __ God’s word
Chapter 2
1-13...Don’t be friendlier to ____ people.
14-26...Your “belief” in God is worthless if you don’t ____ Him.
Chapter 3
1-12...Control your ______, and you will be _______.
13-18...If you think that you are ____, show it in your ________.
Chapter 4
1-6...You fight because you want what you can ___, instead of wanting ___.
7-10...______ yourselves, and draw near to ___.
11-12...Don’t speak ____ of others.
13-17...Don’t _____ about your ______ success.
Chapter 5
1-6...The Lord of the “Day of Rest” will severely punish you ___________ who have not paid fair wages to your _______.
7-11...Wait _________ for the Lord’s ______.
12...__ what you say you will __.
13-20...____ always, whether _________, ____, or having ________ and ______.
The Outline
I. Introduction 1:1
II. Trials and true religion 1:2-27
A. The value of trials 1:2-11
1. The proper attitude toward trials 1:2
2. The end product of trials 1:3-4
3. Help in adopting this attitude 1:5-8
4. The larger view of circumstances 1:9-11
B. The options in trials 1:12-18
1. The ultimate end of trials 1:12
2. The source of temptation 1:13-14
3. The progress of temptation 1:15
4. The goodness of God 1:16-18
C. The proper response to trials 1:19-27
1. The improper response 1:19-20
2. The essential response 1:21
3. The complete response 1:22-25
4. The external behavior 1:26-27
III. Partiality and vital faith 2:1-26
A. The problem of favoritism 2:1-13
1. The negative command 2:1
2. The present improper practice 2:2-4
3. The inconsistency of favoritism 2:5-7
4. The Christian's duty 2:8-9
5. The importance of partiality 2:10-11
6. The implication of our own judgment 2:12-13
B. The importance of vital faith 2:14-26
1. James' assertion 2:14
2. James' illustration 2:15-16
3. James' restatement of his point 2:17
4. An objection 2:18
5. James' rebuttal 2:19-23
6. James' final argument 2:24-26
IV. Speech and divine wisdom 3:1-18
A. Controlling the tongue 3:1-12
1. The negative warning 3:1
2. The reason for the warning 3:2
3. Examples of the danger 3:3-8
4. The uncontrollable nature of the tongue 3:7-8
5. The inconsistency of the tongue 3:9-12
B. Controlling the mind 3:13-18
1. The importance of humility 3:13
2. The importance of graciousness 3:14-16
3. The importance of loving peace 3:17-18
V. Conflicts and humble submission 4:1-17
A. Interpersonal and inner personal tensions 4:1-10
1. The source of conflict 4:1
2. The explanation of the conflict 4:2-3
3. The nature of the choice 4:4-5
4. The resources to choose right 4:6-10
B. Self-exaltation 4:11-12
C. Self-reliance 4:13-17
1. The self-centered person 4:13-16
2. The concluding exhortation 4:17
VI. Money and patient endurance 5:1-18
A. Warnings for the rich 5:1-6
1. The introduction of the problem 5:1
2. The corrosive effect of wealth 5:2-3
3. The misuse of wealth 5:4-6
B. The proper attitude 5:7-12
1. The exhortation to be patient 5:7-9
2. Examples of endurance 5:10-11
3. The evidence of patience 5:12
C. The proper action 5:13-18
1. The way of release 5:13
2. The prescription for help 5:14-16
3. The power of prayer 5:17-18
VII. The way back to living by faith 5:19-20
II. Trials and true religion 1:2-27
A. The value of trials 1:2-11
1. The proper attitude toward trials 1:2
2. The end product of trials 1:3-4
3. Help in adopting this attitude 1:5-8
4. The larger view of circumstances 1:9-11
B. The options in trials 1:12-18
1. The ultimate end of trials 1:12
2. The source of temptation 1:13-14
3. The progress of temptation 1:15
4. The goodness of God 1:16-18
C. The proper response to trials 1:19-27
1. The improper response 1:19-20
2. The essential response 1:21
3. The complete response 1:22-25
4. The external behavior 1:26-27
III. Partiality and vital faith 2:1-26
A. The problem of favoritism 2:1-13
1. The negative command 2:1
2. The present improper practice 2:2-4
3. The inconsistency of favoritism 2:5-7
4. The Christian's duty 2:8-9
5. The importance of partiality 2:10-11
6. The implication of our own judgment 2:12-13
B. The importance of vital faith 2:14-26
1. James' assertion 2:14
2. James' illustration 2:15-16
3. James' restatement of his point 2:17
4. An objection 2:18
5. James' rebuttal 2:19-23
6. James' final argument 2:24-26
IV. Speech and divine wisdom 3:1-18
A. Controlling the tongue 3:1-12
1. The negative warning 3:1
2. The reason for the warning 3:2
3. Examples of the danger 3:3-8
4. The uncontrollable nature of the tongue 3:7-8
5. The inconsistency of the tongue 3:9-12
B. Controlling the mind 3:13-18
1. The importance of humility 3:13
2. The importance of graciousness 3:14-16
3. The importance of loving peace 3:17-18
V. Conflicts and humble submission 4:1-17
A. Interpersonal and inner personal tensions 4:1-10
1. The source of conflict 4:1
2. The explanation of the conflict 4:2-3
3. The nature of the choice 4:4-5
4. The resources to choose right 4:6-10
B. Self-exaltation 4:11-12
C. Self-reliance 4:13-17
1. The self-centered person 4:13-16
2. The concluding exhortation 4:17
VI. Money and patient endurance 5:1-18
A. Warnings for the rich 5:1-6
1. The introduction of the problem 5:1
2. The corrosive effect of wealth 5:2-3
3. The misuse of wealth 5:4-6
B. The proper attitude 5:7-12
1. The exhortation to be patient 5:7-9
2. Examples of endurance 5:10-11
3. The evidence of patience 5:12
C. The proper action 5:13-18
1. The way of release 5:13
2. The prescription for help 5:14-16
3. The power of prayer 5:17-18
VII. The way back to living by faith 5:19-20