James — Introduction & Outline

In the New Testament there are four men named James who enter the discussion about the authorship of this epistle. First, there is James, the father of Judas (not Iscariot), mentioned twice (Luke 6:16; Acts 1:13). He is usually eliminated because he is unknown apart from these references. Second is James, the son of Alphaeus (Matt. 10:3; Mark 3:18; 15:40; Luke 6:15; Acts 1:13) who does not appear to be the authoritative figure behind the epistle since he is only named when the apostles are listed. Third is James, the son of Zebedee and the brother of John (Matt. 4:21; 10:2; 17:1; Mark 3:17; 10:35; 13:3; Luke 9:24; Acts 1:13). Though he was one of Jesus' inner circle of three, he was martyred too early (about A.D. 44) to be a likely candidate. The fourth choice is best. This is James, the Lord's brother (Matt. 13:55; Mark 6:3; Gal. 1:19), who was a leader in the church at Jerusalem (Acts 12:17; 15:13-21; 21:18; Gal. 2:9,12). Support for this view is abundant. Tradition favors the Lord's brother as does the evidence of Scripture. Many have noticed the similarities between the language of the epistle and James' speech in Acts 15:23-29. The author also shows familiarity with the sayings of Jesus which are not quoted but appear as part of the author's consciousness. Moreover, James had the unquestionable authority and reputation among the early church (Cf. Jude 1). Objectors claim the Greek of the epistle is too polished for a Galilean such as he, but there is no reason why James could not have learned and become proficient in this universal language. The external and internal evidence thus favors James decisively.

James was martyred about A.D. 62, so the epistle was written before this event. Furthermore, it was probably written before the Jerusalem Council in A.D. 49 because there is no hint of the controversy over Gentiles and circumcision. This would set the date at about A.D. 44-48 making this the earliest epistle. Other support for the early date comes from the lack of distinctive Christian phraseology and theology, the mention of a "synagogue" as the assembly place for Christians (2:2), the slight line between Judaism and Christianity, the lack of mention of Gentiles, and the allusions to Christ's teachings instead of quotes which may indicate it was written before the Gospels. Jerusalem seems to be the fixed residence of James, the Lord's brother (Acts 15:2ff.; Gal. 2:1,9), and is thus the most likely place of writing.

James addresses "the twelve tribes which are scattered abroad" (1:1). This is better understood as a reference to early Jewish Christians and not as a metaphor for the church in general. Jewish Christians were scattered early from Jerusalem because of persecution (Acts 8:1). The epistle is full of Jewish symbolism and flavor. There is the reference to their meeting place as a "synagogue" (2:2), the significant argument from monotheism (2:19), the reference to Abraham as "our father" (2:21), much mention of the law, the use of a Hebrew title "Lord of Sabaoth" (5:4), and the mention of Jewish oaths (5:12). The epistle was designed as an encyclical letter to the Hebrew Christians scattered outside of Jerusalem. It cannot be proved whether these lived in the eastern regions as some conjecture.

James was prompted to write upon his discovery of many unsatisfactory conditions in the Jewish-Christian congregations scattered around Palestine. They were undergoing various trials (1:2), many of which were social injustices due to their displacement (1:9-10; 2:6-7; 5:4). The readers were not bearing up under these trials, but demonstrated lack of faith. They were discriminating against poorer Christians (2:1-4), neglecting good works (2:14-16), misusing the tongue (3:1-18), fighting (4:1-3), given to worldliness (4:4) and boasting in materialism (4:13- 5:6). As a leader of the church, James had a great pastoral concern for these Christians and wrote this letter to call them to a life of faith in trials.

The epistle has a very practical purpose. James wrote to encourage and exhort these Christians to a life of maturity through faith and endurance in trials. Their professed faith was not visibly operative in their lives. James shows how a life of faith should be manifested in many different areas of life. He begins with faith in trials (1:2-12), continues with faith in temptations (1:13-18), faith in response to the Word (1:21-27), faith in the midst of discrimination (2:1-13), faith displayed in works (2:14-26), faith in self-control and use of the tongue (3:1-18), faith in relation to the world (4:1-5:12) and faith in prayer (5:13-18). James show how faith in these various areas of life is true religion and the righteousness required by God.

The introduction (1:1-20) indicates that the author is well known to his readers who are scattered away from their homes and into strange lands (1:1). This dispersion would create obvious financial and social disadvantages and problems for the readers. James begins his instruction by presenting the theme for his letter which is the believer's response to these tests of faith (1:2-20). He first discusses their attitudes toward trials (1:2-12). The proper attitude (1:2- 4) should be one of joy which produces patience and results in maturity for the Christian. The believer also has recourse to prayer for wisdom in trials, but this prayer must reflect faith (1:5-8). James realizes there are different perspectives in trials often determined by one's economic and social status (1:9-12). Riches are no reason to exult in trials. Only the one who perseveres in faith will be rewarded (1:12).

Trials occur when circumstances force a person to make a decision between serving self or obeying God. James has argued that God allows these trials to help believers mature. But when these circumstances include temptations to evil, a person could conclude that God has sent these, too. Thus James answers this misconception with a discussion of the believer's attitude toward temptations (1:13-18). He declares that God is not the source of temptation; they come from lusts within.

At the end of this introductory section James sets forth the theme of the epistle (1:19- 20). The believer's response to trials should evidence the behavior of faith which is obedience, self-control and humility that does not easily anger (1:19). This response of faith produces the righteousness of God (1:20). The thematic verse 19 also serves as a key to the outline of the epistle: Obedience to the Word (1:21-2:26), self-control evidenced through use of the tongue (3:1-18) and humility in response to conflicts with the world (4:1-5:6).

James begins addressing the specific areas of trials with a discussion of the believer's response in hearing the Word of God (1:21-2:26). The believer should respond with obedience (1:21-27). This means there must be an attitude of receptivity which goes beyond mere hearing to actual doing. James offers some tests to measure true obedience: the control of the tongue, the visitation of needy orphans and widows and moral separation from the world (1:26-27).

He further applies this teaching to an area of weakness with his readers. He uses the example of their practice of partiality to illustrate disobedience to God's law (2:1-13). He first rebukes them for showing favoritism in public meetings to those who are rich (2:1-4). The result of such partiality was that it displayed inconsistency with God's treatment of the poor and the wealthys' treatment of the readers (2:5-7). God has honored the poor by making them rich in faith, whereas the wealthy have dishonored the readers through oppression. Moreover, favoritism violates the law of love, the essence of God's law, and makes them guilty as lawbreakers (2:8-11). The author's appeal is for them to demonstrate their faith by living according to the law of love (2:12-13).

If one is living according to love instead of mere intellectual assent to the creeds of the faith, then faith and obedience will be demonstrated through works (2:14-26). James declares that this kind of creedal faith is useless and dead without works (2:14-17). The relationship of faith to works is then worked out in an imaginary dialogue with an objector (2:18- 25). The objector asserts that faith and works have no inherent relationship (2:18-19). The demons have a faith which causes them to tremble, but do nothing more (2:19). To this James responds with a vigorous refutation (2:20-25). He argues that the essentiality of works to faith is illustrated in Abraham's obedience to God (2:21-24). Abraham's offer of Isaac "justified," or proved to be true, his faith proclaimed in Genesis 15:6. Rahab is offered as a similar example (2:25). Jame's conclusion is that faith without works is as useless as a body without the animating spirit (2:26). This argument concludes the section demonstrating faith and obedience as the proper response to the Word of God.

Another way that faith can be demonstrated in the believer's life is by self-control in the area of the tongue (3:1-18). James expounds the difficulty in controlling the use of the tongue (3:1-12). It is a problem, especially for those who are teachers (3:1-2). Thus potential teachers must take this into consideration since they face a stricter judgment (3:1). James then illustrates the importance of the tongue with comparisons to familiar things under the control of a small unit (3:3-6). His conclusion that the tongue is naturally uncontrollable (3:7-8) implies the necessity of divine help. The undesirability of an uncontrolled tongue is demonstrated by its inconsistency with a Christian's profession (3:9-12). The solution to control of the tongue hinted at in 3:7-8 is divulged in the paragraph about different kinds of wisdom available in use of the tongue (3:13-18). The wrong kind of wisdom comes from evil sources and produces envy, self- seeking, boasting, lying, and confusion (3:14-16). The desirable wisdom comes from above and results in fruits of righteousness (3:17-18).

The discussion of the believer's control of the tongue shows the necessity of divine assistance. James has already shown that this divine help comes in the form of wisdom (1:5; 3:17) obtained through the prayer of faith (1:6-8). Therefore, the way to handle trials of self- control and the tongue is by faith. This will produce the righteousness which pleases God (3:17- 18).

James now discusses a third major area of trials in the believer's response to conflicts with the world (4:1-5:6). He begins by identifying the cause of these conflicts as worldliness (4:1-5). The worldly attitude of the readers is seen in their quarrels with one another which are motivated by their selfish desires (4:1-3). James rebukes such an attitude as worldy and antagonistic toward God (4:4-5). The cure for this attitude of worldly contention is humility (4:6-5:6). Humility should be demonstrated first by submission to God (4:6-10). It can also be displayed by a non-judgmental stance when speaking of others (4:11-12). Another area for humility to be expressed is in making plans for the future (4:13-17). All plans should be submitted to God because man is limited by finite knowledge and brevity of life. Finally, humility needs to be displayed by the rich, because riches are uncertain and judgment for their indulgent and oppressive lifestyles is imminent (5:1-6).

James has shown that conflict with the world can be resolved by an attitude of humility. Humility is an expression of faith in that it submits to God and trusts Him to provide grace and exaltation for the believer (4:6,10).

Jame's conclusion (5:7-20) is as long as his introduction. The first half is an encouragement to be patient in trials in hope of the Lord's return (5:7-12). By way of exhortation he assures them their faith and patience will be rewarded (5:7-8). Moreover, they should not grow impatient and resort to disputing among themselves (5:9). As examples, James holds up the patient suffering of the prophets and Job (5:10-11). In view of the return of the Judge, all dealings should be in accord with sincerity and truthfulness (5:12). James has again appealed for a response of faith in trials expressed now by an exhortation to patience in hope of the Lord's return.

The ultimate and most practical expression of faith in trials is the believer's resource of prayer (5:13-18). James closes his letter with an appeal for prayer in various circumstances. It should be used in emotional extremes (5:13) and in helping the sick (5:14-16a). The example of Elijah shows that earnest prayer produces concrete results (5:16b-18). The implication of the final admonition is that prayer must be the resource used to restore those who wander from the truth into sin (5:19-20). As emphasized in the introduction, prayer should be the Christian's first resort when facing trials (1:5). It is by its very nature an exercise of faith.

The epistle of James is designed to encourage such faith in the midst of trying circumstances. The problems of the readers can be resolved only as they, in faith, obey the Word of God, demonstrate self-control by appropriating God's wisdom and humble themselves during conflicts with the world. This will cause them to grow in maturity and to live the kind of righteous lives that God desires.

1. The Introduction 1:1-20

   1. The greeting 1:1
   1. The writer 1:1a
   2. The readers 1:1b
   2. The theme: The believer's response to tests of faith 1:2-20

      1. The believer's attitude towards trials 1:2-12

         1. The proper attitude towards trials 1:2-4

            1. The attitude of joy 1:2
            2. The reason of patience 1:3
            3. The outcome of maturity 1:4
         2. The resource of wisdom in trials 1:5-8

            1. The importance of asking for wisdom 1:5
            2. The condition of asking in faith 1:6-8
         3. The perspective of those in trials 1:9-12

            1. The contrast of the lowly and the rich 1:9-10a
            2. The fate of the rich man 1:10b-11
            3. The reward of the man who endures trials 1:12
      2. The believer's attitude towards temptations 1:13-18

         1. The source of temptations 1:13-15
         1. Temptations do not come from God. 1:13
         2. Temptations come from our lusts. 1:14-15
         2. The warning not to be deceived 1:16
         3. God as the source of all good 1:17-18
      3. The believer's response to trials 1:19-20

         1. The recommended response to trials 1:19
         2. The reason for this response 1:20
2. The Response of the Believer in Hearing the Word of God 1:21-2:26

   1. The response of obedience to the Word of God 1:21-27

      1. The attitude in reception of the Word 1:21
      2. The activity in response to the Word 1:22-27

         1. The exhortation to obey the Word 1:22
         2. The contrasting responses to the Word 1:23-25
         1. The forgetful hearer 1:23-24
         2. The diligent doer 1:25
         3. The test of true obedience to the Word 1:26-27
   2. The example of disobedience in showing partiality 2:1-13

      1. The rebuke for showing partiality 2:1-4

         1. The prohibition against partiality 2:1
         2. The illustration of partiality 2:2-3
         3. The question condemning partiality 2:4
      2. The result of showing partiality 2:5-11

         1. The inconsistency with reality 2:5-7
         1. God's treatment of the poor 2:5-6a
         2. The wealthys' treatment of the readers 2:6b-7
         2. The breaking of the law of love 2:8-11
         1. The guilt of breaking the law of love 2:8-9
         2. The consequence of breaking all the law 2:10-11
      3. The appeal to live according to the law of liberty 2:12-13
   3. The evidence of obedience through works 2:14-26

      1. The uselessness of faith without works 2:14-17

         1. The question concerning its uselessness 2:14
         2. The illustration of its uselessness 2:15-16
         3. The application of the illustration 2:17
      2. The relationship of faith and works 2:18-25

         1. The assertion of the objector 2:18-19
         2. The refutation by James 2:20-25
         1. The challenge to the objector 2:20
         2. The argument from Abraham's experience 2:21-24
         3. The argument from Rahab's experience 2:25
      3. The conclusion about the union of faith and works 2:26
3. The Response of the Believer in the Use of the Tongue 3:1-18

   1. The difficulty of control in use of the tongue 3:1-12

      1. The problem of controlling the tongue 3:1-2

         1. The caution about becoming teachers 3:1
         2. The proof from our fallibility 3:2
      2. The importance of controlling the tongue 3:3-6

         1. The illustrations of control 3:3-4
         2. The damage from an uncontrolled tongue 3:5-6
      3. The impossibility of controlling the tongue 3:7-8
      4. The inconsistency of an uncontrolled tongue 3:9-12

         1. The inconsistency stated 3:9-10a
         2. The inconsistency rebuked 3:10b
         3. The inconsistency illustrated 3:11-12
   2. The wisdom available in use of the tongue 3:13-18

      1. The marks of a wise man 3:13
      2. The wrong kind of wisdom 3:14-16

         1. The manifestation of this wisdom 3:14
         2. The character of this wisdom 3:15
         3. The outcome of this wisdom 3:16
      3. The right kind of wisdom 3:17-18

         1. The character of this wisdom 3:17
         2. The outcome of this wisdom 3:18
4. The Response of the Believer in Conflicts with the World 4:1-5:6

   1. The cause of conflict in worldliness 4:1-5

      1. The description of the conflict 4:1-3
      1. The questions revealing the conflict 4:1
      2. The reasons for the conflict 4:2-3
      2. The rebuke of worldliness 4:4-5
      1. The adulterous nature of worldliness 4:4
      2. The attitude of the Spirit toward worldliness 4:5
   2. The cure for conflict through humility 4:6-5:6

      1. Humility in submission to God 4:6-10

         1. The principle of God's grace in humility 4:6
         2. The basic attitude of humility 4:7
         3. The elements involved in this attitude 4:8-10
      2. Humility in speaking of others 4:11-12
      3. Humility in planning for the future 4:13-17

         1. The rebuke of the presumptuous attitude 4:13-14
         2. The suggestion of the correct attitude 4:15
         3. The sinfulness of the presumptuous attitude 4:16-17
      4. Humility in possession of wealth 5:1-6

         1. The announcement of coming judgment 5:1
         2. The description of the coming judgment 5:2-3
         3. The reasons for the coming judgment 5:4-6
5. The Conclusion 5:7-20

   1. The believer's hopeful patience in tests of faith 5:7-12

      1. The exhortation to patience in hope 5:7-8
      2. The warning against wrong behavior in view of this hope 5:9
      3. The examples of hopeful patience in testing 5:10-11
      4. The appeal for sincerity in view of this hope 5:12
   2. The believer's resource of prayer in tests of faith 5:13-18

      1. The resource of prayer in emotional extremes 5:13
      2. The resource of prayer in sickness 5:14-16a
      3. The resource of prayer in working results 5:16b-18
      4. The resource of prayer in restoring an erring one 5:19-20