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Introduction
to the Epistle of James
I.
Writer
The writer called himself “James” (1:1), which was
a quite popular name among the Jews and Christians in the first century. In the
four Gospels of the New Testament, there are at least five figures named James,
including:
1) James, the son of Alphaeus (Matt. 10:3);
2) James, the father of Judas who was one of
the twelve disciples (this Judas might be the other name of Thaddaeus) (Luke
6:16; see Matt. 10:3);
3) James, the son of Mary who was one of the
women under the cross (Matt. 27:56; Mark 15:40);
4) James, the brother of the apostle John, and
the son Zebedee (Matt. 10:2);
5) James, the brother of the Lord Jesus in the
flesh (Matt. 13:55; Mark 6:3);
According to the content of this epistle, the
writer was bound to be a very renowned and influential authority figure in the
churches. Among the above-mentioned five “James”s, only James, the son of
Zebedee, and James, the physical brother of the Lord Jesus matched the
condition. And the first three ones seemed to have no direct relation with this
epistle. And the fourth James, the son of Zebedee, was martyred for the Lord
(Acts 12:2), leaving few materials. Therefore, a majority of Bible expositors
believe that the writer of this epistle was the fifth James, namely, the physical
brother of the Lord Jesus.
This James did not believe the Lord Jesus before
His crucifixion that He is the Son of God (see Mark 3:20-21, 31-35; John 7:5).
However, after the resurrection of the Lord, the Lord had especially appeared
to him (1Cor. 15:7). Then he thus became the believer of the Lord (see Acts
1:14) and was very godly and become a leading brother of the church. The
apostle Paul called him the pillar of the church (Gal. 2:9), who was of
significant influence in the church:
1)
After the apostle
Peter was delivered from the prison by the angel, he asked brothers to tell it
to James (Acts 12:17).
2)
After the repentance
of the apostle Paul, he went to
3)
He was respected by
believers, and was used by the Judaist among believers, who often commanded the
gentile believers in the New Testament to keep the Mosaic law in the name of
James (see Gal. 2:12; Acts 15:1, 5, 24).
4)
In the conference of
Jerusalem held for the purpose of discussing whether the gentiles had to be
circumcised, James was the final spokesman who put the seal of approval (Acts
15:13-21). And thus he was conspicuous in his great position and was respected
by all believers.
5)
Paul went to meet
James when he went to
6)
The writer of the
Epistle of Jude called him the brother of James (Jude1), so this James was
famous among all the churches. All knew him when the name was mentioned only.
Traditionally, this James aspired to be “a
Nazirite” after he believed the Lord and led the godly and holy life, and was
called “the just James”. When the church was persecuted by the congregation,
only James was allowed to enter into the holy temple to worship God. He paid
great attention to prayers, and often knelt in adoration of God in the temple
that his knees was become as coarse and thick as the skin of camels. According
to the records of the Jewish historian Joseph, in
II.
The Time and Location the Epistle was Written
According to the content of this epistle, the time
of writing it could be divided into two kinds of views: one is the earlier
period before
1) Reasons for the first possibility (the
earlier period before
2) Reasons for the second possibility (the
earlier period before
Most Bible
expositors agree with the view that it was an early epistle and very possibly
was the earliest book in the New Testament (i.e. is might be written earlier
than the Epistles to the Galatians). In a word, this epistle might be written
during
Concerning the
location the epistle was written, it might be the
III.
The Recipients
This epistle was
written to “the
twelve tribes which are scattered abroad” (1:1), namely, all the Jewish believers who are
scattered abroad places outside of the
Someone thinks that
it is a kind of implicit expression of “the twelve tribes which are scattered abroad”, implying all
believers in the New Testament. And it is still more reasonable of writing to
the Jewish believers because of the heavy Jewish flavor of the wording of this
epistle, e.g. “Abraham our father” (2:21), “the Lord of Sabaoth” (5:4) etc.
Nevertheless, the
spiritual and moral principles in this epistle are not restricted by time, and
are still fit for the church today. Therefore, when we read this epistle at
present, we shall still seek and receive the word of God spoken to us.
IV.
The Motivation for Writing this Epistle
James wrote this epistle for
at least two motivations:
1. For the purpose of correcting the wrong
views in the church; someone declared that they believed the Lord Jesus and yet
walked unworthily of the gospel of Christ. Their faith was only an oral
confession of the identity of Christians, but their life was of no difference from
unbelievers.
2. For the purpose of pointing out the right
belief of Christians; the true faith of Christians must be on account of the
word of God planted in man’s heart and then yield the fruit out of the new life
in their conversation. The real condition of a man’s faith can be seen from his
works.
V.
The Importance of this Book
This epistle provides true warnings to Christians,
showing that believers are faced with the same danger of paying attention to
building the spiritual castles in the air but ignoring the steadfast life.
Therefore, believers may not become what they confess to be and fall short of
the glory of God. No wonder that there is often someone in the world commenting
“many Christians utter better words, but walk worse than unbelievers”.
Therefore, this book is as a spiritual mirror that teaches us to keep a balance
between hearers of the word and doers the word, and faith and works, and
preaching and speaking, and what is spiritual and what is worldly, and reliance
on God and fulfillment of man’s responsibility, and thus enables us to become
normal Christians.
VI.
Main Structure and General Description
True faith must be
manifested in one’s life and experience. In other words, the faith without
works has little help to Christians and yet causes the judgment of God.
VII.
Special Points
This epistle has the
following conspicuous points:
1.
It is obviously
characterized by the Jewish literary color. Many examples of this book are
chosen from the Old Testament (see 2:21-23, 25; 5:11, 17). The Bible expositor
Meyer even found some descriptions corresponding with the prophecies of the
twelve tribes: 1) Asher had the earthly riches (1:9-11; Gen. 49:20); 2)
Issachar was a tributary servant (1:12; Gen. 49:14-15); 3) Reuben was the
firstborn (1:18; Gen. 49:3); 4) Levi was relevant to the worship of God
(1:26-27; Gen. 49:7); 5) Naphtali brought peace to men (3:18; Gen. 49:21); 6)
Simeon and Gad related to struggles and wars (4:1-2; Gen. 49:5-6, 19); 7) “Dan”
waited for the coming of salvation (5:7; Gen. 49:18); 8) Joseph was blessed by
prayers (5:13-18; Gen. 49:22-26); 9) Benjamin shared life with men (5:20; Gen.
49:27);
2.
This epistle refers
to fewer theories but more practices. Theological doctrines are seldom
mentioned in this book, and the practical problems in Christians’ life are much
emphasized. For instance: 1) joy in tribulations (1:2-4); 2) hearing the word
is for the purpose of doing the word (1:19-25); 3) the real expression of
godliness (1:26-27); 4) do not hold the faith with partiality (2:1-7); 5) If
man wants to keep the whole law, he shall love his neighbor as himself
(2:8-13); 6) true faith must produce works (2:14-26); 7) a perfect man does not
stumble in word (3:1-12); 8) true wisdom must yield good fruit (3:13-18); 9)
one who really loves God must not love the world (4:1-10); 10) he who really
knows good and evil must do good (4:11-17); 11) he who really keeps the truth
must not love money, and is able to bear in tribulations, and does not swear
and pays attentions to prayers and turns sinners from the error of his way
(5:1-20).
3.
There are many
topics in this epistle though there are merely five chapters. In the short five
chapters, one after another, there are altogether more than twenty topics.
4.
A lot of verses in
this epistle are in an imperative manner. Nearly sixty verses are used in the
imperative among the total one hundred and eight verses in this epistle. About
a half of the whole book on average are in the imperative.
5.
The polished and
fluent Greek literary style keeps up with the Epistle to the Hebrews.
6.
It is full of
parables. Just like the preaching of the Lord Jesus, who often explains some
profound truth with easy and practical parable, for example: 1) the parable of
waves on the sea to illustrate faith (1:6); 2) the parable of flower and grass
to refer to the worldly empty glory (1:10-11); 3) the parable of seed and
mirror to indicate the word of God (1:21-23); the parable of body and soul to
refer to the relation of works with faith (2:26); 5) the parable of the bits in horses' mouths, the rudder of the ship and fire to show
the influence of the tongue to men (3:3-6); 6) the parable of the spring and
the fruit of the tree to explain the importance of sincerity (3:9-12); 7) the
parable of vapor to relate to man’s life (4:14); 8) the parable of corrosion to show the result of improper usage of
money (5:3); 9) the parable of the farmers who wait for the precious fruit to
encourage believers to wait patiently (5:7) etc.
7.
There are also many
contrasts in this epistle, at least twelve pairs as below: 1) trial and
temptation (1:2-18); 2) hearers of the word and doers of the word (1:19-25); 3)
godliness and vanity (1:26-27); 4) partiality and loving neighbor as oneself
(2:1-13); 5) faith and works (2:14-26); 6) blessing and curse (3:1-12); 7) true
wisdom and false wisdom (3:13-18); 8) the pursuit of God and the pursuit of the
world (4:1-10); 9) self-reliance and reliance on God (4:11-17); 10) the
unrighteous rich man and the Lord of Sabaoth (5:1-6); 11) the present patience
and the coming end (5:7-11); 12) swearing and prayer (5:12-18).
VIII.
Its Relations with Other Books in the Scriptures
There are at least three books that have close
relation with this book, namely, the Book of Proverbs in the Old Testament, and
the Gospel of Matthew and the Epistle to the Galatians in the New Testament.
1. According to the writing form of this
epistle, it is like a collection of mottoes, in which there are many proverbs
and precise verses in a concise form. The content is similar to that of the
Book of Proverbs in the Old Testament, both of which emphasize wisdom and the
necessary expressions of one who fears God. Therefore, it can be regarded as
the Book of Proverbs in the New Testament.
2. According to the content of this epistle, it
seems to be of many quotations of “the Sermon on the Mount” of the Lord Jesus.
Therefore, there are many similarities between this epistle and the Gospel of
Matthew. For instance, 1) joy in various trials (1:2; Matt.5:10-12); 2)
patience unto perfection (1:4; Matt.5:48); 3) ask, and it will be given (1:5;
Matt.7:7-8); 4) do not be angry (1:20; Matt.5:22); 5) be merciful (1:27; 2:13;
Matt.5:7); 6) be without partiality (2:1-8; Matt.5:43-47); 7) match one’s words
with deeds (2:14-26; Matt.7:21-23); 8) the condition of fruit is decided by
that of the tree (3:12; Matt.7:15-20); 9) make peace (3:17-18; Matt.5:9); 10)
prayers shall be granted (4:2-3; Matt.5:15-18; Matt. 7:7-11); 11) Do not speak
evil of or judge one another (4:11-12; Matt.7:1-5); 12) do not confide in money
(5:1-6; Matt.6:19-21); 13) do not swear (5:12; Matt.5:33-37);
3. According to the emphasis of this epistle,
namely, “man is justified by works”, it is complementary to the view that “man
is justified by faith” in the Epistle to the Galatians. The former emphasizes
the works after one is saved, and the latter emphasizes the faith before one is
saved. The two books present different points of view, and yet are not
contradictory. One mentions that the true faith will definitely yield works,
and the other indicates that the works without faith cannot make one saved.
IX.
Key Verses
“But
be doers of the word, and not hearers only, deceiving yourselves” (1:22).
“For
as the body without the spirit is dead, so faith without works is dead also” (2:26).
“Who
is wise and understanding among you? Let him show by good conduct that his
works are done in the meekness of wisdom” (3:13).
“Therefore,
to him who knows to do good and does not do it, to him it is sin” (4:17).
“And
the prayer of faith will save the sick, and the Lord will raise him up …The effective, fervent prayer of a righteous man avails
much” (5:15-16).
X.
Key Words
“Trial, try, temptation” (1: 2, 3, 12, 13, 14);
“Wisdom” (1:5; 3:13, 17);
“Doers of word, have works, good conduct” (1:22, 23, 25; 2:14, 17, 18, 20, 21, 22, 24,
25, 26; 3:13; 4:17);
“Faith” (2:1, 5, 14, 17, 18, 18, 20, 21, 22, 23,
24, 26; 5:15);
XI. Outlines of the Book
Theme: the True Faith.
A. Introduction and greeting (1:1);
B. The various necessary manifestations of the
true faith (1:2-5:20):
1. Faith and the attitude towards trials and
temptations (1:2-18);
2. Faith and the attitude towards God’s word
(1:19-25);
3. Faith and the attitude towards others
(1:26-2:13);
4. Faith and works (2:14-26);
5. Faith and words (3:1-12);
6. Faith and lusts(3:13-4:10);
7. Faith and self-reliance (4:11-5:6);
8. Faith and various circumstances (5:7-20);
a. Be patient in tribulations (5:7-11);
b. Do not defend oneself in when one is
unjustly treated (5:12);
c. Make intercessions for one another in
sickness (5:13-18);
d. Make one who wanders from the truth turn
from the error (5:19-20);
──
Caleb Huang《Christian Digest Bible
Commentary Series》
Translated by Mary Zhou