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JAMES, LETTER OF

A NT epistle, often ascribed to James, Jesus’ younger brother, leader of the church in Jerusalem (Acts 12:17; 15:13-21; 21:18; Gal. 1:19; 2:9, 12). Other men named James in the Gospels have also been proposed as the author. Following Jerome, the Roman Catholic tradition identifies the author as James, the son of Alphaeus (Mark 3:18; Acts 1:13). Also, it has been suggested that the letter is pseudonymous. It is argued that James, the son of a Galilean artisan whose native tongue was Aramaic, could not have written this letter with its elegant Greek and conscious literary style modeled on the LXX.

Evidence for James the Lord’s brother being the author is strong, indicating that the letter is probably not a pseudonymous work relying on his authority. Galilee was not a literary backwater, and the possibility of Jesus’ disciples being literate and influenced by Hellenistic ideas is now considered more possible. James’ use of a professional secretary in the production of the letter may also explain the Greek style. James ministered to the circumcised (Gal. 2:9), and the letter seems to be addressed to a Jewish-Christian audience. This is indicated by frequent quotation and allusion to the OT and Jewish tradition, the monotheistic confession that “God is one” (Jas. 2:19), and the “assembly” in 2:2 being literally “synagogue.” Also, there is little evidence of a developed or self-consciously Christian theology. These features suggest an author writing at an early date in a Jewish context such as the Jerusalem church.

According to Josephus, James was stoned to death by order of the Jewish high priest Ananus II in 62 c.e. (Ant. 20.197-203), while according to Eusebius he was killed just before Vespasian invaded Jerusalem in 67 (HE 2.23.18). On the basis of the conclusion that the author is James the brother of Jesus, the letter must be dated before these events, perhaps in the 50s. The letter’s content reflects a disintegration in the social fabric of the region addressed, reminiscent of Jerusalem and Judea in the years preceding the war with Rome (66-73). Violence, anger, and killing are a key concern of the letter (1:19-21; 3:13–4:3). The only internal evidence for place of writing is the reference to earlier and latter rains (5:7), which are characteristic of the weather along the eastern coast of the Mediterranean Sea which affected Jerusalem.

The audience is poor and oppressed. Members are dragged into court by the rich (2:6) and taken advantage of by wealthy landowners (5:4-6). The audience is addressed as “the twelve tribes in the Dispersion” (1:1), a title which designates the church as the regathered and new Israel (cf. Matt. 19:28; Rev. 7:4-8). In the NT the Dispersion is a metaphor for Christians living outside their heavenly home, i.e., on earth (1 Pet. 1:1). According to Luke, after the death of Stephen in Jerusalem, the Jewish Christians (Hellenists) there were scattered (diaspeírō) and traveled as far as Phoenicia, Cyprus, and Antioch (Acts 11:19). James may be addressing these dispersed members of his church who once lived in Jerusalem.

Outwardly the Epistle resembles a letter, beginning with the standard salutation and greeting (1:1). However, it lacks personal reminiscences, reference to specific problems, and a closing. It is not a personal letter like those of Paul, but a more general or catholic letter meant to address more than one church. More specifically James is protreptic literature, trying to persuade an audience to live a life of virtue. It has also been classified as parenesis (moral instruction) and diatribe (dialogue and question and answer in pursuit of truth). The central portions of James are composed according to the Greco-Roman pattern of elaboration for the complete argument (2:1-13, 14-26; 3:1-12). Parenetic materials and diatribal features are incorporated into this pattern.

The letter relies heavily upon the OT, the wisdom tradition, and the Jesus tradition. James alludes to the OT (1:10; 3:9; 5:4), quotes it (2:8, 11, 23; 4:6), and uses it for examples (2:21, 25; 5:10-11, 17-18). Wisdom is a religious stance and worldview characteristic of godly people looking for understanding and insight for living, often relying on parenesis (e.g., Proverbs, Job). Although James does not quote Jesus, he does base many of his teachings on what Jesus said as transmitted in the oral tradition (2:5; cf. Matt. 5:3, 5; 5:12; cf. Matt. 5:33-37).

Theological Emphases

Wisdom

James identifies two types of wisdom: heavenly and earthly. Heavenly wisdom is nonviolent, whereas earthly wisdom is violent (3:13-18). Heavenly wisdom is a gift of God (1:5; cf. v. 17). Temptation to evil is not from God, but has its source in the human heart (1:12-16), with Satan having some role in temptation as well (4:7). Life is frail and contingent (1:9-11; 4:13-16). The righteous suffer in this world through social and economic disadvantage. They are rejected and despised by the world, and oppressed by the ungodly who have power. The righteous sufferers look to God for vindication and exaltation (5:10-11). The rich are not pious (1:9-11; 2:1-7; 5:1-6), but rather the poor (2:5), especially the widows and orphans (1:26-27) and landless laborers (5:1-6). They have God’s ear (5:4), receive God’s grace (4:6), and are heirs of the kingdom as part of eschatological reversal (2:5; 5:10-11). James does not espouse poverty for its own sake, but does say that the world’s verdict that the poor are worthless is not God’s verdict. The rich are to help the needy (1:22-27), not just spout pious platitudes (2:14-17).

Law, Faith, and Works

James teaches that profession of faith is borne out in works (1:19-26; 2:1-13). Both the “perfect law, the law of liberty” in 1:25 and the “royal law” in 2:8 refer to the law to love one’s neighbor (Lev. 19:18). Love of others is the basis for action (2:12) and is especially to be demonstrated in meeting the needs of the poor (1:27; 2:15-16).

Perfection

Perfection is not being free from defects. Rather, it comes from the OT understanding of perfection as obedience to the divine commands. Perfection in the faith is not mere assent to creeds (2:19) or profession of sentiment (2:15-16). Rather, faith is perfected by works (2:22) and enduring suffering (1:3-4). Keeping the perfect law is done with deeds of kindness (1:25) and loving one’s neighbor (2:8-10). Bridling the tongue is central to being a perfect person (1:26; 3:2). The opposite of being perfect is being double-minded, sinful, and disordered (1:8; 3:16; 4:8).

Eschatology

James affirms the imminent coming of Jesus as Judge (5:7-9). There will be reward to those who endure temptation (1:12), persevere in the perfect law (1:25), and use the tongue properly and show mercy to others (2:12-13). There will be judgment for those who do not use the tongue properly and do not do good works (2:12-13; 4:11-12). Judgment also falls upon teachers who misuse their position (3:1), the rich who neglect the needs of the poor (5:1-6), and those whose word cannot be trusted (5:12).

As part of the wisdom tradition with its concern for practical living, James contains much ethical material including instruction on control of speech (1:26; 3:1-12; 4:11-12; 5:9); the relationship between rich and poor (2:1-13; 5:1-6); the poor as the focus of good deeds (1:27; 2:15-16); and love, mercy, and humility as characterizing relationships with others (2:8; 3:13-18).

Bibliography. J. B. Adamson, James, The Man and His Message (Grand Rapids, 1989); A. Chester, “James,” in The Theology of the Letters of James, Peter, and Jude, ed. A. Chester and R. Martin (Cambridge, 1994); L. T. Johnson, The Letter of James. AB 37A (New York, 1995); R. P. Martin, James. WBC 48 (Waco, 1988); E. Tamez, The Scandalous Message of James (New York, 1990); D. F. Watson, “James 2 in Light of Greco-Roman Schemes of Argumentation,” NTS 39 (1993): 94-121; “The Rhetoric of James 3:1-12 and a Classical Pattern of Argumentation,” NovT 35 (1993): 48-64.

Duane F. Watson

Prayer Tents Bible References - Prayer Tents

JAMES, LETTER OF

Eerdmans Dictionary of the Bible (2000)