James

True Faith Works

Many lives have been profoundly changed through an encounter with the biblical doctrine of justification by faith, usually explained in one of Paul’s letters. As crucial as this important truth is to the Christian faith, James calls our attention to another important dimension of the faith: the good works that flow out of genuine faith. Saving faith will eventually result in a life changed in tangible ways, such as how we spend money, what we say about other people, and how we face trials.

fig0924

Who Wrote James?

The author identifies himself as “James, a servant of God and of the Lord Jesus Christ” (1:1). There are four men named James mentioned in the New Testament. James the apostle, the brother of John and son of Zebedee (Mark 1:19; 5:37; 9:2; 10:35), was put to death by Herod Agrippa I in about AD 44 (Acts 12:2). The early date of his martyrdom argues against identifying him as the author. Then there is James, the son of Alphaeus and one of the twelve (Mark 3:18), and James, the father of Judas (Luke 6:16; Acts 1:13), both considered too obscure to have written the letter. Early church tradition strongly suggests the letter was written by James, the half-brother of Jesus and leader in the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 1:14; 12:17; 15:13–21; 21:18; 1 Cor. 9:5; 15:7; Gal. 1:19; 2:9). He became a believer after the resurrection of Jesus and was visited individually by the risen Lord (1 Cor. 15:7). The historian Josephus tells us James was stoned to death for his commitment to Christ in AD 62 (Josephus, Ant. 20.9.1).

Who Is James’s Audience?

The letter is addressed to the “twelve tribes scattered among the nations” (1:1). Most likely this refers to Jewish Christians living outside Palestine but still in an agricultural setting (5:1–7). Some (or most) of these Christians may have come from the church in Jerusalem that was scattered after the persecution associated with Stephen’s death (Acts 8:1; 11:19).

The letter must have been written prior to James’s death in AD 62, and many scholars believe it to have been written in the late 40s AD, prior to the Jerusalem Council in AD 49, and before Paul’s letters had circulated widely. If this is the case, James is the earliest New Testament letter.

What Is at the Heart of James?

James offers practical advice for living out the Christian faith in everyday life. He is extremely concerned with three key themes: trials and temptations, wisdom (especially as it relates to our speech), and riches and poverty.*

What Makes James Interesting and Unique?

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Ancient mirrors.

What Is the Message of James?

Greetings (1:1)

James identifies himself not as an apostle but as a “servant” (or slave) of God and of the Lord Jesus Christ. He sends greetings to the “twelve tribes scattered among the nations.”

PARALLELS BETWEEN JAMES
AND JESUS’S SERMON ON THE MOUNT
James Matthew
1:2 5:11–12

1:4

5:48

1:5

7:7

1:17

7:11

1:20

5:22

1:22

7:24

1:23

7:26

2:5

5:3, 5

2:10

5:19

2:11

5:21–22

2:13

5:7

2:15

6:24

3:12

7:16

3:18

5:9

4:2

7:7

4:3

7:7–8

4:4

6:24

4:11–12

7:1

4:13–14

6:34

5:2

6:19–20

5:9

5:22; 7:1

5:10

5:11–12

5:12

5:34–37

Three Key Themes (1:2–11)

Encountering trials (1:2–4)

James urges his readers to “consider it pure joy” when they encounter various kinds of trials, perhaps especially economic and social difficulties (1:2). They can respond with joy or deep contentment (versus an emotional happiness) because they know God is using the trials to produce endurance and, over time, to make them mature and complete (1:3–4).

Wisdom (1:5–8)

If we need wisdom (perhaps to handle various trials), we should ask God, trusting in his kind and generous character, and he will give us wisdom (1:5). If we doubt, however, we can be compared to a storm-tossed wave of the sea (1:6). Such an unstable, “double-minded” (lit. “double-souled”) person shouldn’t expect to receive anything from the Lord (1:7–8). The key to godly wisdom has always been a healthy fear of or trust in the Lord (cf. Prov. 9:10).

Riches and poverty (1:9–11)

Believers who find themselves in humble or humiliating financial circumstances can always put their confidence in their high standing with the Lord (1:9). The wealthy believer should remember the fleeting nature of his wealth and put his confidence in his relationship with God (1:10–11).

Three Themes Repeated (1:12–27)

Trials and temptations (1:12–18)

The Greek word for “trial” (peirasmos) can also mean “temptation.” Those who persevere under trials will be blessed by God with the promised “crown of life,” which is eternal life (1:12). Although God allows trials, he cannot be tempted by evil and doesn’t tempt anyone (1:13). When put under pressure by trials, some people persevere in faith, while others turn to sinful solutions in an attempt to cope. But sinful remedies never make things better; they make things only worse as desire leads to sin, which in turn results in spiritual death (1:14–15). Ultimately, people are accountable for how they respond in trying times. In any case, we can’t blame God, who consistently gives good and perfect gifts to his children (1:16–18).

Wisdom in our speech (1:19–26)

Wisdom leads believers to be “quick to listen, slow to speak and slow to become angry” (1:19). Human anger doesn’t produce the kind of life God desires (1:20). A righteous life comes about as people take in the saving gospel (“the word planted in you”) and rid their lives of moral filth and evil (1:21). Being “quick to listen” involves more than physical hearing; it also includes obedience to the “perfect law that gives freedom,” that is, the gospel (1:22–25). Being “slow to speak” involves keeping a “tight rein on [one’s] tongue” and demonstrates the validity of a person’s religion (1:26).

The proper use of possessions (1:27)

Along with keeping ourselves morally pure, believers should use their possessions to take care of the needy (e.g., orphans and widows). The Bible connects two important realities that are often separated: paying close attention to our own spiritual formation and meeting people’s basic needs.

fig0929

Statue of a Roman woman.

Three Themes Explained (2:1–5:18)

Riches and poverty (2:1–26)

James condemns the favoritism some believers are showing toward the rich while discriminating against the poor (2:1–4). He condemns favoritism because many who are rich in faith and who love the Lord come from the lower classes (2:5). These believers should not be despised or defrauded by the wealthy, the very ones who overpower them in court and slander the name of Christ (2:6–7). In addition, the law condemns favoritism, and those who show favoritism are actually lawbreakers (2:8–11). Believers should speak and act as those who will be judged by “the law that gives freedom” (i.e., the Old Testament as filtered through the teachings of Jesus and the apostles). Those who show mercy to the poor will be shown mercy at the judgment, for “mercy triumphs over judgment” (2:12–13). How should one show mercy to the poor? By giving generously to meet their needs, as James explains in 2:14–26. He condemns a “faith” that has no works or deeds—for example, that does not lead to generous giving to meet basic needs (2:14–17). These “believers” claim to have faith, but they refuse to help a fellow believer who needs food and clothing. James concludes that such “faith” is dead (2:17). Some may object, “Can’t we have faith without works?” James emphatically says, “No” (2:18). A “workless faith” is also demonic (2:19) and useless (2:20). Both Abraham and Rahab demonstrated their faith (and their righteous standing before God) through their works (2:21–25). As the human body without the spirit is dead, so faith without actions is dead (2:26).

Faith and Works in James 2:24 and Galatians 2:15–16

On the surface, these two passages seem to contradict one another:

James 2:24—“You see that a person is justified by what he does and not by faith alone.”

Galatians 2:15–16—“We who are Jews by birth and not ‘Gentile sinners’ know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.”

We begin to resolve the apparent contradiction by understanding the situation addressed by the two authors. James and Paul are fighting different problems. James is fighting a “head-knowledge-only” view of faith that neglects works. As a result, he needs to stress the importance of doing works. Paul, however, is fighting against the teaching that works of law are necessary to be a true member of the people of God. Paul needs to emphasize the truth that people are justified by grace through faith in Jesus Christ.

Next, we should notice how James and Paul define faith. James attacks a “faith” that is dead (James 2:17, 26), demonic (2:19), and useless (2:20). His main point is that true faith is more than mere intellectual assent; true faith works! Paul certainly does not teach that “faith” is only verbal profession (cf. Rom. 1:5; Eph. 2:8–10). Notice also that both Paul and James use the same person—Abraham—to illustrate what they mean by true faith (Gal. 3:6–29; James 2:21–24).

We should also look closely at the two passages in question. In Galatians 2, Paul is referring to “works” that precede conversion. No one can earn salvation; it is a gift of grace. In contrast, James is referring to works that follow conversion. One who is truly saved will act like it. This sounds a lot like Paul’s emphasis in his letter to Titus.

The two passages are not really contradictory, but only apparently contradictory. Paul and James are like soldiers in the same army standing back to back fighting a common enemy coming from different directions. The one true gospel is given by God’s grace and results in our good works. When we tamper with either grace or works, we tamper with the one true gospel.

Wisdom demonstrated through actions (3:1–4:17)

This central section of the letter deals with wisdom, specifically how wisdom is demonstrated through our speech (or the “tongue”). James warns people against presuming to be teachers, since that role relates directly to speech and carries both great responsibility and additional accountability (3:1–2). In 3:3–6, James provides three illustrations of the power of the tongue: bits that control horses, rudders that control ships, and sparks that start forest fires. Our speech has great potential for bringing good or causing evil. Unlike the animal kingdom, our speech is untamable (3:7–8), and unlike nature, our speech is often inconsistent, as we praise God one minute and curse people made in his image the next (3:9–12). Wisdom is demonstrated through actions (3:13).

Worldly wisdom, as portrayed in 3:14–16, is contrasted with heavenly wisdom, described in 3:17–18. Worldly wisdom with its envy and selfishness leads to fights and quarrels within the church (4:1–2). Such friendship with the world is hatred toward God because God’s Spirit longs to have a strong and healthy relationship with his children (4:4–5). God’s people need to communicate with him in prayer, asking him to meet their needs but asking with right motives (4:2–3). More than anything, true prayer involves a genuine turning away from sin and a sincere and humble submission to God, who promises to come near to us and give us grace (4:6–10). As we humble ourselves before God, the only true Lawgiver and Judge, we will see the evil of slandering one another—that we are judging rather than loving our neighbor (4:11–12). One final example of wisdom relates to planning. Worldly wisdom boasts about future plans that leave no room for God’s will, while godly wisdom makes tentative plans with an openness to the Lord changing our plans at any time (4:13–17).

Trials and temptations (5:1–18)

The rich people who have brought hardship and trials upon innocent, hardworking poor people will be severely judged by God (5:1–6). Believers who are being put through such trials shouldn’t turn on one another in anger (certainly a tempting reaction) but should stand firm and wait patiently on the Lord’s return (5:7–9). There are plenty of encouraging examples of patience in the face of suffering, such as Job and the prophets (5:10–11). The Lord is faithful, and they can count on him to respond with compassion and mercy (5:11). In any case, they shouldn’t try to talk their way out of the trial by swearing an oath (5:12). In 5:13–18, James instructs those who are facing trials related to physical sickness to pray (notice how often words for prayer are repeated). Prayer is to be a community affair (e.g., calling the elders, confessing sins to one another) and is sometimes connected not only to healing but also to repentance and forgiveness (5:15–16). James reminds his readers that the prayer of a righteous person is “powerful and effective” (5:16) and should be the Christian’s primary response to trials.

Letter Closing (5:19–20)

In a letter dealing with trials and temptations, worldly versus godly wisdom, and poverty and riches, no doubt some members of the congregation had wandered from the truth and needed help. James commends those who do the painstaking work of restoring a fellow believer to spiritual health. As Proverbs 10:12 says, “love covers over all wrongs” (5:20; 1 Pet. 4:8).

fig0932

An ancient decorated horse bit.

So What? Applying James Today

Life is not always fair. Many of the trials mentioned by James were caused by rich, powerful people oppressing poor, vulnerable people. While condemning the favoritism and calling for justice, James also encourages us to face trials with the right attitude—a peaceful confidence that God can use trials to make us more like Jesus. He warns us not to look for relief from sinful painkillers; they lead only to spiritual death. James calls us to reject worldly wisdom and exercise godly wisdom, especially in how we speak. Our speech has tremendous potential for good or evil, for tearing down or building up. Being “quick to listen” and “slow to speak” gives us time to consider which purpose our words will serve. James reminds us that biblical faith involves more than assenting to certain doctrines; genuine faith also expresses itself in actions or deeds. In other words, true faith works! One of the main ways our faith should work is by using our possessions to meet the practical needs of others. How dare we claim to have biblical, saving faith and refuse to help fellow believers who are in need? A living faith is one that attends to our own spiritual formation and helps the needy in practical ways, all in the name of Jesus.

Our Favorite Verses in James

Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything. (1:2–4)

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*The outline that follows is adapted from the commentary on James by Peter Davids and modified by Craig Blomberg in From Pentecost to Patmos: An Introduction to Acts through Revelation (Nashville: B&H, 2006), 392.