The author of this book was not James the Great, the son of Zebedee, the brother of John, who was martyred in the early-to-mid 40’s AD (Acts 12:2); nor was it James the Less, the son of Alphaeus, though both of these men were among the 12 disciples of Jesus’ earthly ministry (Matthew 10:2-3). Neither was the author of this book the James mentioned as the father of Jesus’ disciple named Thaddaeus, or Judas (Matthew 10:3; Mark 3:18; Luke 6:16; Acts 1:13). Rather, the author of this book was none other than James, the half-brother of both Jesus and Jude (Matthew 13:55; Mark 15:40; 16:1; Jude 1). Though this particular James is mentioned as an unbeliever during Jesus’ earthly ministry, he’s later found worshipping with the believers after the death and resurrection of Jesus (John 7:2-5; Acts 1:14). We don’t know specifically how he came to faith; perhaps it was the unjust trial and crucifixion of Jesus that led him to understand what the Scriptures, most notably Isaiah 53, which he would have known well, foretold about the Messiah; or perhaps it was the literal appearance of the risen Jesus in a one-on-one setting (1 Corinthians 15:7) that firmly positioned him as a believer.
Whatever the circumstances of his conversion, James became the most prominent figure and leader of the Christian church in Jerusalem (Acts 12:17; 21:18; Galatians 1:9), which was comprised completely of Jewish members, by the year 49 AD. We learn most of what we know about James from Acts 15, which details the Council at Jerusalem held to discuss and make a determination on exactly how Gentiles would become Christians. Of course, since salvation came by grace through faith in Jesus, Paul and Barnabas, among others, wanted complete freedom from the law for Gentile converts, while the Pharisaical Jewish Christians demanded that Gentiles first become Jewish, honoring all Jewish customs, especially that of circumcision, in order to then become Christians. While Peter and John were considered “pillars” of the Jerusalem church along with James (Galatians 2:9), it was James who made the final determination in his speech at the Council of Jerusalem found in Acts 15:13-21.
Specifically, James heard both Paul and Peter, and quoting from Amos 9:11-12, issued this decree: “The words of the prophets are in agreement with this, as it is written: ‘After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, that the remnant of men may seek the Lord, and all the Gentiles who bear My name, says the Lord, who does these things that have been known for ages.’ It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath” (Acts 15:15-21).
So a brief analysis of James’ teaching here is that Gentile converts should not have to do anything additionally to professing their faith; they should merely avoid doing that which is despicable in the eyes of Jews, and even that, it seems, for the sake of fellowship between Jew and Gentile Christian. We might water that down to a discussion of sins of commission and sins of omission. It seems like James is saying, for the sake of fellowship with Jewish believers, “It’s okay if Gentile Christians omit lawful practices, from a Jewish perspective, as long as they don’t commit unlawful ones.” And this teaching should be seen as wise; it was certainly appropriate for the young church to overcome what was truly a serious crisis.
Nevertheless, around the time of the Jerusalem Council (before or after is unknown, but would be helpful in a more complete understanding of James’ intensions), Paul seemed to have some conflict with James, or at least the type of legalistic teaching that seemed to flow from his leadership (Galatians 2:12), but remember that their audiences were different. Paul was speaking primarily to Gentiles, while James was primarily addressing Jews. Therefore, their points of emphasis were different. Paul emphasized grace, almost but not quite to the point of antinomianism; Paul was no legalist. On the other hand, James emphasized good deeds as the fruit of faith, almost to the point of legalism; James was certain not an antinomian. Theologians and scholars in post-Biblical times have often struggled to align the teachings of James and Paul, but as explained above, they complement each other nicely in light of their intended audiences.
The Epistle to the Galatians was Paul’s earliest letter, but it is presumed to have been written after the Council of Jerusalem (49 AD). Had James already written his epistle by this time? Or would he write it as a result of the Council discussion and decision? Scholars are unsure, though more favor an earlier writing (44-48 AD) over a later one (49-60) AD. Presuming an earlier date if for no other reason than the lack of mention of Gentile converts, the content of this letter reflects both James’ concerns over and understanding of the Jewish Christians’ lifestyles. It’s a practical letter, addressing the ethics of holy living to an audience most likely comprised of poor Jewish Christians who had been scattered as a result of persecution – at the hands of both Romans and other Jews (Saul/Paul in 34 AD and Agrippa in 44 AD) – both for their poverty and for their Christian beliefs. They were perhaps in the midst of the prophesied worldwide famine mentioned in Acts 11:27-30 and therefore struggled, especially ethically, to grow in their faith.
James isn’t particularly eloquent in terms of treading lightly; he’s pretty blunt, though he does provide plenty of imagery to back up his claims. He wants his audience of impoverished and struggling Jewish believers (or we Gentile Christians in the wealthy westernized world of the 21st century should read this as “seemingly mature believers just coasting along”) to be unsettled, to take a step out of their routine if not comfortable and possibly even borderline immoral lifestyle and strive for an increased holiness, a sanctification that proves their genuine faith, no matter their life circumstances.
There are only five chapters to this short letter. There is an extremely brief introduction with no thanksgiving or benediction, and virtually no conclusion or doxology, as is normally found in New Testament epistles, but the letter is filled with exhortation. Chapter 1 specifically deals with trials, their purpose, the way we endure them, what we should expect during them, and what are attitude should be throughout them. We could see this section as our faith applied in relation to God. Chapter 2 explains what pure religion looks like, what a fruitful, living faith can and should – even must – accomplish. Chapter 3 discusses the speech that flows from true faith, especially referring to controlling one’s tongue. Chapters 2 and 3 could be seen as our faith applied in relation to our community of believers. Exhortations on wisdom, wealth, and greed can be found through the end of chapter 3, throughout chapter 4, and into chapter 5. Finally, James adds instructions regarding the Christian virtues of humility in judgment, patience, and prayer. We might see this concluding section as our faith applied in relation to the world.
Though Martin Luther determined to exclude this book – due to his faulty interpretation of its reference to what was seemingly justification by faith plus works – from the Holy Scriptures, and though the church was unsure about its canonicity, James was included in the Scriptures and has proven itself a great and complimentary asset, along with the rest of God’s Holy Word, to the Christian in growing in the grace and knowledge of our Lord Jesus Christ. Therefore, as we study the Book of James, we can give God the glory for His work in James, not only to bring him from denial of the truth to ascent to the truth, but from a life marred by sin to a life marked by Jesus, being transformed into the image of Christ. For a more detailed resource than this commentary on the Book of James, see: http://bible.org/seriespage/james-introduction-outline-and-argument