Epistle of James

The Epistle of James is a book inclused in the Christian Bible, the twentieth in the New Testament.

According to its opening verse, the epistle was written by James, who is often identified with the “brother of the Lord”, who led the Jerusalem Church about 20 years and was killed around 62 AD.

The title “servant of God and of the Lord Jesus Christ” (which suggests a Church official), the courage to address “the twelve tribes in the Dispersion” (the Jewish Christian communities outside Palestine, or all faithful living in a non-Christian environment), and the tone of authority throughout the letter all indicate someone well known and respected.

The writer appears concerned in clarifying Paul’s teaching on faith and action, against Christians who deform it. That indicates that the letter was written after those of Paul had begun to circulate widely in the last decades of the 1st century.

This late dating, together with the quite elegant Greek style and the lack of any real emphasis on the Jewish legalism that was part of James’ approach to religion, have persuaded a growing majority of contemporary scholars that a Christian versed in both Hellenism and Judaism wrote using James’ name.

Early tradition stemming from James might have been updated and published by an unknown Christian teacher of a later generation. That may be why the letter was not universally accepted by the Churches until near the end of the 4th century.

The author’s two chief sources are Old Testamemt's wisdom books and the teaching yjat is found in the Gospels, bit he hardly ever uses direct quotations.

Reflecting Jewish Christian assemblies, he rethinks Old Testament sayings in the light of Jesus’ teachings, he and presents them in an original way.

The epistle consists of a long series of exhortations, which are mostly brief and loosely connected, but some are developed at length.

The one common trait, which gives the letter its distinctive quality, is a concern for the faith to be implemented in every aspect of life, or it is useless.

The author takes for granted Jesus' saving work, but he is especially interested in Christians' moral life. That makes there be no real contradiction between the teachings of Paul and of James. Paul spoke of the impossibility of earning salvation by one's own efforts, not of the works of charity and justice to which the Christians are called.

James used a friendly way to address his readers on the day-to-day problems that still happen today and how faith must be followed with love for others: community life; prejudice or discrimination; care for the poor, widows. and orphans; jealousy and selfish ambition, controlling the tongue; community concern for the sick, matters of justice; and speaking evil against one another. He said in effect: “Love first and it will prove your faith”.

The central theme is the true wisdom that comes from God, as opposed to false wisdom. The moral teaching that is revealed from on high is not human but divine wisdom. Humans can only analyse it, enter into it more deeply, and put it into practice. Objective ethics are needed to see life in its proper perspective and to be guided in action. Earthly wisdom, on the contrary, is a permanent temptation for those who want to decide for themselves what is right and what is wrong; they end up only in justifying wicked behaviour.

The other main theme is God’s preference for the lowly. In this manifesto for social justice the author praises the poor and threatens the rich. Respect for the dignity of every person is fundamental especially that of the poor, whp are exposed to contempt by the powerful. That evidently takes up the task undertaken by the prophets, but it also refers to Christ, whose glory guarantees the dignity of everyone redeemed by his blood, and excludes every kind of favouritism.

James insists much on bridling the tongue, in that respect, teachers have a special responsibility within the Church since their instructions (and their writings) can create dissent and divisions. Those with a strong influence on public also have a similar responsibility.

Jas 1:1-18: A series of short exhortations is linked together more by word connections than by concept. It introduces topics to be developed in the letter.

Jas 1:19-27: The Word in which we were given birth by God must be heard. Any obstacles must be removed so that it can be put it into practice. Jas 2:1-13: This explanation of the previous exhortations is a warning against partiality and leads to a fuller consideration of the poor in community.

Jas 2:14-26: This part is unique for its unified and relatively long development of a single theme: faith without works is dead and cannot save anyone for eternal life. That is the heart of the letter and gives the theoretical basis for the practical exhortations. However, the appearance of a contradiction of Paul’s teaching on justification by faith has given too much notice to this section. It was largely that passage that made Martin Luther wish to exclude this letter from the Bible.

Jas 3:1-4:12: These are two sections that are clearly defined and closely developed. Since faults of tongue and false wisdom lead to strife in the community, James considers the root causes and remedies thereof, concluding with a consideration of law and judgment.

Jas 4:13-5:6: Both wo passages are parallel in that both are introduced identically and use direct address. The former is against mercantile arrogance, and the latter is a severe denunciation of the unjust rich that is similar to those of Old Testament prophets. It is a useful warning to the faithful of the terrible fate of those who abuse ther riches.

Jas 5:7-20: After an exhortation to patiently waiting for the Lord’s coming, the letter ends with three topics: oaths, prayer, and converting the sinners. James also proclaims the anointing of the sick by Church leaders, which is one of the seven sacraments.

• James (NIV)
• James (KJV)