Epistle of James
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|New Testament manuscripts|
The Epistle of James (Ancient Greek: Ἰάκωβος Iakōbos), usually referred to simply as James, is a Letter in the New Testament. The author identifies himself as "James, a servant of God and of the Lord Jesus Christ." The earliest extant manuscripts of James usually date to the mid-to-late third century.
There are four views concerning the Epistle of James, that:
- the letter was written by James before Paul's letters,
- the letter was written by James after Paul's letters,
- the letter is pseudonymous,
- the letter comprises material originally from James but reworked by a later editor.
The epistle may not be a true piece of correspondence between specific parties, but rather an example of wisdom literature formulated as a letter for circulation. The work is considered New Testament wisdom literature because, "like Proverbs and Sirach, it consists largely of moral exhortations and precepts of a traditional and eclectic nature." Similarly, the Catholic Encyclopedia says, "the subjects treated of in the Epistle are many and various; moreover, St. James not infrequently, whilst elucidating a certain point, passes abruptly to another, and presently resumes once more his former argument."
The writer calls himself simply “James, a servant of God and of the Lord Jesus Christ.”[Jas 1:1] Jesus had two apostles named James, but it is unlikely that either of these wrote the letter. One apostle, James, the son of Zebedee, was martyred about 44 AD. This would be very early for him to have been the writer. The other apostle James, the son of Alphaeus, is not prominent in the Scriptural record, and very little is known about him.
Rather, evidence points to James the brother of Jesus, to whom Jesus evidently had made a special appearance after his resurrection described in the New Testament. This James was prominent among the disciples. The writer of the letter of James identifies himself as “a slave of God and of the Lord Jesus Christ,” in much the same way as did Jude, who introduced the letter of Jude by calling himself “a slave of Jesus Christ, but a brother of James.” (Jas 1:1; Jude 1) Furthermore, the salutation of James’ letter includes the term “Greetings!” in the same way as did the letter concerning circumcision that was sent to the congregations. In this latter instance it was apparently Jesus’ brother James who spoke prominently in the assembly of “the apostles and the older men” at Jerusalem.—Adam Clarke,1821, commentary on 5:13, 22, 23.
From the middle of the 3rd century, patristic authors cited the Epistle as written by James the Just, a relation of Jesus and first Bishop of Jerusalem. Not numbered among the Twelve Apostles, unless he is identified as James the Less, James was nonetheless a very important figure: Paul described him as "the brother of the Lord" in Galatians 1:19 and as one of the three "pillars of the Church" in 2:9. He is traditionally considered the first of the Seventy Disciples. John Calvin and others suggested that the author was the Apostle James, son of Alphaeus, who was often identified with James the Just. If written by James the Just, the place and time of the writing of the epistle would be Jerusalem, where James resided before his martyrdom in 62.
The Protestant reformer Martin Luther denied it was the work of an apostle and termed it an "epistle of straw" as compared to some other books in the New Testament, not least because of the conflict he thought it raised with Paul on the doctrine of justification (see below).
Many scholars consider the epistle to be written in the late 1st or early 2nd centuries. Among the reasons for this are:
- the author introduces himself merely as "a servant of God and of the Lord Jesus Christ", without invoking any special family relationship to Jesus.
- the cultured Greek language of the Epistle, it is contended, could not have been written by a Jerusalemite Jew. Some scholars[who?] argue for a primitive version of the letter composed by James and then later polished by another writer.
- the epistle was only gradually accepted into the (non-Jewish) canon of the New Testament.
- Some see parallels between James and 1 Peter, 1 Clement, and the Shepherd of Hermas and take this to reflect the socio-economic situation Christians were dealing with in the late 1st or early 2nd century. It thus could have been written anywhere in the Empire where Christians spoke Greek. There are some scholars who argued for Syria.
The United Bible Societies' Greek New Testament divides the letter into the following sections:
Framed within an overall theme of patient perseverance during trials and temptations, the text condemns various sins and calls on Christians to be patient while awaiting the Second Coming. The epistle was addressed to "the twelve tribes scattered abroad" (James 1:1), which is generally taken to mean a Jewish Christian audience.
The object of the writer was to enforce the practical duties of the Christian life. The vices against which he warns them are: formalism, which made the service of God consist in washings and outward ceremonies, whereas he reminds them (1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of religious zeal, was tearing Jerusalem in pieces (1:20); fatalism, which threw its sins on God (1:13); meanness, which crouched before the rich (2:2); falsehoods, which had made words and oaths play-things (3:2–12); partisanship (3:14); evil speaking (4:11); boasting (4:16); oppression (5:4). The great lesson which he teaches them as Christians is patience, patience in trial (1:2), patience in good works (1:22–25), patience under provocation (3:17), patience under oppression (5:7), patience under persecution (5:10); and the ground of their patience is that the coming of the Lord drawing nigh, which is to right all wrong (5:8).
14What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?15If a brother or sister is poorly clothed and lacking in daily food, 16and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17So also faith by itself, if it does not have works, is dead.
18But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19You believe that God is one; you do well. Even the demons believe—and shudder! 20Do you want to be shown, you foolish person, that faith apart from works is useless? 21Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22You see that faith was active along with his works, and faith was completed by his works; 23and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24You see that a person is justified by works and not by faith alone. 25And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?26For as the body apart from the spirit is dead, so also faith apart from works is dead.
This passage has been cited in Christian theological debates, especially regarding the doctrine of justification. Gaius Marius Victorinus (4th century) associated James's teaching on works with the heretical Symmachian sect, followers of Symmachus the Ebionite, and openly questioned whether James's teachings were heretical. This passage has also been contrasted with the teachings of Paul on justification; indeed, some scholars believe that this passage is a response to Paul, One issue in the debate is the meaning of the Greek word δικαιόω (dikaiόο) ‘render righteous or such as he ought to be’. with some among the participants taking the view that James is responding to a misunderstanding of Paul.
Roman Catholicism and Eastern Orthodoxy argue that this passage disproves the doctrine of justification by faith alone (or sola fide), whereas the early and many modern Protestants continue to believe that Catholic and Orthodox interpretations do not fully understand the meaning of the term "justification" and resolve James' and Paul's apparent conflict regarding faith and works in alternate ways from the Catholics and Orthodox. The debate over justification remains unsettled. (See also Biblical law in Christianity and New Perspective on Paul.)
Anointing of the Sick
James's epistle is also the chief Biblical text for the Anointing of the Sick. James wrote:
14Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.
G. A. Wells suggested this passage was evidence of late authorship of the epistle, on the grounds that the healing of the sick being done through an official body of presbyters ('the elders') indicated a considerable development of ecclesiastical organisation, "whereas in Paul's day to heal and work miracles pertained to believers indiscriminately (I Corinthians, XII:9)."
The Epistle was first explicitly referred to and quoted by Origen of Alexandria, and possibly a bit earlier by Irenaeus of Lyons as well as Clement of Alexandria in a lost work according to Eusebius, although it was not mentioned by Tertullian, who was writing at the end of the second century.It is also absent from the Muratorian fragment, the earliest known list of New Testament books.
The Epistle of James was included among the 27 New Testament books first listed by Athanasius of Alexandria in his 39th Festal Epistle (AD 367) and was confirmed as a canonical epistle of the New Testament by a series of councils in the 4th century. Today, virtually all denominations of Christianity consider this book to be a canonical epistle of the New Testament.
In the first centuries of the Church the authenticity of the Epistle was doubted by some, including Theodore, Bishop of Mopsuestia in Cilicia. Because of the silence of several of the western churches regarding it, Eusebius classes it among the Antilegomena or contested writings (Historia ecclesiae, 3.25; 2.23). St. Jerome gives a similar appraisal but adds that with time it had been universally admitted. Gaius Marius Victorinus, in his commentary on the Epistle to the Galatians, openly questioned whether the teachings of James were heretical.
Its late recognition in the Church, especially in the West, may be explained by the fact that it was written for or by Jewish Christians, and therefore not widely circulated among the Gentile Churches. There is some indication that a few groups distrusted the book because of its doctrine. In Reformation times a few theologians, most notably Martin Luther, argued that this epistle should not be part of the canonical New Testament.
- Textual variants in the Epistle of James
- Pauline Christianity
- Abrogation of Old Covenant laws
- McCartney, Dan G (2009). Robert W Yarbrough and Robert H Stein, ed. Baker Exegetical Commentary on the New Testament: James. Grand Rapids: Baker Academic. ISBN 0801026768.
- Davids, Peter H (1982). I Howard Marshall and W Ward Gasque, ed. New International Greek Testament Commentary: The Epistle of James (Repr. ed.). Grand Rapids, Mich.: Eerdmans. ISBN 0802823882.
- Evans, Craig A (2005). Craig A Evans, ed. Bible Knowledge Background Commentary: John, Hebrews-Revelation. Colorado Springs, Colo.: Victor. ISBN 0781442281.
- Laws, Sophie (1993). The HarperCollins Study Bible. San Francisco: HarperCollins Publishers. p. 2052. ISBN 0060655267.
- Camerlynck, Achille. "Epistle of St James". The Catholic Encyclopedia. Retrieved 16 May 2012.
- See Acts 12:1–2
- See Matthew 13:55; Acts 21:15–25;1 Corinthians 15:7; and Galatians 1:19,
- Moo, Douglas J (2000). D A Carson, ed. The Letter of James. Grand Rapids: Wm B Eerdmans Publishing co. ISBN 0802837301.
- Bechtel, Florentine. "The Brethren of the Lord". Catholic Encyclopedia. Retrieved 16 May 2012. "His identity with James the Less (Mark 15:40) and the Apostle James, the son of Alpheus (Matthew 10:3; Mark 3:18), although contested by many Protestant critics, may also be considered as certain."
- "History of the Christian Church, book 7, chapter 4".
- "Epistle of James". Early Christian Writings. Retrieved 16 May 2012.
- John Barton and John Muddiman, ed. (2001). The Oxford Bible Commentary. Oxford: Oxford University Press. p. 1256. ISBN 0198755007.
- Eberhard Nestle, ed. (2011). Greek New Testament With Revised Concise Greek-English Dictionary. (4th Revised ed.). Hendrickson Publishers. ISBN 1598567209.
- James 2:14–26
- McKnight, Scot (2011). The Letter of James. The New International Commentary on the New Testament. Grand Rapids, Michigan: William B. Erdmans. pp. 259–263. ISBN 978-0-8028-2627-5.
- "Dikaioo". Greek Lexicon. Retrieved 16 May 2012.
- Martin, D. 2009. New Testament History & Literature: 18. Arguing with Paul. Yale University.
- "The Theological Virtues: 1815". Catechism of the Catholic Church. "The gift of faith remains in one who has not sinned against it. But 'faith apart from works is dead':[Jas 2:26] when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body."
- Schaff, Philip (1877). "The Synod of Jerusalem and the Confession of Dositheus, A.D. 1672: Article XIII". Creeds of Christendom. Harper & Brothers. "Man is justified, not by faith alone, but also by works."
- Calvin, John. "James 2:20–26". Commentaries on the Catholic Epistles. "When, therefore, the Sophists set up James against Paul, they go astray through the ambiguous meaning of a term."
- James 5:14–15
- Wells, George Albert (1971). The Jesus of Early Christians. London: Pemberton. p. 152. ISBN 0301710147.
- Davis, Glenn (2010). "Irenaeus of Lyons". The Development of the Canon of the New Testament. Retrieved 16 May 2012.
- Griggs, C Wilfred (1991). Early Egyptian Christianity (2nd ed.). Leiden: Brill Academic Publisher. p. 173. ISBN 9004094075.
- Schaff, Philip. History of the Reformation. "The most important example of dogmatic influence in Luther’s version is the famous interpolation of the word alone in Rom. 3:28 (allein durch den Glauben), by which he intended to emphasize his solifidian doctrine of justification, on the plea that the German idiom required the insertion for the sake of clearness.464 But he thereby brought Paul into direct verbal conflict with James, who says (James 2:24), "by works a man is justified, and not only by faith" ("nicht durch den Glauben allein"). It is well known that Luther deemed it impossible to harmonize the two apostles in this article, and characterized the Epistle of James as an "epistle of straw," because it had no evangelical character ("keine evangelische Art")."
- Stonehouse, Ned B (1957). Paul Before the Areopagus. pp. 186–197.
Epistle of James
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