This exciting message is written to teach and encourage, talking about practical holiness and calling Christians to active faith.
The Catholic Epistle of James, like the epistles of Peter, John and Jude, is addressed not to any specific church or individual, but to all believers in general. It complements Paul's teaching as he laid it out in his letters. The main theme of Paul's letters is faith , James focuses on Christian behavior , Peter on hope , John on love, Jude on purity.
Author of the Epistle of James
The New Testament tells us about four followers of Christ who lived in His time, who bore the name Jacob:
- son of Zebedee and brother of John (Mark 1:19),
- son of Alphaeus (Mark 3:18),
- father of Judas (not Iscariot; Luke 6:16),
- brother of the Lord (Gal. 1:19).
The book known as the Epistle of James appears to have been written by one of them.
Which of the 4 Jacobs became the author of the Epistle?
James, the son of Zebedee, could not have been its author, since he was killed before the epistle was written (Acts 12:2). It is unlikely that the little-known Jacob, son of Alpheus, could have written it. James, the father of Judas, was also not particularly famous among the early Christians. It is therefore difficult to assume that the message was written by him.
It remains to be assumed that the letter was written by James, the brother of Jesus, who became a prominent leader of the Jerusalem church. Although James grew up in the same family with Jesus, he apparently did not believe in Him until after His resurrection from the dead, according to the words of the evangelist John:
“For neither did His brothers believe in Him” (John 7:5) .
The meeting with the risen Christ instilled saving faith in Jacob, and Paul writes about this: “then he appeared to James, and also to all the apostles” (1 Cor. 15:7) . The Apostle Paul noted the fact that James, Peter and John were considered “pillars of the church” (Gal. 2:9).
So, most likely this letter was written by James, the brother of Jesus in the flesh. And such prominent early Christian figures as Origen, Cyril of Jerusalem, Athanasius, Augustine and many others adhered to precisely this point of view.
Reason for writing a message
The reason for writing the epistle of St. Jacob were probably the sorrows that the Jews who lived in dispersion endured, both from their unbelieving brethren, and especially from the pagans. These trials were so great that many, not finding enough strength to endure them and not being able to agree with the benefits expected from the Messiah for the Jewish people, began to lose heart and waver in faith. Among external disasters, some looked incorrectly at the source of these disasters, allowing themselves to grumble against God Himself, but at the same time, thinking as before to see their salvation in their descent from Abraham, they looked at prayer incorrectly, underestimated the importance of good deeds, and out of self-conceit willingly became teachers of others. At the same time, the rich exalted themselves over the poor, as a result of which the passion for worldly goods was great, and brotherly love cooled. All this prompted St. James to give them the necessary moral healing in the form of a message.
To whom is it addressed?
James writes that his letter is addressed to “ the twelve tribes that were scattered abroad ” ( James 1:1 ). The flavor of Judaism is clearly inherent in it. In its authoritative tone the message is similar to the prophetic books, and in its style and beauty it is similar to the book of Psalms.
Despite the fact that some theologians believe that the expression “the twelve tribes scattered” should be understood in a figurative sense, as “the pagan church scattered throughout the Roman Empire,” it turns out that it is more correct to understand these words literally. The message is truly addressed to a Jewish audience. Although it is written in immaculate Greek, it has a distinctly Jewish symbolism.
Apparently, the Apostle Peter wrote to Jewish Christians living in the West (1 Pet. 1:1), and James wrote to Jewish Christians living in the East, in Babylon and Mesopotamia.
The message was for all Christians who lived in different countries of the planet
It is interesting to note that in some of the early collections of the Holy Books that have come down to our time, the epistle of James is not present. However, the earliest of these collections, which is known as the “Muratorial” and dates back to the second century AD, does not include not only the Epistle of James, but also the Epistle to the Hebrews, as well as the Epistles of Peter. The Epistle of James began to be permanently included in the canon of Holy Books only from the 4th century.
The epistle of James is both a letter and a lecture. It begins with the usual greeting for a letter, but it does not contain the personal address inherent in a letter, nor does it contain the final blessing, also characteristic of Christian churches. Apparently, it was not intended as a message, but as a public sermon to be read in churches. It is expressed in a clearly authoritative, although not dictatorial, tone. The 108 verses of the text contain 54 commands, i.e., on average there is a call to action every second verse!
The speaking style is energetic and lively, with deep thoughts conveyed in clear, well-thought-out words. The sentences are simple, clear and short. The message contains many metaphors and poetic comparisons. It probably contains more figures of speech, analogies, and comparisons taken from natural life than all the letters of Paul. This small book devotes a lot of space to exhortations, rhetorical questions, and examples from everyday life.
Jacob achieves a striking literary effect by connecting sentences and their individual parts together by repeating the main meaning of the word or using another word that is identical to it. For example: one verse ends with a phrase and the next verse of the same chapter begins with it. In verse 4 of the 1st chapter: “without any lack” and in verse 5: “if anyone lacks”; in verse 5: “let him ask,” and in verse 6: “but let him ask in faith”; in verse 6: “doubting not the least,” and in the second half of the same verse: “because he who doubts”
In addition to his unusually innovative style, James makes many references to the Old Testament scriptures . He has direct references to Abraham, Rahab, Job, Elijah, and the Ten Commandments, as well as allusions from the books of the Old Testament ranging from (Genesis to Deuteronomy, Joshua, 3 Kings, Psalms, Proverbs, Ecclesiastes, Isaiah, Jeremiah, Ezekiel, Daniel and seven of the 12 minor prophets).
The Old Testament is the basis
The teaching of James bears traces of the direct influence of John the Baptist. It is quite possible that James, like Peter, John and Andrew, himself listened to the sermons of John the Baptist in his time. An amazing parallelism can also be seen between the letter of James and Christ's Sermon on the Mount, recorded in Matthew 5-7. James does not repeat the words of Christ, but analyzes them and conveys to his listeners the teaching of Christ in all its depth.
Thanks to the expressiveness, brevity and strict simplicity inherent in his language, Jacob created a truly literary masterpiece. The message is beautiful in form and deeply impressive in its content.
There is no clear author's semantic structure in the Message. The purpose of the Message is to enlighten Christians
The message does not have a clear plan or structure, which makes it difficult to interpret. The author spontaneously moves from one thought to another.
One of the most widespread versions in the scientific community is that Jacob simply collected into one text several different considerations on issues of concern to the flock.
United Bible Society - an international Christian organization uniting national Bible societies, shares the text of the Message
United Bible Communities divides the text of the Message as follows:
Greeting (1:1)
The author identifies himself and the addressees of the Message.
Faith and Wisdom (1:2-8)
James is talking here about the testing of faith by temptation. A person must have wisdom to overcome them. If a person feels that he lacks wisdom, he should ask the Lord for it. But he can receive what he asks for only if he is firm in his faith:
6. But let him ask in faith, without doubting at all, because he who doubts is like a wave of the sea, lifted and tossed by the wind.
(James 1:6-7)
7. Let such a person not think of receiving anything from the Lord.
(James 1:6-7)
Wealth and Power (1:9-11)
The author talks about the consolation of the poor with their poverty and the insignificance of wealth:
The sun rises, the heat sets in, and the heat dries up the grass, its color falls, the beauty of its appearance disappears; so the rich man fades in his ways...
(James 1:11)
Trials and Temptations (1:12-18)
The Lord sends us trials and temptations to gain strength to resist sin. If a person succumbs to temptation and falls into sin, then it is his fault:
13. When tempted, no one should say: “God is tempting me”; because God is not tempted by evil and He Himself does not tempt anyone,
(James 1:13-15)
14. But everyone is tempted, being carried away and enticed by his own lust;
(James 1:13-15)
15. But lust, having conceived, gives birth to sin, and sin when it is committed gives birth to death.
(James 1:13-15)
Hearing and Doing the Word (1:19-27)
The Lord has given us the Word of truth for the salvation of our souls. It must be accepted and fulfilled:
22. Be doers of the word, and not merely hearers, deceiving yourselves.
(James 1:22-23)
23. For whoever hears the word and does not do it is like a man looking at the natural features of his face in a mirror...
(James 1:22-23)
Here James speaks about godliness:
Pure and undefiled piety before God and the Father is to look after orphans and widows in their sorrows and to keep oneself undefiled from the world.
(James 1:27)
A Warning Against Partiality (2:1-13)
In the first part, the author returns to the issue of poverty and wealth:
2. For if a man with a gold ring and rich clothing enters your congregation, he will also enter
(James 2:2-7)
in skimpy clothes,
(James 2:2-7)
3. And you, looking at the one dressed in rich clothes, will say to him: “It is good for you to sit here,” and to the poor person you will say: “You stand there” or “Sit here at my feet,”
(James 2:2-7)
4. then aren’t you over-judging yourself and becoming judges with evil thoughts?
(James 2:2-7)
5. Listen, my beloved brethren: has not God chosen the poor of the world to be rich in faith and heirs of the kingdom that He promised to those who love Him?
(James 2:2-7)
6. And you despised the poor. Is it not the rich who oppress you, and is it not they who drag you into court?
(James 2:2-7)
7. Do they not dishonor the good name by which you are called?
(James 2:2-7)
A person should not be partial:
8. If you fulfill the royal law, according to Scripture: “You shall love your neighbor as yourself,” you do well.
(James 2:8-10)
9. But if you act with partiality, then you commit sin and find yourself criminals before the law.
(James 2:8-10)
10. Whoever keeps the whole law and sins in one thing becomes guilty of all.
(James 2:8-10)
Faith and works (2:14-26)
20. Key part of the Message. The point here is that faith is inseparable from a virtuous lifestyle and works of Christian charity:
(James 2:20-24, 26)
21. But do you want to know, unfounded person, that faith without works is dead?
(James 2:20-24, 26)
22. Was not Abraham our father justified by works when he offered Isaac his son on the altar?
(James 2:20-24, 26)
23. Do you see that faith cooperated with his works, and by works faith was made perfect?
(James 2:20-24, 26)
24. And the word of the Scripture was fulfilled: “Abraham believed God, and it was counted to him as righteousness, and he was called the friend of God.”
(James 2:20-24, 26)
25. Do you see that a person is justified by works, and not by faith alone?
(James 2:20-24, 26)
25. For just as the body without the spirit is dead, so faith without works is dead
(James 2:20-24, 26)
This part was criticized by Martin Luther, pointing out the fact that notorious criminals did things supposedly pleasing to God. Like building churches, thereby receiving cleansing from sins.
James returns to this idea in chapter 4:
So, if anyone knows to do good and does not do it, it is sin for him.
(James 4:17)
About the tongue (3:1-12)
The human tongue is a powerful tool:
4. Behold, ships, no matter how large they are and no matter how strong the winds blow, are guided with a small rudder wherever the pilot wants;
(James 3:4-5)
5. Likewise the tongue is a small member, but does a lot. Look, a small fire ignites a lot of substance!
(James 3:4-5)
But man cannot use it without God’s help:
(James 3:8)
but none of the people can tame the tongue: this is an uncontrollable evil; he is filled with deadly poison
About wisdom from above (3:13-18)
The author contrasts earthly wisdom with Divine wisdom, which descends from above:
14. But if you have bitter envy and contentiousness in your heart, do not boast or lie about the truth.
(James 3:14-15, 17)
15. This is not wisdom descending from above, but earthly, spiritual, demonic,
(James 3:14-15, 17)
16. But the wisdom that comes from above is first pure, then peaceful, modest, obedient, full of mercy and good fruits, impartial and unfeigned...
(James 3:14-15, 17)
Friendship with the world (4:1-10)
James says that there is much wickedness in the world because of human passions. Therefore, addiction to earthly affairs and goods makes a person an enemy of God:
Adulterers and adulteresses! Don’t you know that friendship with the world is enmity against God? So, whoever wants to be a friend of the world becomes an enemy of God.
(James 4:4)
Condemning a Brother (4:11-12)
The only one who can judge anyone is God:
(James 4:12)
There is one Lawgiver and Judge, who can save and destroy; and who are you who judges another?
(James 4:12)
A Warning Against Vanity (4:13-17)
Life is fast and unpredictable, and the Lord gave it. Don't forget this:
14. You who do not know what will happen tomorrow: for what is your life? steam that appears for a short time and then disappears
(James 4:14-16)
15. Instead of saying to you: “If the Lord wills and we live, we will do this or that.”
(James 4:14-16)
16. You, in your arrogance, are vain: all such vanity is evil.
(James 4:14-16)
Reproof of the Rich (5:1-6)
Misfortunes will befall the rich who oppress the common people.
1. Listen, you rich people: weep and howl for your misfortunes that are coming upon you.
(James 5:1-4)
2. Your wealth is rotten, and your clothes are moth-eaten.
(James 5:1-4)
3. Your gold and silver are rusty, and their rust will be a witness against you and will consume your flesh like fire: you have laid up for yourselves treasure for the last days.
(James 5:1-4)
4. Behold, the wages which you withheld from the laborers who reaped your fields cry out, and the cries of the reapers have reached the ears of the Lord of hosts.
(James 5:1-4)
On long-suffering and prayer (5:7-20)
The message ends with comforting words about patiently awaiting the coming of the Lord and the all-conquering power of prayer.
Despite the difficulties in research, the Epistle of the Holy Apostle James remains one of the recognized books of the New Testament and must be read to strengthen one’s faith.
God resists the proud, but gives grace to the humble (James 4:6)
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Application
The purpose of this outstanding message was to call the early believers to achieve spiritual growth and demonstrate holiness in their lives . The message touches on the practical side of Christian life, and to a lesser extent on Christian teaching. James explains to his readers how they can practically achieve spiritual maturity through personal endurance and selfless service by being self-controlled, humble, and sacrificial. James touches on all aspects of Christian life: what a Christian should be, how he should act, speak and feel, what to strive for.
The Authenticity of the Epistle of Jacob
From the testimonies of Origen and Eusebius of Caesarea, it is known that the authenticity of the Epistle of James was not recognized by everyone in the ancient Church as indisputable, which gave reason for Luther in modern times to doubt its authenticity, since it contained an unpleasant statement for Luther that “faith without works is dead” ( 2:26). However, none of the most famous and famous fathers and teachers of the Church expressed doubts about its authenticity. The only reason for doubt could be that not all the most ancient writers of the Church mention this epistle, since it contains little material for use in their apologetic and polemical works, which predominantly appeared in the early times of the Church. In addition, his inscription says nothing about his apostolic authority, since St. James, out of humility, remains silent about his apostolic dignity. But there is reason to believe that such ancient Christian writers as Clement of Rome, the author of “The Shepherd” Hermas, St. Irenaeus of Lyons, Clement of Alexandria and Tertullian knew this message. It is also found in the oldest Syriac translation of the 2nd century by Peshito. Since the time of Eusebius of Caesarea, all doubts about the authenticity of this message have ceased, the message has been recognized by the entire Church and included in the canon of sacred New Testament books.
Purpose of writing
Some think that this epistle was written in response to extreme interpretations of Paul's teaching on the faith. This position, called antinomianism , stated that through faith in Christ a person is completely freed from the Old Testament law, legalism, secular laws and any moral orders of society. The letter of James is directed to Jewish Christians scattered among all nations.
Martin Luther , who hated this letter and called it a " letter of straw ", failed to understand that James's teaching on works complemented, but did not contradict, Paul's teaching on faith. While Paul's teachings focused on our justification by God, James's teaching emphasized works that illustrated that justification. James wrote for the Jews to encourage them to continue to grow in this new Christian faith. He emphasizes that good actions are a characteristic of those who are filled with the Spirit, and he questioned whether anyone could have saving faith if the fruits of the Spirit described by Paul in Galatians 5:22–23 were not evident.
General nature of the message and its content
The general character of the message is purely moral, and the moral exhortations of the apostle are distinguished by their particular strength, sublimity and ascetic severity. The presentation is fragmentary and has a tone of particular importance and at the same time affection. The message contains only five chapters. The material by chapter is arranged as follows: Chapter One: Inscription and Greeting (1). Teaching about temptations (2-4), about wisdom and prayer (5-8), about the worthlessness of wealth (9-11) The source of temptation is not God (12-18) About curbing anger and the tongue and fulfilling the law (19-26) . The essence of true piety (27). Chapter Two: Exhortation to an impartial attitude towards others (1-13). Teaching about the relationship between faith and good works (14-26). Chapter Three: Warning against self-proclaimed teaching and against unbridled tongue (1-14). True and false wisdom (15-18). Chapter Four: A diatribe against lust (1-3), against friendship with the world (4-10), against slander (11-12) and arrogance (12-17). Chapter Five: Exposing the Hard-Hearted Rich (1-6). Instructions on long-suffering and suffering (7-13), on the sacrament of consecration of oil (14-15), on confession of sins (16-18), on the conversion of the erring (19-20).
