Bible Study Questions

James

A Study Paper

Presented to Michael A. Szuk,

Instructor in New Testament Survey

Columbia Bible College

By

Donovan Neufeldt

March 20, 2008

Box 623
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1. Letters of the New Testament times were written in an almost universal format, and used

many common conventions. There was no concrete template that everyone complied with, but

they almost always followed a certain form.

The four basic components of these letters are the opening salutation (which contains the

writer’s name, the name of the recipient, and a greeting), a prayer, blessing, or thanksgiving, the

body of the letter, and the final greeting/farewell.

Some minor modifications to the writer’s purpose were usual, but if a great change is made,

one should search for the reasoning and significance. For example, the letter Galatians does not

include a prayer, thanksgiving, or blessing because of Paul is so upset over their behavior. Other

reasons for lack of this structure include that the writing was a homily or sermon for a large

group of people, rather than a letter to an individual. This can be seen in clearly in Hebrews and

to a lesser extent in James, 2 Peter, and 1 John, which lack some of the usual personal elements

in letters (Bratcher). Luke reported a brief letter from the apostles and elders to the churches

throughout Antioch, Syria and Cilica in Acts 15. This letter follows the pattern, as it begins with

the full salutation, followed by the body, and the farewell. The brief nature of it does not seem to

make room for the blessing/ thanksgiving, which is less common in letters to groups of people

rather than a specific person, but it still follows the basic form. The letter from Claudius to Felix

in Acts 23 also has the customary salutation and body, but lacks the blessing and farewell.

Again, I suspect that this is due to the brief nature and urgency of the letter.

The letter, James, is very similar to the letters previously mentioned that are addressed to

many groups of people, rather than a specific person. It begins with a salutation where James

identifies himself, and gives his greeting to the scattered Jewish Christians who were to receive

the letter. James does not give a personal prayer, blessing, or thanks giving, which is probably

because of the large number of recipients from different congregations, but he immediately
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begins the body of the letter with teachings and exhortations. This letter also does not include a

farewell, which may serve to draw additional attention to the contents of the body.

2. Outline:

1. Salutation (1:1)

2. Endurance through trials and temptations (1:2-18)

2.1 The testing of faith (1:2-6)

2.1.1 Joy amidst trials (1:2)

2.1.2 Faith and perseverance (1:3-4)

2.1.3 Asking for wisdom from God (1:5)

2.1.4 The power of faith and doubt (1:6)

2.2 Specifics regarding Faith (1:9-18)

2.2.1 Consequences of doubt (1:7-8)

2.2.2 Proper perspective on wealth (1:9-11)

2.2.3 Perseverance through testing and temptation (1:12)

2.2.4 Understanding temptation (1:13-15)

2.2.5 God’s goodness (1:16-18)

3. Putting the word into practice (1:19-2:26)

3.1 Anger and the power of the tongue (1:19-20)

3.2 We shouldn’t be hearers only, but doers (1:1:21-27)

3.3 Do not show partiality (2:1-13)

3.4 Real faith shows itself in works (12:14-26)

4. Carnality in the church (3:1-4:12)

4.1 Controlling the tongue (3:1-12)

4.1.1 The tongue as a measure of maturity (3:1-2)

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4.1.2 Analogies of the tiny tongue (3:3-6)

4.1.3 Analogy of the tamed tongue (3:7-8)

4.1.4 Analogies of the disorder of praising and cursing from the same mouth (3:9-12)

4.2 Genuine Wisdom from God (3:13-18)

4.3 Drawing close to God (4:1-10)

4.3.1 Improper motives (4:1-3)

4.3.2 Friendship with the world (4:4-6)

4.3.3 Humility before God (4:7-10)

4.4 Don’t judge others (4:11-12)

5. Perspective on Christian living (4:13-5:18)

5.1 Warning against self-confidence (4:13-17)

5.2 A warning to the wealthy (5:1-6)

5.3 Patience and endurance (5:7-11)

5.4 Don’t take oaths (5:12)

5.5 The power of prayer (5:13-18)

5.6 Restoration of fallen away believers (5:19-20)

3. The authorship of the epistle of James is much more complex than one would first expect.

The author identifies himself in James 1:1 simply as, “James, the servant of God and of the Lord

Jesus Christ,” but he gives no further identification. There are four men named James in the New

Testament, and it is likely that it was one of these.

James the father of Judas and James the son of Alphaeus are the least likely, as little is

known about them, which makes it improbable that they would expect such a simple description

to be universally understood. James the son of Zebedee and brother of John was a very important

figure throughout the gospels, however, he suffered an early death as a martyr under Herod
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Agrippa 1. It is possible that he authored this letter, but it is also very probable that he died too

early to leave any literary remains. There is also plausibility that Herod’s persecution, which

began with James’ execution, is part of the reason why the letter was written. This would

eliminate this possibility along with the fact he was mentioned only once in Acts apart from the

account of his martyrdom. Again such low recognition makes it improbable that he would give

such simple self-identification.

James, the brother of Jesus is the most likely author for many reasons. He is mentioned

twice in the Gospels, and is referred to simply as “James” three times in Acts, as well as in First

Corinthians. James became of great renown following Pentecost and was the leader of the

Jerusalem Church sometime before A.D. 44.

There are six prominent internal evidences why this James has traditionally been viewed as

the author. The simplistic self-identification implies a well-known James as author, and Jesus’

brother is the only James to play a remarkably important part of early Christian history. The

authors Jewish background is also revealed by his use of Old Testament quotations, allusions,

and illustrations. James’ speech in Acts 15 contains similar linguistics to this letter, and there are

also many similarities with Jesus’ teaching style (especially the Sermon on the Mount), giving

additional verification this authorship. Accounts of James’ life elsewhere in the New Testament

and the portrait of James in Acts correspond with this letter’s statements about the Law, along

with the obvious authority with which James writes his letter. The last internal evidence is in the

community, which seems to belong to a period before the fall of Jerusalem, as the persecutors

almost disappeared from Judaea after the siege of Jerusalem.

There is also external evidence in the allusion of early Christian writings by Clement and

Hermas, as well as Origen, who mentions James by name, and regards the letter as scripture.

Evidence suggesting otherwise is in the initial limited interest, which was due do the letter’s lack
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of apostolic claim, text useful for refuting Gnostics, and dynamics and passion of Pauline letters.

It was also less popular because it was neither not christological or theological in thrust, but

ethical, and some believed it contradicted Pauline writings.

The strongest arguments against the traditional view are that the Greek is too good for a

Galilean peasant, the author does not claim to be the Lord’s brother, he doesn’t reference the

great events of Jesus’ life, the concept of law in the letter is somewhat different than what one

might expect from James, and there are few literary parallels with other New Testament books.

The alternate theories say that the author was pseudonymous, originally anonymous, but later

attributed to James, or written by a different James. There is no conclusive evidence to support

these claims, or to consider this letter inauthentic. Internal evidence also contradicts alternative

theories, so James, the brother of Jesus, remains the most probable author (Wallace).

Jesus’ brother, James, is not mentioned many times in the Bible, so we know relatively

little about his life. What scripture tells us is that he was part of the elders’ council in Jerusalem

(Acts 15:13), he was one of the people Christ appeared to (1 Cor. 15), was probably married (1

Cor. 9:5), and one of the three “Pillars of the Church” who ministered to gentiles (Gal. 2:9,12).

4. James’ letter is addressed to the “twelve tribes” of Jewish believers, scattered abroad, so it

is quite clear, initially that the audience is primarily Jewish. The word “scattered,” or

“dispersed,” implies that the churches were geographically widespread, located outside

Jerusalem and probably Judea as well. The reasons for the dispersion could have been

Persecution from Saul in A.D. 34 (Acts 7-8), and/or Herod’s persecution in A.D 44.

There are four main circumstances that were suggested by the letter, which also reveal the

nature of the audience. The Jewish background is quite clear as the churches meet in synagogues

(2:2), and the only major statement of doctrine is that there is one God (2:19). Jewish audience is

also suggested by the omission of the circumcision controversy, common to Paul’s gentile-
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addressed letters. Palestinian background is also seen by the reference to autumn and spring rains

(5:7), a weather pattern restricted to eastern Mediterranean coastal plains and lowlands.

The poverty of the audience is evidenced by James’ warnings (2:1-13), these believers are

likely to be either hired farmers (5:1-6), or merchants (4:13-17). The rich are also mentioned, but

are never called “brothers” suggesting that the rich are on the fringes of James’ audience.

The audience was also immature in the faith. This is inferred by their failure to practice

what they preach (1:22-27; 2:8-11), partiality to the rich and neglect of the poor (2:1-26),

uncontrolled tongues (2:1-26), and confidence in themselves, rather than God (4:13-17).

The believers addressed by James were an oppressed people. James rebuked their reaction

to oppression, exhorting them to seek the wisdom and gifts of God. They are reminded to

respond properly to any situation, which produces perseverance and character (Wallace).

5. A) The wisdom theme in James’ epistle is very profound, and was first mentioned in 1:5-8.

These verses says, “If you need wisdom, ask our generous God, and He will give it to you. But

when you ask him, be sure that your faith is in God alone. Do not waver, for a person with

divided loyalty… should not expect to receive anything from the Lord… they are unstable in

everything they do.” The amazing thing about this passage is that it shows us we don’t have to

rely on our own strength, knowledge, or abilities, but all true wisdom is found in our generous

God, who is eager to give it to those who ask and trust in Him alone.

James 3:13-18 also speaks of genuine wisdom from God, which proves itself through

honorable living, good works, humility, purity, peace, gentleness, impartiality, sincerity, and

mercy. This is the polar opposite of this is the earthly, unspiritual, and demonic “wisdom” which

manifests through selfishness, bitterness and jealousy.

B) James’ most predominant statement about faith is that intellectual assent to a set of

teachings is not true faith unless our conduct reflects what we believe. As he writes, “Faith
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without deeds is useless” (2:20). Active obedience demonstrates that our faith is genuine. The

power of faith is also mentioned in 5:15, “… a prayer offered in faith will heal the sick… and if

you have committed any sins, you will be forgiven.” Faith even as small as a mustard seed is

capable of moving mountains.

C) The theme of wealth in this epistle does not necessarily condemn those who are rich or

poor, but even says that both should give thanks for their condition (1:9-10). It does, however,

condemn trusting in riches (1:11), and showing partiality according to wealth (2:2-4). James also

encourages the poor by saying that God has chosen the poor to inherit the Kingdom of God.

James 5:1-6 additionally warns those who love and trust in riches, that they will face troubles,

their money will disappear, their greed will destroy them, and their injustice will condemn them.

- When we put our faith in God alone, and receive our wisdom directly from Him, our lives will

reflect that of Jesus in words and actions. In this place, it makes no difference whether we are

rich or poor, as we will be positioned for wise stewardship, just actions, impartiality, and right

relationship with both God and man.

6. I believe that James’ most important message for today’s church is that “talking the talk”

and warming the pews on Sundays does not qualify as true faith. As Christians, we make

remarkable claims about who God is, what Jesus did, how greatly God can change lives, etc., but

we are often at fault of giving contradictory testimony with a life that doesn’t reflect the message

we preach. If we profess to trust God and be His people, we must let go of earthly carnal values,

but display our love for God by what we do. Although we, as Christians, if we are justified by

faith alone, we are not called to simply listen to God’s Word, or go to church on Sunday, but

obey God in every part of our lives.

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Works Cited

Bratcher, Dennis. "The Genre of New Testament Letters and Epistles.." The Voice. 18 July 2006.
CRI/ Voice Institute. 18 Mar 2008 <http://www.cresourcei.org/ntletters.html>.

Life Application Study Bible, New Living Translation (NLT). Tyndale Charitable Trust. Tyndale
House Publishers Inc. Carol Stream, Illinois, 2004.

Wallace, Daniel B. "James: Introduction, Outline, and Argument." bible.org. 2006. Biblical
Studies Press. 18 Mar 2008 <http://www.bible.org/page.php?page_id=1361>.