Professional Documents
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Theology of James
Theology of James
This is a series that the church needs more than ever, as we forge
fresh links between the world of biblical studies and our Reformed
theology. The contributors remind us again that the Bible is a
book about God and his purposes and encourages us to preach
and teach the message of salvation which it contains. It will be
an inspiration to many and will give us new insight into the faith
once delivered to the saints.
Gerald Bray, Beeson Divinity School
EWaR][T]`5]Ra>S]^ZS
Christopher W. Morgan
Morgan_James.indd 3 10/8/10 12:34:59 PM
2010 by Christopher W. Morgan
All rights reserved. No part of this book may be reproduced, stored in a retrieval
system, or transmitted in any form or by any meanselectronic, mechanical,
photocopy, recording, or otherwiseexcept for brief quotations for the purpose
of review or comment, without the prior permission of the publisher, P&R Pub-
lishing Company, P.O. Box 817, Phillipsburg, New Jersey 088650817.
Unless otherwise indicated, Scripture quotations are from ESV Bible (The
Holy Bible, English Standard Version ). Copyright 2001 by Crossway
Bibles, a publishing ministry of Good News Publishers. Used by permission.
All rights reserved.
Series Introduction ix
Acknowledgments xi
Introduction xiii
1. James in Context 1
2. Influences on Jamess Thought 25
3. Jamess Pastoral Burden: Wisdom for Consistency in
the Community 39
4. Wisdom 47
5. Consistency 55
6. Suffering 65
7. The Poor 77
8. Words 95
9. Gods Word and Law 115
10. James and Paul 127
11. A Sketch of Jamess Theology 145
12. Theology at Work 169
13. James for the Twenty-firstCentury Church 187
ROBERT A. PETERSON
Series Editor
Dr. Ron Ellis, Dr. Jonathan Parker, Dr. Dan Wilson, the trust-
ees, and the administration at CBU, for their consistent encour-
agement of my writing.
Librarian Barry Parker and student workers Kristen Harris,
Matt Leonard, and Jonathan McCormick, for their diligence and
assistance in the research process.
Robert Peterson, friend, partner, capable coeditor, and quality
series editor, for his belief in this project and counsel throughout
this process.
Finally, to Marvin Padgett and others at P&R, it is a pleasure
to work with you. Your commitment to the historic teachings of
the Christian faith, joyful spirit, and consistent support have been
sources of much encouragement to me.
xii
1. Tim Keller, The Gospel and the Poor, Themelios 33, no. 3 (December 2008): 17.
2. Christopher J. H. Wright, The Mission of God: Unlocking the Bibles Grand Narrative
(Downers Grove, IL: InterVarsity Press, 2006), 369.
xiii
3. I adapted this analogy from Richard B. Gaffin Jr., Resurrection and Redemption: A Study
in Pauls Soteriology, 2nd ed. (Phillipsburg, NJ: Presbyterian and Reformed, 1987), 28.
xv
of view. We might walk through it, drive through it, or fly over it
in a helicopter. In a way, walking through it would be like biblical
exegesis. Every piece of the terrain is observed. Flying over it is
like systematic theology, as it orients us to the major contours of
the land. Driving through it is comparable to biblical theology,
as it covers the bulk of the terrain and yet gives a fairly broad
perspective. All three approaches have their place.
While relying upon careful exegesis and being informed by
systematic theology, this volume is a work in biblical theology
and therefore seeks to connect the dots of the particular texts in
the epistle of James and show its primary message. It also seeks
to show the big picture of James, its specific themes, and how
those themes point to the larger message. It seeks to demonstrate
that while particular passages have important messages, biblical
books also have larger, overarching messages that merit attention.
Sometimes we get so focused on the specific truths of specific
passages that we forget to read them in light of the overarching
literary context. In contrast to our tendency, however, the epistle
of James was likely written to be read to churches in its entirety,
and thus was viewed primarily as a whole. A holistic look at James
will enhance our understanding, teaching, and preaching.
I also feel the need for this book because James has received
little attention theologically, although this is beginning to change.
Much of the attention that James does receive is tied to the issue
of justification (by faith alone or by faith and works). Jamess
other themes and overall theology have much to offer and should
not be neglected.
In keeping with the purpose of the Explorations in Biblical
Theology series, this volume does not address all of the scholarly
debates concerning James, although those who are familiar with
such debates will likely spot my views on many of the issues.
Instead, I will set forth the primary themes and theology of James,
so that the big picture of its message can be better seen. I will also
assess how Jamess teaching is related to, and informed by, other
biblical writers. And upon that foundation I intend to sketch out
the overall theology of James.
xvi
xviii
1.Douglas J. Moo, James, Tyndale New Testament Commentaries (Grand Rapids: Eerd-
mans, 1985), 1920 (hereafter abbreviated as Moo, James, TNTC). Because of the virgin
. . . that Christ died for our sins in accordance with the Scrip-
tures, that he was buried, that he was raised on the third day in
accordance with the Scriptures, and that he appeared to Cephas,
then to the twelve. Then he appeared to more than five hundred
brothers at one time, most of whom are still alive, though some
have fallen asleep. Then he appeared to James, then to all the
apostles. Last of all, as to one untimely born, he appeared also
to me. (1 Cor. 15:38)
Brothers, listen to me. Simeon has related how God first visited the
Gentiles, to take from them a people for his name. . . . Therefore
my judgment is that we should not trouble those of the Gentiles
who turn to God, but should write to them to abstain from the
things polluted by idols, and from sexual immorality, and from
what has been strangled, and from blood. For from ancient gen-
erations Moses has had in every city those who proclaim him, for
he is read every Sabbath in the synagogues. (Acts 15:1321)
8. Bock, Acts, 505. Paul later echoed this emphasis (cf. Rom. 15:713).
James asserted that the Gentiles must not be burdened with Jew-
ish regulations, but out of respect and cultural sensitivity should
refrain from certain matters (15:20).10 Following Jamess speech,
the apostles and elders commissioned a letter to the Gentile believ-
ers, stating essentially what James had just asserted.
Jamess leadership role among the Jewish Christians was
significant. He seemed to serve as the chair at the Jerusalem
Council, his conclusions regarding the controversy won the day,
and his insightful speech solidified the councils decision.
Acts 21:1726 portrays another episode involving Paul and
James. Paul and Luke arrived in Jerusalem and went to see James
and the elders. Paul told them stories of what God had done among
the Gentiles. Upon hearing the stories, James and the elders glorified
God (21:20). But they also informed Paul that many Jewish Chris-
tians had been hearing false reports of Pauls teaching and ministry.
The word on the street was that Paul had been undermining the law
by telling Jewish Christians neither to circumcise their children nor
to follow traditional customs. So James and the elders encouraged
Paul to go into the temple and publicly perform the rites of purifi-
cation, which would help silence the rumors and demonstrate his
commitment to the law. At their request, Paul did so.
Acts 21 also sheds light on James, Paul, and their relationship.
For example, it shows how people misinterpreted Pauls teaching
13. See Matti Myllykoski, James the Just in History and Tradition: Perspectives of Past
and Present Scholarship (Part I), Currents in Biblical Research 5, no. 1 (2006): 73122;
idem, James the Just in History and Tradition: Perspectives of Past and Present Scholar-
ship (Part II), Currents in Biblical Research 6, no. 1 (2007): 1198.
14. John R. W. Stott, The Message of Acts: The Spirit, the Church and the World, Bible
Speaks Today (Downers Grove, IL: InterVarsity Press, 1990), 12123; cf. D. H. Little, The
Death of James the Brother of Jesus (PhD diss., Rice University, 1971).
15. Moo, James, TNTC, 22.
16. Ibid., 22.
Aside from the issue of direct authorship, the most secure con-
clusion is that this documentwhether in epistolary form or
notbetrays a debt to the literary conventions and idioms of
Hellenistic Judaism. It may have some connection with James
in Jerusalem; but its final author, whether as redactor or amanu-
ensis, was well versed in the bilingual vocabulary and writing
techniques of the Roman provinces.17
Though not personally holding to this view, Moo states the argu-
ment clearly: James is written in idiomatic Hellenistic Greek,
17. Ralph P. Martin, James, Word Biblical Commentary (Waco, TX: Word, 1988),
lxx.
10
11
12
Date
If James, the brother of Jesus, is the author of this letter,
then it was written before AD 62, the date of Jamess martyr-
dom. The lack of references to issues surrounding the Jerusalem
Council (e.g., law, Gentiles, kosher food, etc.) may point to a
date prior to the Jerusalem Council (approximately AD 50). The
23. Martin, James, lxviilxxvii.
24. Davids, James, 22.
13
The Churches/Recipients
Although a detailed explanation of the historical situation and
audience cannot be found in James, the letter does provide some
information about the audience, sometimes explicitly, but most
often implicitly. One characteristic is clear: the recipients were
primarily, if not exclusively, Jewish Christians. This seems clear
from James 1:1 as well as regular references to Jewish institutions
and beliefs. These Christians also met in a synagogue (2:2) with
elders (5:14). Their God is immutably holy (1:1315), one (2:19),
and the unique judge and lawgiver (4:12). James refers to Abra-
ham, Rahab, and Elijah. He expects his readers to understand the
Old Testament image of the marriage relationship as representing
the covenant between God and his people (4:4).
Where did these Jewish Christians live? James 1:1 addresses
the twelve tribes in the Dispersion. I. H. Marshall observes that
while this is a Christian letter to Christians, the writer here takes
up the tradition of Jewish leaders writing to Jewish people living in
exile from their homeland and exposed to the difficulties and trials
of this situation.27 Most scholars interpret this literally, as refer-
25. Douglas J. Moo, The Letter of James, Pillar New Testament Commentary (Grand
Rapids: Eerdmans, 2000), 2527 (hereafter abbreviated as Moo, James, PNTC).
26. Ibid., 26.
27. I. H. Marshall, New Testament Theology: Many Witnesses, One Gospel (Downers
Grove, IL: InterVarsity Press, 2004), 628.
14
28. For more on the twelve tribes in the Diaspora, see Robert W. Wall, James, Letter
of, in Dictionary of the Later New Testament and Its Developments, ed. Martin and Davids,
54851; cf. P. R. Trebilco, Diaspora Judaism, in Dictionary of the Later New Testament
and Its Developments, ed. Martin and Davids, 287300.
29. Richard Bauckham, James: Wisdom of James, Disciple of Jesus the Sage (London:
Routledge, 1999), 16.
30. Ibid.
15
16
recipients have treated the rich who attend their assembly in com-
parison to those who come and are poor with shabby clothing.
Some in the church gave preferential treatment to the rich and
dishonored the poor, which was particularly absurd since most
of them were poor (2:6). The recipients were generally able to
meet the needs of those fellow church members who were poorly
clothed and in need of daily food (2:1426). From this it appears
that there was a certain minority in the churches that had major
financial needs, but also a larger group that was not severely poor.
The majority at least had decent clothes and daily food, and even
enough resources to help their fellow believers.
More information about the recipients comes from 4:13:
Come now, you who say, Today or tomorrow we will go into such
and such a town and spend a year there and trade and make a
profit. Such an exhortation makes little sense unless there were
at least some in the congregations who were merchants. James
also addresses the rich in 1:911 and 5:16, and from this some
have concluded that the congregations must have included wealthy
landowners. That is highly improbable since James depicts such
people suffering future punishment in hell. Instead, James uses a
rhetorical style reminiscent of some of the Old Testament prophets
and condemns the rich outside the fellowship.
This reconstruction of the audience suggests that there are
four distinct groups referred to in this epistle: (1) the poor (the
majority in this believing community), (2) the severely poor (those
without decent clothes and often in need of daily food), (3) the
merchants (those tempted to be overconfident in their plans),
and (4) the wealthy landowners (those exploiting the poor).33 The
congregations were primarily composed of the first three groups,
with the majority being in the first category.
33. More than one hundred years before the writing of James, the Roman general
Pompey conquered Judean territory and left many Jewish peasants without land. Later
the extreme taxation by Herod the Great drove more small farmers out of business. The
result was that in the first century many peasants worked as tenants on large estates
while others became day laborers, hoping to find good work and often finding it only
around harvesttime. Resentment against aristocratic owners was significant and often
deserved. See Craig Keener, The IVP Bible Background Commentary (Downers Grove, IL:
InterVarsity Press, 1993), 688.
17
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Form
As is evident from James 1:1, the genre of James is epistle.
It opens with an address that mentions its author, its recipients,
and the general occasion.
Although James is primarily an epistle, other literary forms
can be detected. For example, James is also paraenesis (exhor-
tation). Paraenesis is a genre of ancient moral literature char-
acterized by various collections of moral sayings and essays,
loosely held together by common themes and linking catch-
words but without literary rhyme, theological reason or spe-
cific spatial location.38 Its dominant mood is imperative, and
the primary exhortation is to live virtuously. It often points to
36. Kurt A. Richardson, James, New American Commentary (Nashville: Broadman
and Holman, 1997), 24.
37. This is called duadiplosis or paronomasia.
38. Wall, James, 551.
19
moral truth that all should accept and heroic examples that all
should imitate.39
James in some ways also bears the imprints of oral composi-
tion. The material may originally have been a collection of sermons
by James later put into writing as a letter under his authority and
oversight.40 Various elements in James not only demonstrate the
authors literary skill, but also his accomplished rhetorical style
and oral composition. This is seen in Jamess overall flow and
rhythm, along with the particular usage of paronomasia (1:12),
parechesis (1:24), alliteration (1:2), rhyme (1:6), and similarity
in word sounds (3:17). There are also several indications of an
oral style in James: relatively short sentence structure, frequent
use of the imperative (49 times in 108 verses), forms of direct
address (17 occurrences of the vocative, primarily brothers),
vivid examples, personification (1:15, 23), simile (1:6, 1011; 5:7),
rhetorical questions (2:67, 14, 17; 4:1, 5), and negative terms
(2:20; 4:4, 8). Davids concludes, All of these examples together
show that despite its careful literary crafting, the letter partakes
of the characteristics of oral rather than written discourse.41
Structure
The epistles structure, or lack thereof, often takes center
stage in academic discussions. Some find little or no literary strat-
egy and structure. Reformer Martin Luther supposed that James
threw things together chaotically.42 Martin Dibelius proposed
that James has minimal structure and is primarily paraenesis, a
collection of exhortations loosely strung together.43 Others, how-
ever, note structure and progression. Following the trajectory of
39. See Matt. A. Jackson-McCabe, A Letter to the Twelve Tribes in the Diaspora: Wis-
dom and Apocalyptic Eschatology in the Letter of James, Society of Biblical Literature
Seminar Papers 35 (1996): 50417.
40. C. L. Church, A Forschungsgeschichte on the Literary Character of the Epistle of
James (PhD diss., The Southern Baptist Theological Seminary, 1990), 25561.
41. Davids, James, 58.
42. Timothy George, A Right Strawy Epistle: Reformation Perspectives on James,
The Southern Baptist Journal of Theology 4, no. 3 (Fall 2000): 2031.
43. Martin Dibelius, A Commentary on the Epistle of James, rev. Heinrich Greeven,
Hermeneia Commentary (Philadelphia: Fortress, 1976), 111.
20
44. Davids, James, 25; cf. Fred. O. Francis, The Form and Function of the Opening
and Closing Paragraphs of James and 1 John, Zeitschrift fr die neutestamentliche Wis-
senschaft 61 (1970): 11026.
45. Moo, James, PNTC, 45.
46. Wall, James, Letter of, 55759.
47. Davids, James, 2229.
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