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Introduction to James and Trials
Some introductory info on James with a few thoughts on chapter 1 to follow:
"AUTHOR
A. The traditional author is James (Hebrew, “Jacob”), the half-brother of Jesus (one of four, cf. Matt. 13:55; Mark 6:3; Acts 1:14; 12:17; Gal. 1:19). He was the leader of the Jerusalem Church (A.D. 48–62, cf. Acts 15:13–21; Gal. 2:9).
1. He was called “James the Just” and later nicknamed “camel knees” because he constantly prayed on his knees (from Hegesippus, quoted by Eusebius).
2. James was not a believer until after the resurrection (cf. Mark 3:21; John 7:5; Jesus appeared to him personally, I Cor. 15:7).
3. He was present in the upper room when the Spirit came on Pentecost (cf. Acts, recorded in 2:1).
4. He was married (cf. I Cor. 9:5).
5. He is referred to by Paul as a pillar (possibly an apostle, cf. Gal. 1:19) but was not one of the Twelve (cf. Gal. 2:9; Acts 12:17; 15:13ff).
6. In Antiquities of the Jews, 20:9:1, Josephus says that he was stoned in A.D. 62 by orders from the Sadducees of the Sanhedrin, while another tradition (the second century writers, Clement of Alexandria or Hegesippus) says he was pushed off the wall of the Temple.
7. For many generations after Jesus’ death a relative of Jesus was appointed leader of the church in Jerusalem.
8. There are two other men named James in the NT apostolic band. However, James, the brother of John, was killed very early in A.D. 44 by Herod Agrippa I (cf. Acts 12:1–2). The other James, “the less” or “the younger” (cf. Mark 15:40), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.
LITERARY GENRE
A. This letter/sermon reflects a knowledge of wisdom literature, both canonical (Job - Song of Songs) and inter-biblical (Ecclesiasticus about 180 B.C.). Its emphasis is practical living—faith in action (cf. 1:3–4).
B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:
1. loose structure (jumping from one subject to another)
2. many imperatives (54 of them)
3. diatribe (a supposed objector asking questions, cf. 2:18; 4:13). This is also seen in Malachi, Romans, and I John.
C. Although there are few direct quotations from the OT (cf. 1:11; 2:8, 11, 23; 4:6), like the book of the Revelation, there are many allusions to the OT.
D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it “pearls on a string.” [1]
Introduction to James and Trials
Some introductory info on James with a few thoughts on chapter 1 to follow:
"AUTHOR
A. The traditional author is James (Hebrew, “Jacob”), the half-brother of Jesus (one of four, cf. Matt. 13:55; Mark 6:3; Acts 1:14; 12:17; Gal. 1:19). He was the leader of the Jerusalem Church (A.D. 48–62, cf. Acts 15:13–21; Gal. 2:9).
1. He was called “James the Just” and later nicknamed “camel knees” because he constantly prayed on his knees (from Hegesippus, quoted by Eusebius).
2. James was not a believer until after the resurrection (cf. Mark 3:21; John 7:5; Jesus appeared to him personally, I Cor. 15:7).
3. He was present in the upper room when the Spirit came on Pentecost (cf. Acts, recorded in 2:1).
4. He was married (cf. I Cor. 9:5).
5. He is referred to by Paul as a pillar (possibly an apostle, cf. Gal. 1:19) but was not one of the Twelve (cf. Gal. 2:9; Acts 12:17; 15:13ff).
6. In Antiquities of the Jews, 20:9:1, Josephus says that he was stoned in A.D. 62 by orders from the Sadducees of the Sanhedrin, while another tradition (the second century writers, Clement of Alexandria or Hegesippus) says he was pushed off the wall of the Temple.
7. For many generations after Jesus’ death a relative of Jesus was appointed leader of the church in Jerusalem.
8. There are two other men named James in the NT apostolic band. However, James, the brother of John, was killed very early in A.D. 44 by Herod Agrippa I (cf. Acts 12:1–2). The other James, “the less” or “the younger” (cf. Mark 15:40), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.
LITERARY GENRE
A. This letter/sermon reflects a knowledge of wisdom literature, both canonical (Job - Song of Songs) and inter-biblical (Ecclesiasticus about 180 B.C.). Its emphasis is practical living—faith in action (cf. 1:3–4).
B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:
1. loose structure (jumping from one subject to another)
2. many imperatives (54 of them)
3. diatribe (a supposed objector asking questions, cf. 2:18; 4:13). This is also seen in Malachi, Romans, and I John.
C. Although there are few direct quotations from the OT (cf. 1:11; 2:8, 11, 23; 4:6), like the book of the Revelation, there are many allusions to the OT.
D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it “pearls on a string.” [1]
In reference to chapter 1, I would encourage you to read and understand verses 2-18 as a whole, not as separate topics. Not everyone would agree with me on this, but I think there is much sense in understanding it this way. The subject is introduced in the beginning - trials - and then differing issues that arise from dealing with trials are addressed:
1. How do you have wisdom in trials? (vv. 5-8)
2. Trials and poverty in life aren't a punishment -riches will fade. (vv. 9-11)
3. Persevering and understanding the difference between temptation and trial (vv. 12-15)
4. Be thankful for every gift from God - even the gift of suffering and trial (vv. 16-18)
Understanding this passage as a whole gives chapter 1 a lot more coherence and reduces the weirdness of addressing trials twice in a short section of seemingly unrelated topics. If all of these relate to trials in some way, the passage makes more sense as a whole. It also makes the final part both make more sense and also makes it more challenging. Everything God gives is a gift, including the difficult of trials. Anyway, you can feel free to disagree with me on this, but understanding the passage through this lens makes it much more understandable I think.
Questions? Comments?
1. How do you have wisdom in trials? (vv. 5-8)
2. Trials and poverty in life aren't a punishment -riches will fade. (vv. 9-11)
3. Persevering and understanding the difference between temptation and trial (vv. 12-15)
4. Be thankful for every gift from God - even the gift of suffering and trial (vv. 16-18)
Understanding this passage as a whole gives chapter 1 a lot more coherence and reduces the weirdness of addressing trials twice in a short section of seemingly unrelated topics. If all of these relate to trials in some way, the passage makes more sense as a whole. It also makes the final part both make more sense and also makes it more challenging. Everything God gives is a gift, including the difficult of trials. Anyway, you can feel free to disagree with me on this, but understanding the passage through this lens makes it much more understandable I think.
Questions? Comments?
[1] Robert James Dr. Utley, vol. Volume 11, Jesus' Half-Brothers Speak: James and Jude, Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 2000), 1, 3.
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