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Shoe-Leather Theology: A Study of James Page 7 These study notes are produced to coordinate with the weekly teaching series “Shoe-Leather Theology: A Study of James” by First Family Church, Ankeny, IA. More resources on this series are available at ffclife.com.

Shoe-Leather Theology: A Study of the Epistle of James

Overview of the Epistle of James Faith without works cannot be called faith. It is dead, and a dead faith is worse than

no faith at all. Faith must work; it must produce; it must be visible. Verbal faith is not enough; mental faith is insufficient. Faith must move into action. Throughout his epistle to Jewish believers, James integrates true faith and everyday practical experience by stressing that true faith “works.” It endures trials; it obeys God’s Word; it produces doers; it harbors no prejudice; it controls the tongue; it acts wisely; it provides the power to resist the devil; it waits patiently for the coming of the Lord.2

The Author of the Epistle The writer of the letter identifies himself simply as “James, a servant of God and of

the Lord Jesus Christ” (1:1). Who is this James? Of the four men with this name mentioned in the New Testament, only two are significant enough to have identified themselves as simply as does the author of this letter: James the son of Zebedee, who was one of the twelve apostles (Mark 1:19), and James “the Lord’s brother” (Gal. 1:19), who early on became the leader of the Jerusalem church (cf. Acts 15:13; 21:18; Gal. 2:9). Although a few scholars have thought that the son of Zebedee could be the author, his early martyrdom (AD 44; cf. Acts 12:2) probably removes him from consideration. Still others think that the good, almost literary Greek of the letter, along with the way the author handles the topic of justification (2:14–26), makes it likely that someone toward the end of the first century wrote the letter and ascribed it to James. But this theory is unnecessary and calls into question the honesty of the writer. There is every reason to accept the widespread opinion of the early church that James the brother of the Lord wrote this letter.

Although this view is contested, it is probable that James was a younger brother of Jesus, born to Joseph and Mary after the birth of Jesus. Not a believer during Jesus’s earthly ministry (cf. John 7:5), James was probably converted as a result of a postresurrection appearance (1 Cor. 15:7). His wise leadership of the Jewish Christian church (see Acts 15:6–22), along with his piety and respect for ancestral traditions, earned him the title “the Just” in both Jewish and Christian history.3

2 Bruce Wilkinson and Kenneth Boa, Talk Thru the Bible (Nashville: T. Nelson, 1983), 462.

3 Gary M. Burge and Andrew E. Hill, eds., The Baker Illustrated Bible Commentary (Grand Rapids, MI: Baker Books, 2012), 1524.

Shoe-Leather Theology: A Study of James These study notes are produced to coordinate with the weekly teaching series “Shoe-Leather Theology: A Study of James” by First Family Church, Ankeny, IA. More resources on this series are available at ffclife.com.

Five Men Named James in the New Testament

Identification Scripture Description 1. James, father of Judas (not

Iscariot)

Luke 6:16

Nothing is known about this James. He is mentioned in the list of the original twelve disciples as the father of Judas (not Iscariot) to distinguish him from Judas the betrayer. This Judas is also distinguished by the name “Thaddeus.”

2. James, son of Zebedee, brother of John

Matt. 4:21; 10:2; 17:1; Mark 1:19, 29; 3:17; 5:37; 9:2; 10:35, 41; 13:3; 14:33; Luke 5:10; 6:14; 8:51; 9:28, 54; Acts 1:13; 12:2

Brother of the apostle John and one of the “Sons of Thunder.” He witnessed some of Jesus’ private miracles, was present at Christ’s transfiguration, and was invited to pray with Jesus in the Garden of Gethsemane. This James was the first of the twelve disciples to be martyred, put to death by the sword around AD 44.

3a. James, son of Alphaeus

Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13

One of the twelve disciples, distinguished as the “son of Alphaeus” to keep him distinct from James #2. Many scholars believe #3a and #3b, “James the Less,” are the same person.

3b. James the Less, son of Mary

Matt. 27:56; Mark 15:40; 16:1; Luke 24:10

The son of one of the women named Mary who witnessed Jesus’ burial and resurrection. Many believe “James the Less” is the same as James, the son of Alphaeus (#3a).

4. James, son of Joseph and Mary, half-brother of Jesus

Matt. 13:55; Mark 6:3; Acts 1:14; 12:17; 15:13; 21:18; Gal. 1:19; 2:9, 12; 1 Cor. 15:7; Jude 1:1

The natural son of Mary and Joseph after the birth of Jesus. Though he did not believe in his brother, Jesus, during His earthly ministry (John 7:5), after the risen Lord made a special appearance to him, James became a believer and eventually the leader of the Jewish Christian church in Jerusalem until he was martyred around AD 62.4

4 Charles R. Swindoll, Insights on James and 1 & 2 Peter, Swindoll’s New Testament Commentary (Grand Rapids, MI: Zondervan, 2010), 15.


James or Jacob? The author’s name appears as James in

English Bibles; however, that is only the anglicized form. His real name in the Greek text is Jacob—the same as the Jacob of Genesis. How did Jacob’s name develop into “James”? The transition proceeded as follows: In Hebrew, Jacob is Yaakov. Since the New Testament was written in Greek, and Greek does not have a “Y” sound, the Hebrew “Y” changed to a Greek “I” sound. Thus, in Greek, his name is Iakobos (In the same way Yeshua, the Hebrew for “Jesus,” became Ieisous in Greek.) However, the English form did not emerge directly from Greek, but via Latin. When his name was translated to Latin, initially, it was similar to the Greek, Iakobus. But as Latin evolved, Iakobus of Latin became another Latin form, Jacobus. As the Latin language progressed, the “B” changed to an “M,” and his name was Jacomus. Finally, the Latin Jacomus became the English James.5

Was James An Apostle? There were two categories of Apostles. The first category was the closed apostolic

group of twelve. To qualify, one must have been with Jesus from the time of His baptism by John until His Ascension (Acts 1:21–22). Very few qualified, and in Acts 1, when the Apostles wished to find a replacement for Judas, only two men (Barsabbas/Justus and Matthias) had those prerequisites. There was a second category of Apostleship. The only prerequisite for this category required witnessing the resurrected Messiah (1 Cor. 9:1) without having accompanied Jesus since His baptism by John. Paul and Barnabas met this qualification to become Apostles, and so did Jacob/James. He is recognized as an Apostle in Galatians 1:19. Later, he also became the first pastor of the Church of Jerusalem (Acts 15:13–21; Acts 21:17–26).6

5 Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 207.

6 Ibid., 208.


The Roman Catholic Teaching of James & the Perpetual Virginity of Mary Roman Catholic scholars who argue for the perpetual virginity of Mary believe that

James the Lord’s half-brother was either Joseph’s son by a previous marriage or Jesus’ cousin. This view, however, has no scriptural support. Joseph and Mary no doubt had children, but they did so after the virgin birth of Jesus, and no evidence exists to indicate that Joseph was formerly married. Further, the Greek word adelphos plainly means “brother” and not “cousin.”7

James the Just and His Death The best insight into James’s character is gained by reading his own writing. As we

study the Epistle of James we will see he was a praying man, pure, powerful, practical, plain, persistent, humble, honest, single-minded, upright, and just.

Concerning the last-named trait, James came to be known by the early church as “James the Just,” (meaning James the Righteous). It is interesting to note that James’s father, Joseph, was “a righteous man” (Matt. 1:19); and that James refers to Jesus as “the righteous” man (James 5:6). The International Standard Bible Encyclopedia pursues this thought at length, showing how the younger brother James and his elder brother Jesus were so much alike in personality. The content and style of their messages were very similar.

Death A strong tradition is that James was martyred at Jerusalem in A.D. 62. This date is

about one year after the closing of the book of Acts and about five years before Paul and Peter were martyred. The manner of death, if Josephus (A.D. 37–95) and others are correct, was by stoning at the order of Ananias the high priest.8

Audience, Date, and Occasion James is classed among the General Epistles of the New Testament, those letters that

are not addressed to specific churches (e.g., 1 Corinthians) or individuals (e.g., 1 Timothy). But this does not mean that James had no definite readers in mind as he wrote. The letter is addressed to “the twelve tribes scattered among the nations” (1:1). From its original application, the phrase “twelve tribes” came to designate the complete regathering of God’s people that would take place in the messianic age (cf. Isa. 49:6; Ezek. 47:13). James, then, uses this title to remind his readers that they belong to that new creation, the church, that God has brought into being on the basis of faith in his Son (cf. Matt. 16:18). These “twelve tribes” have been “scattered” or “dispersed” among the

7 Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1841.

8 Irving L. Jensen, Jensen’s Survey of the New Testament: Search and Discover (Chicago: Moody Press, 1981), 425.


nations. What is meant by this? In one sense, all God’s people, as aliens and exiles, living apart from our true heavenly home, have been “scattered” in this world (cf. 1 Pet. 1:1).

But the word “scatter” and its noun form, “those scattered,” or “dispersion,” was often used to designate Jews living outside Palestine. It may be that James uses the word with this more specific meaning. Suggestive here is the reference in Acts 11:19 to those early Jewish Christians in Jerusalem who were forced to flee the city because of persecution and engaged in evangelism among Jews “as far as Phoenicia, Cyprus and Antioch.” Could this not furnish a plausible background for the circumstances of the Letter of James? Forced to live away from their home church, these scattered parishioners required exhortation and advice on issues they were facing. What is more natural than that their spiritual guide send them a pastoral letter?

If this reconstruction of the circumstances of the letter is accepted, it would make James probably the earliest New Testament book to be written—sometime in the middle 40s of the first century. Also suggestive of an early date are the reference to the synagogue as the place of meeting (2:2) and the fact that the sharp debates over the place of the law in Christianity, so prevalent from the latter 40s on, are not reflected in the letter. The way in which James deals with justification in 2:14–26 also fits nicely into this early time period: James’s teaching implies that he has heard of Paul’s slogan “justification by faith” but that he has no firsthand knowledge of what Paul really meant by it. Such a situation would exist only before the Jerusalem council of AD 48 or 49 (see Acts 15).

We understand James, then, to be a letter of pastoral encouragement and exhortation written to Jewish Christians living outside Palestine in the middle 40s of the first century.9

Theme of the Epistle of James The Epistle of James makes a unique contribution in the New Testament with its

strong ethical emphasis. Its ethical teaching is scattered throughout the writing. James clearly taught that a faith that lacked works was empty, vain, and useless. James’s frequent use of the imperative mood indicates his passionate feeling about the issues he faced. His fiery words resemble those of an Old Testament prophet. He shared ethical commands that touched upon both personal morality and social justice.10

9 Gary M. Burge and Andrew E. Hill, eds., The Baker Illustrated Bible Commentary (Grand Rapids, MI: Baker Books, 2012), 1524–1525.

10 David S. Dockery et al., Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 758.


The Keys to James Key Word: Faith That Works Key Verses (1:19–22; 2:14–17)—“Therefore, my beloved brethren, let every man be

swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God. Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves” (1:19–22).

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give


them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.” (2:14–17).

Key Chapter (1)—One of the most difficult areas of the Christian life is that of testings and temptation. James reveals our correct response to both: to testings, count them all joy; to temptations, realize that God is not their source.11

Outline of the Epistle of James

SECTION OUTLINE ONE (JAMES 1) James opens with a greeting and short discussions on trials and temptations, trusting, transition, treasure, and true religion.

I. JAMES’S GREETING (1:1): James addresses his book to the twelve Israelite tribes scattered among the nations.

II. JAMES SPEAKS OF TRIALS AND TEMPTATIONS (1:2–4, 12–16): Here he pictures these experiences in a twofold light. A. Positive (1:2–4, 12): As seen from God’s perspective.

1. The purpose (1:2–3): To purify and strengthen us. 2. The products (1:4)

a. Perseverance (1:4a) b. Maturity (1:4b)

3. The promise (1:12): God will someday give the crown of life to those who successfully endure.

B. Negative (1:13–16): As seen from Satan’s perspective. 1. The purpose (1:13–14): To pervert and weaken us. 2. The products (1:15–16)

a. Evil actions (1:15a) b. Possible death (1:15b–16)

III. JAMES SPEAKS OF TRUSTING (1:5–8) A. When to trust God (1:5): When we need wisdom. B. How to trust God (1:6b–8)

1. Positive (1:6a): We need only to ask him in faith. 2. Negative (1:6b–8): Wisdom will not be given to a faithless person.

IV. JAMES SPEAKS OF TRANSITION (1:9–11): James touches on the shortness of life. A. The example (1:9a, 10a, 11): Human glory is like a beautiful flower that

blossoms and soon fades away.

11 Bruce Wilkinson and Kenneth Boa, Talk Thru the Bible (Nashville: T. Nelson, 1983), 465.


B. The exhortation (1:9b, 10b): Only God’s glory is eternal.

V. JAMES SPEAKS OF TREASURE (1:17–25): The treasure here is the Bible itself. A. The source of this treasure (1:17): It came as a perfect gift from the

unchanging God, who “created all heaven’s lights.” B. The salvation in this treasure (1:18): We have become his children through

this priceless gift. C. The symbol for this treasure (1:19–25): James compares the Bible to a

mirror.

VI. JAMES SPEAKS OF TRUE RELIGION (1:26–27) A. The fiction (1:26): Some believe they can claim the name of Christ and

continue to slander other Christians. B. The facts (1:27): James lists two (of many) signs indicating true religion.

1. Having compassion upon orphans and widows (1:27a) 2. Keeping from the pollution of the world (1:27b)

SECTION OUTLINE TWO (JAMES 2) James discusses the subjects of godless favoritism and godly faith.

I. GODLESS FAVORITISM (2:1–13) A. The command against favoritism (2:1–8)

1. The examples (2:1–4): His readers are guilty of the following sins: a. Treating rich visitors with great respect (2:1–2a, 3a) b. Treating poor visitors with no respect (2:2b, 3b–4)

2. The enigma (2:5–7): James cannot understand this, for often it was the rich who persecuted them and ridiculed their Savior.

3. The exhortation (2:8): James says, “Obey our Lord’s royal command found in the Scriptures.”

B. The consequences of favoritism (2:9–13) 1. To break this law is to break all laws (2:9–12). 2. To show no mercy is to receive no mercy (2:13).

II. GODLY FAITH (2:14–26): James contrasts having only head faith with having head, heart, and hand faith. A. Two examples of having only head faith (2:14–20)

1. In regard to the destitute (2:14–18): Head faith by itself is empty faith and attempts to minister to the poor by pious words not accompanied by works.

2. In regard to the demons (2:19–20) a. The fiction (2:19a): “Do you still think it’s enough just to believe that

there is one God?” b. The facts (2:19b–20): “Well, even the demons believe this, and they

tremble in terror!”


B. Two examples of having head, heart, and hand faith (2:21–26) 1. Abraham (2:21–24): He proved his faith by his willingness to offer up his son

Isaac. 2. Rahab (2:25–26): She proved her faith by protecting the two Israelite spies.

SECTION OUTLINE THREE (JAMES 3) James talks about the tongue.

I. IMPORTANCE OF THE TONGUE (3:1–2): Anyone who can control his or her tongue is a perfect (totally mature) person, able to keep the entire body in check.

II. ILLUSTRATIONS OF THE TONGUE (3:3–5) A. How it can control (3:3–4)

1. It is as a bridle to a horse (3:3). 2. It is as a rudder to a ship (3:4).

B. How it can consume (3:5): It is like a spark, which, though small, can destroy a great forest.

III. INIQUITY OF THE TONGUE (3:6): It can be set on fire by hell itself, utterly corrupting and destroying its owner.

IV. INCORRIGIBILITY OF THE TONGUE (3:7–8) A. People have been able to train the brute creatures (3:7). B. No person has been able to train the tongue (3:8).

V. INCONSISTENCY OF THE TONGUE (3:9–12) A. The contradiction (3:9–10): It tries to do two things simultaneously.

1. It tries to praise God (3:9a, 10a). 2. It tries to curse people (3:9b, 10b).

B. The conclusion (3:11–12): It cannot do these two things simultaneously. 1. Fresh water and salt water cannot flow from the same spring (3:11, 12c). 2. A fig tree cannot bear olives (3:12a). 3. A grapevine cannot produce figs (3:12b).

VI. INSTRUCTIONS FOR THE TONGUE (3:13–18) A. The path it should follow (3:13, 17–18): In order to control the tongue, the

owner should always allow God’s wisdom. B. The path it should flee (3:14–16): The owner should never allow his or her

tongue to be influenced by Satan.


SECTION OUTLINE FOUR (JAMES 4) James discusses the pollution of the human heart and the solution to this problem.

I. THE POLLUTION IN THE HUMAN HEART (4:1–5, 11–13, 16–17) A. The root of the problem (4:1a): Envy and wicked desires. B. The fruit of the problem (4:1b–5, 11–13, 16–17)

1. Constant fighting and quarreling (4:1) 2. Killings (4:2a) 3. Total breakdown in prayer (4:2b–3)

a. Not asking God for spiritual things (4:2b) b. Asking God for sinful things (4:3)

4. World lovers (4:4) 5. Grieving the Holy Spirit (4:5) 6. Slandering (4:11–12) 7. Boasting about the future (4:13, 16–17)

II. THE SOLUTION FOR THE HUMAN HEART (4:6–10, 14–15) A. Humble yourself (4:6, 10): This act alone results in a twofold blessing.

1. God will give you grace (4:6). 2. God will lift you up (4:10).

B. Submit to God (4:7a). C. Resist the Devil (4:7b). D. Repent (4:8–9). E. Depend on God for the future (4:14–15).

1. The wrong action (4:14): James reminds his readers that no one knows what tomorrow will bring.

2. The right action (4:15): James urges his readers to simply preface their plans by the following words: “If the Lord wants us to.”

SECTION OUTLINE FIVE (JAMES 5) James discusses the topics of the selfish rich, suffering, swearing, supplication, and soul winning.

I. THE SELFISH RICH (5:1–6) A. The consternation of the selfish rich (5:1–3a): James warns the rich of the

future misery awaiting them. 1. Their very clothes will rot (5:1–2). 2. Their gold and silver will corrode (5:3a).

B. The cruelty of the selfish rich (5:4–6) 1. They cheat their workers (5:4). 2. They live in sinful luxury and self-indulgence (5:5). 3. They condemn and murder innocent people (5:6).

C. The condemnation of the selfish rich (5:3b): Their greed stores up for them the fires of hell.


II. SUFFERING (5:7–11): James gives three examples of steadfastness in suffering. A. From the soil (5:7): “Be patient as you wait for the Lord’s return. Consider

the farmers who eagerly look for the rains in the fall and in the spring.” B. From the Scriptures (5:10–11): “Job is an example of a man who endured

patiently.” C. From the Second Coming (5:8–9): “You, too, must be patient. And take

courage, for the coming of the Lord is near.”

III. SWEARING (5:12) A. Negative (5:12a): Don’t swear by heaven or earth or anything else. B. Positive (5:12b): Let your answer be a simple yes or no.

IV. SUPPLICATION (5:13–18) A. The exhortation to prayer (5:13–16a)

1. Seasons of prayer (5:13): When should we pray? a. In times of trouble (5:13a) b. In times of triumph (5:13b)

2. Reasons for prayer (5:14–16a) a. Prayer will raise up the sick (5:14–15a). b. Prayer will restore the sinner (5:15b–16a).

B. The example of prayer (5:16b–18) 1. The power (5:16b): A righteous person’s prayer is both powerful and

effective. 2. The person (5:17–18): James selects Elijah as his role model here.

a. “Elijah was as human as we are, and yet when he prayed earnestly that no rain would fall, none fell for the next three and a half years!” (5:17).

b. “Then he prayed for rain, and down it poured” (5:18).

V. SOUL WINNING (5:19–20) A. The faithfulness of a soul winner (5:19) B. The fruits of a soul winner (5:20): The person who turns another from sin

has saved that sinner from death12

12 H. L. Willmington, The Outline Bible (Wheaton, IL: Tyndale House Publishers, 1999).

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