James (Revised Edition)

Tyndale New Testament Commentary

Douglas J Moo, Douglas Moo

• Publisher: IVP
• Year: 2015
• Print ISBN: 9781783592098
• eBook ISBN: 9781783593378
• Topic: Theology & Religion
• Subtopic: Christianity

These commentaries are designed to help the reader of the Bible understand what the text says and what it means. The Introduction to each book gives a concise but thorough treatment of its authorship, date, original setting and purpose. Following a structural Analysis, the Commentary takes the book section by section, drawing out its main themes, and also comments on individual verses and problems of interpretation. Additional Notes provide fuller discussion of particular difficulties. In the new New Testament volumes, the commentary on each section of the text is structured under three headings: Context, Comment and Theology. The goal is to explain the true meaning of the Bible and make its message plain.The letter of James has often been defined in terms of moral earnestness, repentance and consistent social action, leading many to argue that it is not theological. This separation between theology and practice, Douglas J. Moo observes, can all too easily lead people to read Scripture as a book to be analysed rather than a message to be obeyed - the very mindset against which James inveighs. Moo's exposition of these themes illuminates James's rich letter and its message for us today.

COMMENTARY

1. ADDRESS AND SALUTATION (1:1)

The first verse of James follows the usual ancient epistolary form used to introduce a letter. These letters typically began with an identi­fication of the sender, a reference to the recipients and a greeting: e.g. ‘Antiochus to Julius, greetings’. New Testament letters expand this simple opening by elaborating each of these elements, sometimes at considerable length. In his letter to the Romans, for instance, Paul takes six verses to explain who he is before getting round to acknow­ledging his readers and greeting them. James’ expansions are much briefer. He adds only a brief title to his own name. Instead of identi­fying the recipients of his letter by name or place of residence, he describes them with a loaded, though ambiguous, theological phrase. And he retains the simple ‘greetings’ of most ancient letters.

1. The author of the letter introduces himself simply as James, or ‘Jacob’ (Greek Iakōbos; Heb. ya‘ăqōb; our English ‘James’ is derived from the Italian ‘Giacomo’). The simplicity of the identification points to the well-known ‘James the Just’, half-brother of the Lord (Gal. 1:19) and leader of the early Jerusalem church (cf. Acts 12:17; 15:13–21; 21:18–25). James does not claim apostolic authority, although Paul calls him an ‘apostle’ in Galatians 1:19. Rather, James chooses to characterize himself simply as a servant of God and of the Lord Jesus Christ. By calling himself servant (doulos, which could also be translated ‘slave’ [e.g. NLT; HCSB]), James shows that he considers his position to be one of humble service to his master, the Lord Jesus. But there is also a certain authority that comes from represent­ing so majestic a master. Similarly, in the Old Testament the titles ‘servant of God’, ‘servant of the LORD’, ‘my servant’, and so on, are applied to authoritative figures, especially Moses (see Deut. 34:5; Dan. 9:11) and David (Jer. 33:21; Ezek. 37:25).

In the New Testament, the title is often given to the apostles and their associates (Acts 16:17; Rom. 1:1; Gal. 1:10; Phil. 1:1; Col. 4:12; Titus 1:1; 2 Pet. 1:1; Jude 1). This is the only place in the New Testament where an individual is called a servant of God and of the Lord Jesus Christ. Some think that ‘Christ’ is not used as a title here, but is almost a proper name. But it is more likely that James intends both qualifications of Jesus to carry theological weight: Jesus is both the promised Messiah of Israel and the Lord to whom service is due. Interestingly, the only other time James refers to Jesus, he describes him with the same two titles (2:1).

James addresses his letter to the twelve tribes scattered among the nations. The ‘twelve tribes’ no longer existed physically, but the title had become a way of describing the regathered and spiritually renewed Israel that God would create in ‘the last days’ (see Ezek. 47:13–23; Matt. 19:28; Rev. 7:4–8; 21:12). ‘Scattered among the nations’ translates a Greek phrase using the word diaspora. This word was the technical name for the Jewish community that lived dispersed among the nations outside Palestine (see 2 Maccabees 1:27; John 7:35). Whether these terms retain a specifically Jewish orientation, and whether diaspora is to be taken literally or figuratively, is not clear. Certainly 1 Peter, which appears to be directed to Gentiles, uses diaspora in the latter sense: Christians are those who live as ‘exiles’ from their true, heavenly homeland (1:1). The early date, Jewish atmosphere and circumstances of James’ position, however, favour a more literal meaning here. In his view, it is those Jews who have acknowledged Jesus as their Messiah who constitute the ‘Israel’ of his day. James situates his letter squarely in a well-known Jewish genre of ‘diaspora letter’: he writes as a respected Jerusalem leader to the people of Israel living outside the Holy Land. James may be addressing himself to the diaspora in general. But perhaps it is more likely that his intended audience is limited. We can associate James’ address with the reference in Acts 11:19 to those who had been ‘scattered’ (diaspeirō, the verb used here, is cognate to diaspora) by persecution and were preaching the gospel to Jews ‘as far as Phoenicia, Cyprus and Antioch’. These could well have been former parishioners of James’ whom he now addresses in a pastoral letter.

James’ salutation as such is very brief: Greetings (chairein). This is a typical Greek epistolary greeting (cf. Acts 23:26) and reflects James’ familiarity with Greek style. Besides Acts 23:26 this particular greeting occurs in the New Testament only in James’ letter embodying the Jerusalem Council decision (Acts 15:23) – a parallel that tends to confirm common authorship.

2. TRIALS AND CHRISTIAN MATURITY (1:2–18)

A clear and systematic progression of thought is difficult to find in the letter of James. He prefers to move from topic to topic, sometimes joining them with a loose connection in subject matter, sometimes using a play on words to make the transition. Chapter 1:2–18 contains two of these wordplays. ‘Greetings’ (chairein) in 1:1 is picked up by ‘joy’ (chara) in 1:2, and the verb ‘lack’ (leipō) connects 1:4 and 1:5. Other verbal contacts indicate continuity in subject matter. The words ‘trial’ (peirasmos), ‘test’, ‘testing’ (both using the root dokim-) and ‘perseverance’ (hypomonē ; hypomenō) join 1:12–16 to 1:2–4; the term ‘mature’, ‘perfect’ (teleios), occurs in both 1:4 and 1:17; and the theme of God’s giving occurs in both 1:5 and 1:17.

No single specific theme emerges from this section, but two key motifs bind these verses together. First, James encourages perseverance in the midst of trials. He tackles this issue at the beginning of the passage (vv. 2–4) and again in verse 12. And much of the material in verses 2–18 can be tied to this theme more or less directly. Second, and perhaps even more fundamental, is the motif of spiritual wholeness, or integrity. Perseverance in trials has as its ultimate outcome believers who are ‘mature and complete, not lacking anything’ (v. 4). The opposite of this whole and consistent Christian is the one who doubts, the ‘double-minded’ person, who will not find his or her prayers for wisdom answered (vv. 5–8). James here urges his readers to adopt an attitude towards God that he views as crucial in the Christian life: a consistent and undivided commitment to God in Christ. So broad is this motif that the other issues James raises in verses 2–18 can also be related to it. By recognizing their status before God, both poor and rich Christians will preserve their integrity before the Lord (vv. 9–11). Enduring trials of various kinds (v. 12) is naturally essential to maintaining spiritual wholeness. And trials can be successfully resisted only by remembering that God, while in some sense the source of those trials, never seeks our downfall (vv. 13–15). Quite the contrary, James concludes: God is the source of every good gift we enjoy – including the new birth that makes us the first stage in God’s plan to bring ‘wholeness’ to all of creation (vv. 16–18).

A. Letting trials accomplish their purpose (1:2–4)

Context

After the initial epistolary opening, most New Testament letter-writers express appreciation for their readers in the form of a thanksgiving or offer a blessing to God for his abundant spiritual provision (e.g. Col. 1:3–14; 1 Pet. 1:3–9). James, however, begins immediately to exhort his readers to endure trials. The prominence of this topic suggests that the tough times the believers were facing were a key reason for his writing to them. James’ exhortation to endure trials takes a form very similar to that used also by Paul (Rom. 5:2–4) and Peter (1 Pet. 1:5–7). The difficulties that inevitably afflict believers have the purpose of deepening commitment to God in Christ. But this purpose can be accomplished only if they respond in the right way to their problems. As a first-century Jew, James would have been familiar with the problem of undeserved suffering, an issue that the persecutions endured by Jews during the previous two centuries had put centre stage. ‘Why does God allow the righteous to suffer?’ is, indeed, one of the most perplexing and difficult questions that God’s people can ask. James gives no complete answer. But implicit in what James says is a conviction that the suffering of believers is always under the providential control of a God who wants only the best for his people.

Comment

2. James opens the body of his letter with two very characteristic features. First, he calls his readers my brothers and sisters. The Greek word used here (adelphoi, sometimes translated ‘brothers’) addresses all the believers in the audience, both men and women, as siblings in the family of God. James addresses his readers fourteen times (three times with the qualification ‘my dear’) in this way, often to introduce a new section. This affectionate address sets a strong pastoral tone for the many exhortations of the letter. And, second, he issues a command: consider it pure joy. ‘Pure’ renders a Greek word (pas, sometimes translated ‘all’) that might stress the unmixed quality of joy – ‘count it only joy’ or ‘nothing but joy’ – but probably emphasizes rather the quality of the joy (NLT ‘great joy’). What is remarkable about this command is that it applies to a situation in which a joyful reaction would be most unnatural: whenever you face trials of many kinds. The word translated ‘trial’, peirasmos, has two basic meanings in the New Testament. It can refer to the inner enticement to sin, as in 1 Timothy 6:9: ‘Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction.’ At other times it denotes external afflictions, particularly persecution (cf. 1 Pet. 4:12). In several verses it is possible that both meanings should be included (e.g. Matt. 26:41 and parallels).

In the present verse, the use of face (lit. ‘fall into’) and the replacement of peirasmos by ‘testing’ in verse 3 strongly favour the second meaning. The trials which James mentions probably refer first of all to those challenges that come with professing faith in Christ: hostility from ‘the world’ (see 1:27; 4:4), and being hauled into court, perhaps on trumped-up charges (2:6; see 5:6). See especially 5:10–11, which becomes a kind of bookend in the letter to the concern about suffering mentioned here: ‘Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy.’ However, by emphasizing that he is writing about trials of many kinds, James indicates that he is also referring to difficulties that are common to all people as a result of sin, such as illness (cf. 5:14) and financial reverses (cf. 1:9). Whatever they may be, trials are to be considered by the believer as an occasion for rejoicing.

3. The reason that believers should react with joy when faced with various trials is that these trials are means of testing through which God works to perfect faith. The word translated testing, dokimion, is rare, being found elsewhere in the New Testament only in 1 Peter 1:7, and in the Septuagint in Psalm 11:7 (Eng. Ps. 12:6) and Proverbs 27:21. In 1 Peter this word appears to denote the result of the testing process: ‘the proven genuineness of your faith’. In both Septuagint occurrences, however, the word refers to the process by which silver or gold is refined by fire. This is probably the meaning intended by James: suffering is a means by which faith, tested in the fires of adversity, can be purified of any dross and thereby strengthened. The idea, then, is not that trials determine whether a person has faith or not. Rather they strengthen the faith that is already present.

Perseverance (hypomonē) is the intended outcome of this testing process. This word occurs frequently in the New Testament to indicate the quality required by Christians as they face adversity, temptation and persecution (cf., e.g. Luke 8:15; 2 Thess. 1:4; Rev. 2:2; 13:10). ‘Steadfastness’ (ESV), ‘endurance’ (NLT), ‘staying power’ (Ropes) and ‘heroic endurance’ (Dibelius) are attempts to capture the meaning of the word. N. T. Wright helpfully distinguishes between ‘patience’ (makrothymia), which Christians are to exercise towards people, and hypomonē, with which they are to respond to problems : ‘[endurance] is what faith, hope and love bring to an apparently impossible situation, [patience] what they show to an apparently impossible person.’98 This hypomonē is not a meek, passive submission to circumstances, but a strong, active, challenging response in which the satisfying realities of Christianity are proven in practice.

Believers are asked to respond to trials with joy, then, because they know that they are working to produce a deeper, stronger, more certain faith. The sequence of ideas, and of terminology also, is closely paralleled in two other New Testament passages: Romans 5:3–4 and 1 Peter 1:6–7. In the former, Paul reminds the Romans that suffering (thlipsis) produces endurance (hypomonēn katergazetai) and endurance produces character (dokimēn). Peter speaks of suffering as testing ‘the . . . genuineness [dokimion] of your faith’. Some scholars are convinced that direct borrowing is the only explanation of these similarities in thought and language. But the use of these words to express the process and outcome of the testing of faith through trials is natural and has, as we have seen, some Old Testament precedent (cf. also Sirach 2:1–6). It is probable, then, that all three authors have utilized language from a popular early Jewish and Christian tradition.

4. In the texts mentioned earlier (Rom. 5:3–4; 1 Pet. 1:6–7), Paul and Peter imply an almost ‘automatic’ process by which trials lead to hope and security. James, typically, interrupts the ‘process’ with a command. Believers are to let perseverance finish its work. The NIV, along with most other English translations, views the work as the culmination of perseverance by using the possessive pronoun its. This is probably an accurate interpretation of what James intends here. He claims that believers who bear up faithfully under trials will find that their perseverance attains the end for which it was appointed: it will accomplish its intended effect in the lives of believers. What is this intended effect? The final clause in the verse tells us: believers will be mature and complete, not lacking anything. To be mature and complete is the state that should result from a genuinely Christian response to trials. The words finish and mature in this verse translate the same Greek word, teleios, furnishing an example of the way James likes to use linking words to carry the flow of his argument. This Greek word links the two parts of this verse: the ‘finished’ (teleion) work of perseverance leads to ‘mature’ (teleioi) Christians. The NIV is in line with many other English translations that render teleios here as ‘mature’ (e.g. NRSV; HCSB; CEB). The word can certainly have this sense: Noah, for instance, is called a teleios man par excellence (Gen. 6:9; Sirach 44:17). Most scholars think that Jesus uses the word in this sense when he calls on his disciples to be teleios (Matt. 5:48). But the word could also have the stronger sense ‘perfect’ (e.g. NASB; ESV). James uses this same word three other times, referring to God’s gift (1:17), to the ‘law that gives freedom’ (1:25) and to those who are ‘never at fault in what they say’ (3:2). (James uses the cognate verb in 2:22, ‘His faith was mad...

Table of contents

• Tyndale New Testament Commentaries
• James
• CONTENTS
• GENERAL PREFACE
• AUTHOR’S PREFACE TO THE FIRST EDITION
• PREFACE TO THE SECOND EDITION
• CHIEF ABBREVIATIONS
• SELECT BIBLIOGRAPHY
• INTRODUCTION
• ANALYSIS
• COMMENTARY
• 2. TRIALS AND CHRISTIAN MATURITY (1:2–18)
• 3. TRUE CHRISTIANITY SEEN IN ITS WORKS (1:19 – 2:26)
• 4. DISSENSIONS WITHIN THE COMMUNITY (3:1 – 4:12)
• 5. IMPLICATIONS OF A CHRISTIAN WORLDVIEW (4:13 – 5:11)
• 6. CONCLUDING EXHORTATIONS (5:12–20)