JAMES

Jesus’ brother James writes this very Jewish epistle, challenging his readers to be wholehearted in their pursuit of God, persevering is trials, putting their faith to good work, controlling their tongue, not deferring to men and relying on God in prayer.

James is the letter with the most Jewish flavor in the entire New Testament. It doesn’t major on the more evangelistic topics or on Jewish-Gentile conflict as so many other letters, but exhorts Jewish believers to be wholehearted in their pursuit of God.
It is written by a James who identifies himself as “servant of God and Jesus”, thus not claiming apostolic authority. Since the apostle James (son of Zebedee, brother of John) died early (44 AD, Acts 12:1-2) and the other apostle James (son of Alphaeus) has no mention in church tradition in connection with this letter, it is likely that James, the half-brother of Jesus wrote it, which is also the testimony of church tradition. This James was the oldest of Jesus’ siblings, the natural children of Joseph and Mary (Mrk 6:3, Mth 13:55). He, as the rest of the family, do not follow Jesus at first (Mrk 3:21, 3:31, Mth 6:4, 12:46, Jhn 7:2-10). But Mary and James (and other siblings of Jesus) become believers and members of the first church shortly after Jesus’ death and resurrection. After Peter and John start focusing on mission outside, it seems that James quickly becomes the respected leader and a “pillar” of the Jerusalem church (Gal 1:19, 2:9, 2:12). He presides and gives the final conclusion at the important Jerusalem council in 49 AD (Acts 15:13-21).
He writes to “the twelve tribes in the Dispersion”, probably referring to Jewish believers in churches in various places. Some things in the letter point to an early date for the letter, around 30-40 AD: There is no mention of Jew-Gentile questions, the church is meeting in synagogues (Jam 2:2). Some things point to a later date 50-60 AD: a certain worldliness has settled in. James is martyred in Jerusalem in 62 AD, so this letter must have been written before then.
James heavily relies of the Old Testament book of Proverbs, and also on Jesus’ teaching, especially the sermon on the mount. He addresses very practical problems and weaknesses in the church with strong word pictures and gracious but sore challenges:
• Faith must prove itself in practical life, otherwise it is dead. Drawing from Jesus’ sermon on the mount, he challenges the readers that to be a hearer of the word is not enough (Jam 1:22). Even to believe in the word in not enough, for the demons do the same (Jam 2:19).
• Trials and temptations need to be welcomed as opportunities to learn and to show endurance (Jam 1:2-4) and to cry out to God in prayer. They are not reasons to doubt God (Jam 1:2-4, 5:7-11). God only gives good things (Jam 1:17) and even the evil things that happen in this sin-affected world must serve God’s good higher purpose after all (Jam 1:12-16).
• God himself is the source of wisdom, knowledge and understanding. If we lack these things, we can ask him for it (Jam 1:5-7). Wisdom or knowledge is not to be used for winning the argument or proving oneself right. Rather wisdom is only godly if it is gentle, peaceable, willing to listen, willing to yield, seeking the best of the other and committed to maintain unity (Jam 3:13-18).
• If believers treat the rich and the poor differently, this means that they have not yet have understood the gospel and the boundary-abolishing work of Christ (Jam 2:1-7). People shouldn’t be treated well because believers fear them, nor because they hope to get something from them.
• James challenges the rich to not be overly confident in their ability to make money, to protect their possessions or to ensure their future (Jam 4:13-16). Rather they should trust in God. Money earned in unrighteous ways is totally unacceptable (Jam 5:11-6).
• God is pleased with a simple attitude of faith and trust in him, turning to him in prayer in whatever circumstance, in trials (Jam 1:2-4), in sin (Jam 5:15), in sickness (Jam 5:13-15), in daily affairs (Jam 5:7-11) – not with doubt but with a trusting heart (Jam 1:5-7).
• James challenges the believers to control their tongue, knowing how powerful and destructive words can be (Jam 3:1-9). To speak both bad and good words, to curse and bless with the same mouth is unacceptable (Jam 3:10-12). Faithfulness to one’s own word is essential (Jam 5:12).
In summary James challenges them to wholeheartedness (Jam 4:1-4), to humility (Jam 4:6), to a desire for God (which is an appropriate response to God’s desire for them, Jam 4:5-6), to a life that challenges evil (Jam 4:7) and is a serious pursuit of God and of his holiness (Jam 4:7-10).

1. The apostle James, brother of John, son of Zebedee (Mth 4:21). He died quite early by the hand of Herod Agrippa I in about 44 AD (Act 12:1-2) and so probably wasn’t the author of the letter of James.
2. James, son of Alphaeus, one of the twelve apostles (Mth 10:3, Acts 1:13). Usually apostles who write letters is some way state their apostolic authority, but the author of James doesn’t do that. Also James, son of Alphaeus is usually distinguished from the James, son of Zebedee by mentioning the father’s name. In the letter of James the writer doesn’t give a father’s name.
3. There is also a James mentioned, who is the father of one of the twelve apostles, Jude (Luk 6:16, Acts 1:13). He himself has no known role in the church. Usually some apostolic link is required for writings to be in the canon, so that speaks against him being the author.
4. James, the (half-)brother of Jesus, the oldest child of Joseph and Mary other than Jesus (Mrk 6:3, Mth 13:55). He is the most likely writer of the letter James. Also church history attests him to be the author. His life can be reconstructed from passages in the New Testament and some references in church history:

• Mrk 6:3, Mth 13:55 James is Jesus’ half brother, the first natural son Joseph and Mary. He has Jesus for an older (half-)brother, three younger brothers and at least two sisters.
• Mrk 3:21 James is most likely present when Jesus’ family is trying to restrain him. Since the father Joseph is last mentioned when Jesus is twelve years old (Luk 2:41) but no longer when Jesus starts his public ministry, it can be assumed he died early, leaving Jesus (and after Jesus’ departure) James as the main male support in the family.
• Mrk 3:31, Mth 12:46 Jesus’ mother and brothers are wanting to see Jesus. Jesus is not giving them the special access they claim, which very likely offended them.
• Mrk 6:4 Jesus describes prophets (and himself included) as without honor in his own house and among his own kin.
• Jhn 7:2-10 Jesus’ brothers try to manage Jesus’ career. Jesus doesn’t follow their advice. John comments that the brothers didn’t believe in Jesus at that time.
• Act 1:14 Jesus’ brothers are mentioned as part of the group of believers, waiting for Pentecost. It can be assumed that by this time Jesus’ mother and brothers have become believers and followers.
• 1 Cor 15:5-7 Jesus is mentioned to appear as the Resurrected One to a James. This James is mentioned separate to the twelve apostles, so likely referring to James, brother of Jesus.
• Acts 12:17 Peter, after his release from prison, tells the household of Mary to go and tell the news of his release to “James and to the believers”, probably referring to this James, as the leader of the church.
• Gal 1:19 Paul meets James, the brother of Jesus three years after his conversion (37 AD).
• Gal 2:9 James, Peter and John are mentioned as a “pillars” of the Jerusalem church (around 47 AD).
• Gal 2:12 Certain men come from James (or claim to come from James), challenging Peter to disassociate himself from Gentile believers (around 47 AD). James first maintains that circumcision for Gentile believers is needed.
• Acts 15 James changes his mind during the Jerusalem council. He gives the final verdict of the discussion, showing his prominence by this time.
• Acts 21:18 when Paul returns from his third missionary journey (57 AD) with a financial gift for the Jerusalem church, James suggests for him to pay for the expenses of four brothers under a vow. Paul accepts his advice and does accordingly.
• church history James, brother of Jesus, was the main leader of the Jerusalem church. He was renowned for his righteousness, even among Jews. He was known as ‘James the Just’. He was said to have knees thick like a camel because of his many hours in prayer on his knees.
• Jam 1:1 As author he doesn’t identify himself as brother of Jesus, and so is not claiming the special family relationship to Jesus. This speaks of his humility. He did learn his lesson!
• Hegesippus describes James as a lifelong Nazirite, holy from birth, drinking no wine or strong drink, eating no meat, no razor touching his head, nor did he anoint himself with oil or go to the baths. His knees were as hard as a camel’s because of the time he spent praying for the Jewish people in the temple.
• Josephus Flavius describes James’ death as a martyr at the hand of the Jews in AD 62.

Issues addressed in James

BACKGROUND INFORMATION

Who wrote?

• Jm 1:1 “James, a servant of God and of the Lord Jesus Christ” … Which James is this?
  • Mt 4:21                   Apostle James, brother of John, son of Zebedee. Died quite early by the hand of Herod Agrippa I in about 43/44 AD (Ac 12:1-2)
  • Mt 10:3, Ac 1:13    James, son of Alphaeus, one of the twelve. Writer does not claim apostleship, also was typically distinguished from the other James by giving his Father’s name
  • Lu 6:16, Ac 1:13     James, father of Jude mentioned. He is the father of a one of the twelve, but himself has no known role in the church. Some apostolic link required for writings to be in the canon.
  • Mk 6:3, Mt 13:55  James, (half-)brother of Jesus, oldest child of Joseph and Mary other than Jesus

Life of James, the half-brother of Jesus

• Mk 6:3, Mt 13:55 oldest brother of four sons of Joseph and Mary, besides some sisters
• Mk 3:21 Jesus’ family trying to restrain Jesus
• Mk 3:31, Mt 12:46 mother & brothers wanting to see Jesus, Jesus not giving them special access
• Mt 6:4 Jesus: a prophet is without honor in his own house
• Jn 7:2-10 Jesus brothers ‘try to manage’ Jesus’ career. John comments that they didn’t believe in him at that time
• Ac 1:14 Jesus’ brothers are mentioned as part of the group of believers, waiting for Pentecost. It can be assumed that by this time Jesus’ mother & brothers became believers.
• 1 Co 15:5-7 Jesus is mentioned to appear as the resurrected one to James, mentioned separate to the twelve
• Ac 12:17 Peter, after his release from prison, told the household of Mary to go and tell the news of his release to James and the brethren
• Gal 1:19 Paul meets James, the brother of Jesus 3 years after his conversion (37 AD)
• Gal 2:9 James, Peter, John, mentioned as a pillar of the Jerusalem church (around 47 AD)
• Gal 2:12 certain men come from James (or claimed to come from James), challenging Peter to disassociate from the Gentile believers (around 47 AD).
• Ac 15 James changes his mind, gives the final verdict of the Jerusalem council, showing his
• Ac 21:18 when Paul returns from his 3rd missionary journey, with the gift for Jerusalem > James suggests fro him to pay for the expenses for four brothers under a vow. Paul does accordingly
  church history James, brother of Jesus, was the main leader of the Jerusalem church. He was renowned for his righteousness even among Jews. He was known as “James the Just”. Was said to have knees thick like a camel because of his many hours in prayer.
• Jm 1:1 He doesn’t identify himself as brother of Jesus, speaking to his humility, not claiming the special family relationship to Jesus. He did learn his lesson!
• Hegesippus describes James as: a lifelong Nazirite, holy from birth, drinking no wine or strong drink, eating no meat, no razor touched his head, nor did he anoint himself with oil or go to the baths. His knees were as hard as camel’s because of the time he spent praying for the Jewish people in the temple (probably mostly legend)
• Josephus Flavius describes his martyr’s death at the hand of the Jews in AD 62 is described by Josephus.

Written to whom?

• Jm 1:1 “to the twelve tribes in the Dispersion” …
• What does “twelve tribes” mean?
  • Literal interpretation: all the readers are Jewish believers. In Jm 2:23 he calls Abraham “our ancestor”.
  • Metaphorical interpretation: all the readers are ‘sons of Abraham’, whether of Jewish or Gentile descent. This is supported by Gal 3, 1 Pe 2:
• The readers are believers (Jm 1:1, 2:1) though Jesus is only two times mentioned directly in James
• What does “the Dispersion” mean?
• Dispersion is the term used for the Jews after being scattered in 586 BC towards the East. Further spread. By Roman times, most cities had Jewish communities and synagogues.
• This could refer to the scattered church, after the death of Stephen (Acts 8:1) > scattered the church throughout Judea and Samaria.
• In Summary: James was probably writing to a Jewish Christian audience.

When was the letter written?

• No mention of Jew-Gentile issues at all > was this before the church spread to the Gentiles?
• Jm 2:2 mentions the word “assembly”, the normal word for synagogue.
• But the issues mentioned do not seem to be those of a very young church (decline of spiritual fervor)
• If written by Jesus’s brother James, must before AD 62, as he was martyred in 62 AD according to Josephus Flavius.
• Anytime between AD 40 and 62, an earlier date (40s) and a later date (early 60s) is typically suggested.
• There is no mention of the fall of Jerusalem, which would have been likely mentioned by the leader of the Jewish church in Jerusalem.
• The social conditions of rich and poor, would indicate a date before AD 66 or 70 , after which there were no rich land-owning Jews in Israel

Late date 60-62 AD

• The letter suggests that some time has gone by, spiritual fervor has declined. The readers are not recent converts.
• The author seems to have a long-established authority.
• Jewish historian Josephus Flavius mentions problems with the rich oppressing the poor (Jm 2:6) before the Jewish-Roman war.
• Counterpoints: no mention of Jew-Gentile issues, of the Jerusalem Council decision, isn’t it unwise to address a letter just to the Jewish believers when unity was a problem?

Early date 40s AD

• The letter seems to imply a simplicity of church organization, the believers are still meeting in the synagogue (Jm 2:2). The “Jewishness” of the entire letter (see handout). Every believer still seems to be Jewish (no Gentile believers yet). No mentioning of Jew-Gentile believer conflicts or Jerusalem Council. The mentioning of ‘hungry people’ (Jm 2: 14-16) could correspond to the famine in the days of Claudius (45-47 AD).
• Counterpoints: the waning of spiritual fervor doesn’t seem to match the vibrant first church. Not mentioning Jew-Gentile issues of the Jerusalem Council could be because the author was less concerned with those, of it was for mostly Jewish believers’ churches

Literary Category

• prose > literal interpretation

Structure

• A letter, only partially Greek style (no blessing, prayer, no final greetings)
• It doesn’t seem to have a specific structure, unlike other letters
• Somebody said: “A collection of sermon notes”, “a string of beads”, “a string of pearls”.

Composition

• Problem > solution
• Weaving of themes, all major themes exposed in chapter 1.
• Some say, James of all writings in the New Testament, is the closest to a typical Rabbinical structure, a Jewish sermon.

Main ideas or topics

Main reasons or purposes

STYLE OF THE LETTER

Repetition

James uses repetition to link sentences and ideas so one subject leads into the next. For example:

• Jm 1:3-4       Steadfastness
• Jm 1:4-5       Lacking nothing      > lacking wisdom
• Jm 1:5-6       Let him ask
• Jm 1:6          No doubting              > he who doubts
• Jm 1:13        When he is tempted > I am tempted
• Jm 1:13        God cannot be tempted > He tempts no-one > each is tempted
• Jm 1:14-15  Own desire                 > then desire
• Jm 1:19-20  Slow to anger            > for the anger
• Jm 1:26-27 Religion
• Jm 3:2        Many mistakes           > no mistakes
• Jm 3:2-3    Able to bridle              > if we put bridles
• Jm 3:2-3    Whole body                 > whole bodies.

Sermon character of James

The letter addresses people, has a spoken quality, like a sermon:

• Jm 1:2,16,19, 2:1,5,14, 3:1,10,12, 4:11, 5:7,9,10,12,19 brethren, my brethren, my beloved brethren
• Jm 5:1 ‘you rich’
• Jm 2:20 ‘you shallow man’
• Jm 4:8 ‘you men of double mind’

Letter’s use of metaphor and simile:

• Jm 1:6 Like a wave of the sea … driven and tossed
• Jm 1:9 Like a flower of the grass … pass away
• Jm 1:11 The sun rises (personification)
• Jm 1:12 The crown of life
• Jm 1:15 Desired conceived … gives birth … sin fully grown … death (personification)
• Jm 1:17 Father of lights … no shadow of change
• Jm 2:26 Faith is dead (personification)
• Jm 3:2 Able to bridle the body (like a horse)
• Jm 3:2-5 The body and tongue are to be controlled like a horse with its bridle, like a ship with its rudder
• Jm 3:5 The tongue is like a small fire that sets a forest ablaze
• Jm 3:7-8 Beasts, birds, reptiles and sea creatures can be tamed … no human can tame the tongue
• Jm 3:11 The mouth like a spring, can it pour forth fresh and brackish water?
• Jm 3:12 The mouth like a fruit tree, can it produce figs, olives, grapes and figs? The mouth like the sea, can it produce salt & fresh water?
• Jm 4:1 Your passions like an army at war in your members
• Jm 4:14 You are a mist that appears … and vanishes
• Jm 5:2-3 Riches, gold and silver have rotted
• Jm 5:3 Their rust will eat your flesh like fire
• Jm 5:7 Be patient like the farmer who waits.

Use of stories to illustrate his point:

• Jm 2:1-7 Impartiality – story of rich man and poor man
• Jm 5:1-6 Justice – story of laborers denied their wages

Characteristics of the letter

• Seems very Jewish: the close relationship with Sermon on the Mount (though no direct quotations, see handout), only two references to Jesus (Jm 1:1, 2:1) and his coming (Jm 5:7). Without these, it would fit quite well into the OT next to Proverbs (or in the Apocrypha next to Ecclesiasticus), in the same style of short sayings and essays.
• Very practical letter, with little or no doctrine, but addressing practical issues like temptation, pride, greed, strife, works, wisdom, speech, poverty, wealth, religion, prayer, selfishness, patience and faith.
• There is no mention of the gospel, the Messiah, the incarnation, cross, resurrection or ascension, repentance, Holy Spirit, eternal life, salvation, blood, hope, redemption, sanctification. Love is mentioned 3x, light 1x, glory 1x.
• There are 54 imperatives – a letter from a recognized leader
• Not fully a Greek letter in structure, no personal greetings, no names mentioned, appears to break off suddenly at end, no final greeting or benediction.
  Non-biblical literary phrases:
  • Jm 1:17 Father of lights
  • Jm 1:23 Man observing natural face in mirror
  • Jm 3:6  Cycle of nature

James’ use of the Old Testament

James gives only 5 quotations of the Old Testament:

• Jm 1:11                         quotes    Is 40:6-8 (also Ps 102:4,11)
• Jm 2:8                         quotes    Lev 19:8 
• Jm 2:11                        quotes    Ex 20:13-14 or Dt 5:17-18
• Jm 2:23                       quotes    Gen 15:6
• Jm 4:6                         quotes    Ps 138:6 or Prov 3:34

But there are many allusions to the Old Testament, from all the Pentateuch, Joshua, 1 Kings, Job, Psalms, Proverbs, Ecclesiastes, Isaiah, Jeremiah, Ezekiel, Daniel and 7 minor prophets. He mentions Abraham, Rahab, Job and Elijah.
Besides this there are 15 allusions to ‘Ecclesiasticus’ and 12 to ‘The Wisdom of Solomon’ from the Apocrypha.

James and the Sermon on the Mount
There are many parallels of Jesus’ sermon on the Mount and James’ teaching. He most heavily drawn on this part of Jesus’ teaching:

• Jm 1:2-4    Joy in midst of trials                   <=> Mt 5:10-12
• Jm 1:4        Exhortation to perfection          <=> Mt 5:48
• Jm 1:5        Asking for good gifts                   <=> Mt 7:7
• Jm 1:11       Riches like grass fade away       <=> Mt 6:30
• Jm 1:17       Good gifts from the Father        <=> Mt 7:11
• Jm 1:20      Against anger                               <=> Mt 5:22
• Jm 1:22      Hearers and doers of the word <=> Mt 7:24
• Jm 2:10      Whole law to be kept                  <=> Mt 5:19
• Jm 2:13      Blessings of mercifulness           <=> Mt 5:7
• Jm 2:14      Faith and works                            <=> Mt 7:21-27
• Jm 3:10      Blessings of peacemakers           <=> Mt 5:9
• Jm 3:12      Fig tree yielding olives? Fruit questions <=> Mt 7:16
• Jm 3:18      Blessing of the peacemaker        <=> Mt 5:9
• Jm 4:4        Friendship with world = enmity against God <=> Mt 6:24
• Jm 4:10      Blessing of the humble                <=> Mt 5:5
• Jm 4:11-12 Against judging others                 <=> Mt 7:1-5
• Jm 5:2        Moth and rust spoiling riches    <=> Mt 6:19-21
• Jm 5:10      Prophets as examples                   <=> Mt 5:12
• Jm 5:12     Against oaths                                   <=> Mt 5:33-37

It is important to note that these are not so much quotations of Matthew’s gospels, rather is seems James is remembering his brother’s teaching.

James and Acts
There is a parallel between this letter and James’ speech and letter from the Council of Jerusalem (Acts 15:13-29).

• Jm 1:1           Greeting                                          <=> Ac 15:23 Greeting
• Jm 2:7          Listen, my beloved brethren       <=> Ac 15:13 Brethren listen to me
• Jm 1:27        To visit                                             <=> Ac 15:14 To visit
• Jm 1:27        To keep himself                             <=> Ac 15:29 To keep yourselves

Repeated Theme ‘Wisdom’
James in Jm 3:15-17 describes human wisdom as:

• from bitter envy, selfish ambition
• not from above, earthly         Pr 14:2
• unspiritual / natural              Pr 7:18
• devilish / demonic                 Pr 27:20
• bitter envy / envy / jealous  Pr 6:34
• selfish ambition                     Pr 28:25
• Disorderly                               Pr 11:29
• Evil, wicked                             Pr 8:13

Contrasted with Divine Wisdom as:

• Pure                                          Pr 15:26
• Peaceable                                 Pr 3:1-2
• Gentle                                       Pr 11:2
• willing to yield / reasonable Pr 14:15
• Full of mercy & good fruits Pr 11:17, 3:18
• Unwavering                            Pr 21:6
• Without partiality                  Pr 28:13

We understand superior understanding as ‘being right’, ‘being smart or smarter’, ‘winning the argument’ or ‘ability to put the opponents to shame’. But this more competitive, aggressive understanding in not godly. Godly knowledge, understanding, wisdom is not seeking to be right, not pushing an agenda, not correct theology, not ‘saving the faith’. It is a gracious, inviting, open, reasonable, willing to listen and consider, willing to yield sort of thing, committed to the other, to maintaining relationship, to want to see well for the other person. Sadly most of our centuries of theological conflict and current denominational fights are nowhere near this. We start with a ‘high theological’ note, but soon it becomes being personally offended, self-defense and proving ourselves over the other person.
With whom am I in conflict? Whom am I trying to prove wrong? Where have I ‘defended’ the truth by breaking the truth (by speaking in a spirit of controversy, not serving the other, easily offended, pride-motivated).

Some Important Themes in James

Faith must lead to good works
Drawing from Jesus’ sermon on the mount, he challenges the readers that to be a hearer of the word is not enough, they must be doers of the word also (Jam 1:22). He declares faith without works to be dead (Jam 2:17,26). He argues that it is by good works that faith becomes visible and its fruitfulness is proven (Jam 2:18). To just believe the word in not enough, for even the demons do the same (Jam 2:19). One must act on the word. Abraham offered up his son to God, Rahab hid the spies (Jam 23-25). Faith must prove itself in practical life, otherwise it is dead. He describes the Law as a mirror, as the law of liberty and declares those blessed who persevere and act in accordance with God’s will (Jam 2:25).
God is pleased with a simple attitude of faith and trust in him, turning to him in prayer in whatever circumstance, in trials (Jam 1:2-4), in sin (Jam 5:15), in sickness (Jam 5:13-15), in daily affairs (Jam 5:7-11) – not with doubt but with a trusting heart (Jam 1:5-7).

Trials and temptation
Trials and temptations need to be welcomed as opportunities to learn and to show endurance, leading to maturity, stability and fullness (Jam 1:2-4). They are not reasons to doubt God (Jam 1:7, 5:7-11) but are causes to cry out to God in prayer and rely on him in daily matters (see above, Jam 1:5, 5:13-16). God doesn’t tempt people, but people may be tempted by their own desires (Jam 1:14). God only gives good things (Jam 1:17). Even the evil things that happen in a sin-affected world must serve his good, higher purpose after all (Jam 1:12-16).

Earthly versus godly wisdom
God himself is the source of wisdom, knowledge and understanding. If we lack these things, we can ask him for it, and he will provide them generously (Jam 1:5-7).
Wisdom, knowledge or understanding is not to be used for winning the argument or proving oneself right. In Jam 3:15-17 James describes human wisdom as not coming from above, but rather being earthly, unspiritual, devilish. It comes from bitter envy and selfish ambition and leads to disorder and evil. But the wisdom from God is pure, peaceable, gentle, willing to yield, reasonable, full of mercy and good fruits, without partiality or hypocrisy (Jam 3:13-18). God’s wisdom is not smart arguments to prove oneself right nor causing dissension over doctrine, rather is listens and is willing to understand. How very different this is from our modern doctrinal quarrels and denominational conflicts!

Attitudes around poverty and riches
If we treat the rich and the poor differently, this means that we have not yet have understood anything of the gospel (Jam 2:1-7). We shouldn’t treat people well because we fear them or because we hope to get something from them. Neither should we treat people badly just because they are poor or can’t hurt us. Partiality of this kind is a flat denial of what Christ has done in abolishing all differences between humans, whether based on race, gender or status (Gal 3:28).
James challenges the rich to not be overly confident in their ability to make money, to protect their possessions or to ensure their future (Jam 4:13-16). Rather they should trust in God. Money earned in unrighteous ways is totally unacceptable (Jam 5:11-16). Money not put to good use in serving others is problematic as well (Jam 5:2-3).

The tongue
James challenges the believers to control their tongue, knowing how powerful and destructive words can be (Jam 3:1-5a). He compares the tongue to the bridle on a horse or the rudder on a large ship, a small member that has great power. He compares it to a forest set ablaze and describes it as un-tameable, restless, evil and poisonous (Jam 3:5b-8).
To speak both bad and good words, to curse and bless with the same mouth is unacceptable (Jam 3:10-12). Faithfulness to one’s own word is essential: Do not swear but rather let your ‘yes’ be yes and your ‘no’ be no. One’s normal speech should be so reliable that the swearing of oaths are unnecessary (Jam 5:12). Like Jesus they need to be quick to listen, slow to speak and slow to anger (Jam 1:19-20).
James also tells them that a confession of faith in Christ by their mouths is essential, but not enough: a changed life evidenced in service and obedience must follow (see above).

In summary James challenges them to welcome the word of God with meekness (Jam 1:21), to wholeheartedness (Jam 4:1-4), to humility (Jam 4:6), to a desire for God (which is an appropriate response to God’s desire for them, Jam 4:5-6), to a life that challenges evil (Jam 4:7) and is a serious pursuit of God and of holiness (Jam 4:7-10).