James Chapter 1
Originally posted Wednesday October 28, 2008
James, Chapter 1:1 Salutation
The opening of this
homily is simple, with two brief components. It is from James a slave of God
and the Lord, Jesus Christ. The lack of a name qualifier, "Brother of the
Lord Jesus Christ," has been taken to indicate the author was not Jesus'
brother. The name was taken from the internal evidence which points to a
Christian writer with a strong attachment to Judaism but not a rejection of or
condescending attitude toward Gentile Christians. The "letter"
was not widely accepted in the early church until the third and fourth
centuries in the Eastern and Western Church. According to Josephus the
historical James was executed in Jerusalem ca. 62/63 CE, at the instigation of
the High Priest, Ananus II with the approval of the Sanhedrin. James was well
respected by the Jerusalem citizens for his fidelity to piety including regular
worship in the Temple.
The recipients, the
twelve tribes in the Diaspora, need not be limited to exclusively Jewish
Christian communities. However it does identify them as being loyal
to associations with Israel and more conservative than churches associated
with Paul's liberalism. By the time of writing - after the Jewish
war and near 80 CE, the church had spread throughout most of the Roman Empire
and included many mixed congregations, Rome being an
excellent example. The writer is well acquainted with James' conservatism
and the Jesus' tradition in its pre-Gospel form. There are numerous
connections between James' and Matthew's use of the same Jesus'
traditions. He is also aware of Paul's position on the superiority of
faith over works as the path to salvation through Christ.
The writing itself
is less that of a letter than it is a collection of wisdom passages and
extended proverbs in moral and ethical terms. Some have roots in
Judaism but are not unknown in Greek thought. It is presented in
hortatory style similar to what one might expect from a Bishop writing to urge
his congregations along a certain understanding of wise behavior
perhaps in a corrective manner. One of the methods used by the writer is
the use of the epitome - an introduction of the themes to be elaborated
upon later in the work.
James, Chapter 1:2-7 Faith and Wisdom
In accord with a
typical early theme, those who suffer trials should face them with joy for they
serve to test faith and produce endurance which leads to a more mature faith.
God will be generous in giving whatever is lacking in wisdom to those who
approach God in faith. Those who doubt God's willingness to give
wisdom are unsettled in faith, driven in one direction or another
according to the latest wind. Being of divided mind they should not expect
God's graceful help.
James, Chapter 1:9-11 Poverty and Riches
In the classic
understanding of the reversal of fortunes in God's reign so prominent
in Jesus' preaching, the writer affirms the necessary leveling of status
among the rich and poor in a community of faith. There is no stigma
attached to poverty, no shame, for God has an abiding interest in the welfare
of the poor who will be "raised up" (the future resurrected
life). The attitude toward the rich contemplates the self serving person
who uses wealth selfishly and not as a gift to be shared. Such people are
like a flower in the heat of the noon day sun. They will wither away and
disappear. Perhaps we are to read here the meaning of the ideal Christian
community. In such a community the barriers based on material resources and
social standing have no place and should be corrected in keeping with God's
impartiality and a sense of justice.
James, Chapter 1:12-18 Trial and Temptation
In the form of
beatitude, the writer pronounces God's blessing on those who have been
tempted and endured with a secure faith. We are meant to read this as
commentary on the inappropriate attitude toward wealth. The writer sees
temptation as a test of faith and resistance being rewarded with the
"crown of [eternal] life" promised to those who love God. The readers
are reminded that temptation does not come from God. Testing is an
inner battle of the heart between temptation and faith. Since
temptation is considered evil - for it would drive a wedge between the believer
and God, God's holiness cannot be compromised by tempting anyone. In a
progression that Paul would appreciate, we read that temptations arise from our
own desires; inappropriate desire conceives sin; sin gives birth to
spiritual death. The writer's sentiment is in keeping with Jesus' sayings
about storing up treasures in the heavens, for out of the heart comes good and
evil depending upon what has been stored within. The meaning is
rooted in the faithful practice of piety, works of love, kindness, compassion
and justice. The maturity of one's faith depends upon such practices which
strengthen one's relationship with God.
The writer adds on
to vs. 13's teaching
that God does not send temptation. He asserts with confidence that acts of
generosity - "every perfect gift," are from the "father of
lights" not the dark shadows and instability from which
temptation comes. Among the perfect gifts from above is life itself as a
fulfillment of God's purpose for creation. This gift is more than human
existence, it is also a new birth received through the "word of
truth," the gospel of Christ. Through this new life, also the purpose of
God, we are "a kind of first fruits of God's creatures."
James, Chapter 1:19-27 Hearing and Doing the Word
Vs. 19 begins with a
"therefore" phrase: "you must understand this," as the
writer shifts our attention to an elaboration of the "word of
truth." To welcome this implanted word "of truth with
meekness" one must be rid of "all sordidness and growth of
wickedness." The "word of Truth" is not static. It requires
our response. We cannot merely listen to the Gospel; we must react to
it and toward God. Here we read one of the great lessons about being a
follower of Jesus - a true disciple. The Christian is one who does more than
hear the word of and about Jesus. It is necessary to react to that
word with deeds. All else is self deception, even the validity
of one's faith. He likens the person who listens to the word and hears it
without following it as one who looks in the mirror, walks away and forgets
what he/she looks like. The person has walked away forgetting having heard
anything. The opposite of such a person is the one who looks "into the
perfect law" and perseveres (synonymous with law of liberty and word of
truth, i.e. the Gospel). Remaining constant in purpose the one who is both
hearer and doer of the word of truth "will be blessed in the doing"
(a reference to the grace received in the very act of doing).
James, Chapter 1:26-27 Miscellaneous
The section closes
with a comment on being religious - in the positive sense of the word. A religion that
forgets the power of words to hurt others and defile the speaker is
worthless self deception. In true Jewish fashion the writer gives the three
requirements for a pure and undefiled religion - to care for widows and orphans
and to remain unstained by the world (understood to be the arena of Satan's
activity). These three are not all inclusive of religion. They are
representative - indeed high in ranking by Jewish Law, of being doers of the
word of truth and not hearers only.
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