preaching james

PREACHING IN THE NEW TESTAMENT

Imagined Context for PreachingIntroductionContext

- Historical Context- Literary Context

Text- Chosen Pericope- Lectionary Readings- Text Before the Chosen Pericope- Text After the Chosen Pericope- Explanation of Chosen Pericope

Theology- Keywords and their Explanation- Themes / Motifs

Preaching Points and Possibilities

Content

When - Recollection (Point of Reflection)

To Whom - DormitorianasAge Bracket - From 18 to 25

years old (College students and Young Professionals)

Gender - Female

I. Imagined Context for Preaching

The Letter of James is one of the most significant, yet generally overlooked, New Testament books. Since Martin Luther, leader of the Protestant Reformation, disliked this letter for its emphasis on good deeds, the book has come to be viewed as being in opposition to Paul’s letters, which emphasized faith in God. This study aims to rectify such views.

II. Introduction

Authorship – In 1:1 the author identifies himself as “James, the servant of God and of the Lord Jesus Christ.” No other identification is given. The NT mentions four men bearing the name of James. It is probable, though not certain, that the writer of this epistle is to be identified with one of them:

III. A. Context : Historical Context

James, the father of Judas (Luke 6:16; Acts 1:13), “possibly otherwise identified with Thaddaeus or Lebbaeus, to distinguish him from Judas Iscariot (Mark 3:18; Matt. 10:3).”

1. Authorship

James, the son of Alphaeus (Matt. 10:3; Mark 3:18; 15:40 [here called James the Younger or James the Less]; Luke 6:15; Acts 1:13)

1. Authorship

James, the son of Zebedee and brother of John (Matt. 4:21; 10:2; 17:1; Mark 1:19, 29; 3:17; 10:35; 13:3; Luke 9:28; Acts 1:13; 12:2) is an important figure in the Gospels

1. Authorship

James, the Lord’s brother (Matt. 13:55; Mark 6:3; Gal. 1:19; called simply James in Acts: 12:17; 15:13; 21:18; and in 1 Cor. 15:7), mentioned only twice by name in the Gospels (Matt. 13:55; Mark 6:3), he rises to prominence after Pentecost

1. Authorship

The author’s self-identification points to this James, “for it is evident that a well-known James must have been intended, and as far as the biblical record is concerned, the Lord’s brother is the only James who appears to have played a sufficiently prominent part in early Christian history.”

- Arguments for the authorship of James, the Lord’s brother

The author’s Jewish background, both in terms of his use of the OT (including a few quotations, numerous allusions, and several illustrations), and in other, more subtle ways


Similarities between James and Acts: James’ speech in Acts 15 contains many striking parallels in language with the epistle of James.


Similarities with the teaching of Jesus: “there are more parallels in this Epistle than in any other New Testament book to the teaching of our Lord in the Gospels.” The parallels to the Sermon on the Mount are especially acute...


James Teachings Jesus

1:2 Joy in the midst of trials Matt. 5:10-12

1:4 Exhortation to perfection Matt. 5:48

1:5 Asking for good gifts Matt. 7:7ff.

1:20 Against anger Matt. 5:22

1:22 Hearers and doers of the Word Matt. 7:24ff.

2:10 The whole law to be kept Matt. 5:19

2:13 Blessings of mercifulness Matt. 5:7

3:18 Blessings of peacemakers Matt. 5:9

4:4 Friendship of the world as enmity against God Matt. 6:24

4:11-12 Against judging others Matt. 7:1-5

5:2ff. Moth and rust spoiling riches Matt. 6:19

5:10 The prophets as examples Matt. 5:12

5:12 Against oaths Matt. 5:33-37

Parallelism on Teachings

The Greek is too good for a Galilean peasant. Greek grammarians generally recognize James‘ Greek as among the most refined in the New Testament. It is indeed “paradoxical that one of the most Jewish letters in the New Testament should have been written by an author apparently so much at home in the Greek language . . . ”

- Arguments against the authorship of James, the Lord’s brother

The author does not claim to be the Lord’s brother.

The author makes no reference to the great events of our Lord’s life.

The concept of the law in this epistle is said to differ from what might be expected from James.

- Arguments against the authorship of James, the Lord’s brother

James writes to the ‘twelve tribes in the Diaspora’. The Greek word in the verse Diaspora was used mainly to describe Jews living in the outside of Palestine. James then wrote this book to Jewish Christians living outside Palestine, and the following evidences will further support this claim.

2. Background of Addressee Community

- He mentioned the twelve tribes of Israel

- He used the Greek word for Synagogue


- Several quotations and allusions from the Old Testament

- Jewish Idioms “Lord of Sabaoath”

- Stressed several principles of the Jewish Law

- There is no mention of idolatry as this did not characterize first century Jews. Whereas if it were pagans there would have certainly been mentioned as to conduct with idols.

- He used the Greek word for Synagogue


That James’ audience is made up largely of poor folks is obvious from his warnings in 2:1-13 (especially v. 5) and passim. They are either poor “dirt farmers,” tenants who worked the land of the rich (5:1-6), or merchants (4:13-17).


The audience apparently lacked maturity in the faith, as is evidenced by James’ intimation of (1) their failure to “practice what they preach” (1:22-27; 2:8-11); (2) their partiality toward the rich and unwillingness to help the poor believers (2:1-26); (3) their inconsistent speech patterns (3:1-12); and (4) their tendency toward confidence in self rather than confidence in God (4:13-17).


James’ audience was also an oppressed group. Indeed, it was more than likely because of their poverty, combined with their Christian conviction, that they were oppressed. Further, their inappropriate response to the oppression, rather than the oppression itself, is what James condemns, pointing out that they should seek in such circumstances the wisdom and gifts of God.


The date of this short epistle is intrinsically bound up with its authorship. If this letter is by James, the brother of the Lord, then it must have been written before 62 CE (the date of James’ death). The following circumstances support this claim:

3. Date of Writing

- There is no mention of the fall of Jerusalem, perhaps implying that James was written either before Jerusalem’s destruction or considerably after it.

3. Date of Writing

- There is no mention of the Gentile mission, nor of Gentiles being admitted into the church. This seems to suggest a date before the Jerusalem Council of Acts 15 (49 CE).

3. Date of Writing

- The simple church order (only teachers [3:1] and elders [5:14-15] are mentioned, and in an unadorned way) tends to suggest an early date.

- The assembly of Christians is called synagōgē (2:2), a term everywhere else in the NT used for a Jewish congregation, the usual term is ekklēsia. This very terminology implies an early period (when Christianity was still very much regarded as a Jewish sect), confirming a date before 49 CE.

3. Date of Writing

- The relation of Jas. 2:14-26 to Paul seems to be pre-literary. If the author seems not to have had any exposure to Galatians or Romans, the most satisfactory reason for this is that neither Pauline epistle had yet been written. Hence, a date no later than 49 CE.

3. Date of Writing

The letter of James was not written to a specific church but to a specific audience. Now there is not much evidence as to James’ relationship with the recipients. But because James was the Leader of the Church, he, therefore, had the authority to write to the ‘twelve tribes’. James may have also found common ground because he was a Jewish writing to Jews.

4. Destination

The persecutions by Saul (34 CE) and especially by Agrippa (44 CE) separated James from his audience via the diaspora. The subsequent diaspora raised the need for correspondence; the reason for the diaspora shaped its contents. The trials these believers were facing would need to be addressed.

5. Occasion for the Letter

The worldwide famine, which seemed particularly acute in Judea (Acts 11:27-30). The resultant (deepened) poverty was doubly bad for Christians living in Palestine, for the wealthy landowners and religious aristocracy would certainly side with Agrippa’s attitude toward Christians. These Jewish Christians’ inadequate response to the rich would call for instruction/correction from their spiritual leader.


The believers’ inadequate response to other believers who were particularly hard hit by the famine was fueled by their misappropriation of the Pauline slogan, “a man is justified by faith alone.” “Under financial pressure people tend to hold orthodox belief, but also to grasp tightly to whatever money they have.” These believers used the slogan as an excuse for not practicing their faith.


The general immaturity of these believers, as evidenced already in their inappropriate responses to trials, the rich and the poor, would help James to fill out the letter with other paraenetic advice. Agrippa’s persecution, coupled with the famine, however, would be the final catalyst which prompted the leader of the Jerusalem church to write to his scattered flock.


Majority of scholars suggest that the purpose of this letter was to encourage suffering Christians in the face of hardship and to strengthen them for faithful Christian living.

6. Purpose

1. Lectionary Readings- Jas 1:1-11 : Week 6 – Year II- Jas 1:12-18 : Week 6 – Year II- Jas 1:17-18, 21b-22 : 22nd Sunday in Ordinary Time – Cycle B- Jas 1:19-27 : Week 6 – Year II- Jas 2:1-5 : 23rd Sunday in Ordinary Time – Cycle B- Jas 2:1-9 : Week 6 – Year II- Jas 2:14-18 : 24th Sunday in Ordinary Time – Cycle B - Jas 2:14-24, 26 : Week 6 – Year II - Jas 3:1-10 : Week 6 – Year II- Jas 3:13-18 : Week 7 – Year II- Jas 3:16—4:3 : 25th Sunday in Ordinary Time – Cycle B - Jas 4:1-10 : Week 7 – Year II- Jas 4:13-17 : Week 7 – Year II- Jas 5:1-6 26th Sunday in Ordinary Time – Cycle B- Jas 5:1-6 : Week 7 – Year II- Jas 5:7-10 : 3rd Sunday of Advent – Cycle A- Jas 5:9-12 : Week 7 – Year II- Jas 5:13-20 : Week 7 – Year II

III. B. Context : Literary Context

The letter of James can actually be classified into a more specific category of paraenesis which is Greek for “encouragement.” James is encouraging the poor and oppressed by telling them to stay strong through the hard times and also teaching them how to act during the hard times

Being written to the Jews of the dispersion, it contains general advice, and no dealings with specific issues such as is often found in Paul's epistles.

2. Structure

James is more of a lecture than a letter, and was obviously prepared for public reading as a sermon to the scattered congregations.

The tone of the book is authoritative and includes 54 imperatives (volitional mood of command in the Greek, "Do it now!") in 108 verses; this is on average one call for action in every other verse.

James' used more figures of speech, analogies, and imagery from nature than all of Paul's epistles together.

2. Structure

. James conveyed profound concepts with well-chosen words. His sentences are short, simple, and direct. The epistle of James has been called a literary masterpiece that is both picturesque and passionate, and combines the beauty of Greek with the stern intensity (earthiness) of Hebrew.

2. Structure

IV. Text 1. Chosen Pericope - James 2:14-26 (Faith & Works)

14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?15 If a brother or a sister has nothing to wear and has no food for the day, 16 and one of you says to them, “Go in peace; keep warm and eat well,” but you do not give them the necessities of the body, what good is it? 17 So also faith of itself, if does not have works, is dead.18 Indeed someone might say, “You have faith and I have works.”Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works. 19 You believe that God is one. You do well. Even the demons believe that—and tremble.20 Do you want proof, you ignoramus, that faith without works is useless[a]? 21 Was not Abraham our father justified by works when he offered his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by the works. Thus the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,”[b] and he was called the friend of God. 24 See how a person is justified by works and not by faith alone. 25 And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route? 26 For just as a body without the spirit is dead, so faith without works is dead.

24th Sunday in Ordinary Time – Cycle B /

Week 6 – Year II (for the Chosen Pericope)

2. Lectionary Reading

In the Christian community, there must be no discrimination or favoritism based on status or wealth. The Divine favor rather consists in God’s election and promises. The rich who oppress the poor blaspheme the name of Christ. By violating one law of love of neighbour, they offend the whole law. But conscious awareness of the final judgment helps the faithful to fulfil the whole law.

3. Text Before Pericope – 2:1-13 (Sin of Partiality)

The use and the abuse of the most important role of teaching in the church are here related to the good and bad use of the tongue, the instrument through which teaching was chiefly conveyed.

4. Text After Pericope – 3:1-12 (Power of the Tongue)

The theme of these verses is the relationship of faith and works (deeds). It has been argued that the teaching here contradicts that of Paul especially on Romans 4:5-6. It does seem likely that James is interacting with Paul’s doctrine of justification. It is rather doubtful that Paul is reacting to James, for not only did he claim to be in agreement with James on this issue (Gal. 2:9-10), but Paul’s doctrine of justification is not isolated to a single passage, but is interspersed throughout his letters.

5. Discussion of the Chosen Pericope – James 2:14-26

On the other hand, James’ discussion of the issue is in one pericope and has all the earmarks of a polemical diatribe. Some scholars argue that James and Paul are not at all talking about the same thing.


Some scholars believe that James is reacting to a perverted “Paulinism”—i.e., the slogan of the Pauline churches that faith alone saves. But if none of Paul’s letters had yet been written, Paul’s true doctrine could easily have been garbled, especially when it was heard second- or third- hand. (Indeed, since the Pauline slogan is so garbled in Jas. 2:14-26, it is all the more likely that neither Galatians nor Romans had yet been penned.) James is thus not reacting to Paul, but to a perversion of Paul’s teachings.


In its context, James has just warned against partiality toward the wealthy. The temptation to appease the rich (perhaps both rich merchants and the wealthy high-priestly families) was all the greater because James’ audience was apparently on the financial fringes of society. In light of this, it would be quite convenient to adopt Paul’s slogan of sola fide without embracing its true content—as an excuse for not helping the poorer members of the believing community.


To highlight what James is addressing and not addressing, eight theses are given:

(1) James does not deny the necessity of faith, only its adequacy.

(2) James is addressing the fruit of salvation, while Paul is addressing the root of salvation.

(3) In keeping with other biblical writers, James does not use “works” as a criterion for judging others, but as a criterion for judging oneself.

6. Principles and Comparisons from the Chosen Pericope

(4) For James, the faith which does not save is intellectual assent; for Paul, the faith which does save is a heart-response to God’s call—it is trust in, not just belief that. Thus, they are not talking about the same thing.

(5) For James, “justified” means either “vindicated” or “eschatologically justified”; for Paul, it means “declared righteous.” Thus, they are not talking about the same thing.


(6) For James, “works” means good deeds—charity, Christian love, etc; for Paul, it means works of the Law which some see as necessary for salvation, rendering the cross-work of Christ as less than adequate. Thus, once again, they are not talking about the same thing.

(7) James seems to look at how our spiritual status is seen and approved/disapproved by others, while Paul looks at how it is seen and initiated by God.


(8) Both James and Paul would agree with the statement that genuine, saving faith results in works. Or that sola fide, properly understood, means that we are saved by faith alone, but the faith that saves is not alone.


The book of James contains no personal references, but rather James refers to his readers as "brethren," fifteen times (1:2; 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19).

- The brotherhood of man — or the people hood of humanity – is but a corollary of the parenthood of God. One God created all of us in the Divine image. And as long as there are Jews to proclaim that there is a God in this world, there will be Jews who have to hold themselves up to the ideals of brotherhood.

V. Theology1. Keywords & Their Explanation

It makes thirty references to things & nature (1:6, 10, 11,17, 18; 3:3-8, 11, 12, 18; 4:14; 5:2-5, 7, 14, 17, 18)

1. Keywords & Their Explanation

James makes references to: [a] Abraham (2:21, 23)[b] Isaac (2:21); [c]

Rahab (2:25); [d] Job (5:11)

[e] Elijah (5:17)


James used his terms deeds and righteous in 2:14-26 with a purpose different from Paul's. James is writing about how one is shown to be righteous; Paul writes about how one is declared righteous.

Jas. 2:14-26 can be broken down into three sections: one illustration (vv. 14-17), and two arguments: one rational (vv. 18-20), the other biblical (vv. 21-26).


1. Illustration: A Poor Christian (14-17). James first argues that one who lives by the slogan of sola fide, if he does not care for the misfortunate within the believing community, cannot be saved.

- Three Sections:

2. Rational Argument: Demons’ Faith (18-20). Although there are numerous problems with the content of what the supposed objector says, it seems best to see him as arguing that one can be saved either by faith or by works. James rebuffs this view (v. 18b) by saying that it is impossible to divorce the two. He then argues that demons divorce the two in that they only do one—believe. Yet, they have hell as their eternal home. Here he defines what “unsaving” faith is (implicitly, at least): a faith which cannot save is one which is doctrinally correct (demons’ belief), but one in which there is no personal relationship, nor any works.

- Three Sections:

3. Biblical Argument: Abraham, Rahab (21-26). For his positive argument, James uses two illustrations from the OT. First, Abraham was justified by works when he offered up Isaac (21). His faith could not be divorced from works, but cooperated with it (22). That Abraham’s faith preceded his works is implicit in two ways: (a) works perfected his faith (22) and (b) the scripture which said he had faith (Gen. 15:6; Jas. 2:23) was fulfilled by his works.

- Three Sections:

That saving faith is more than intellectual assent, and indeed more than faith + works is seen in James’ last comment in v. 23—“he was called God's friend.” Thus, saving faith implies a relationship to God—it involves “trust in,” not just “belief that,” or even “belief that,” plus “work for.” By “faith” James distinguishes unsaving faith from saving faith, while Paul seems to speak primarily or exclusively of the latter (both would agree that “belief in” and not just “belief that” is the essential ingredient of saving faith). Lest one think that heaven is reserved only for those with the moral qualifications of Abraham, James hastens to add another illustration.

- Three Sections:

Rahab, too, was saved when she helped the spies get away (25). James reminds his audience that Rahab was a prostitute—yet she was saved. There is no evidence in the text that her lone deed erased her sins; rather, her belief in God did—and it is evident that this was a genuine belief because she acted on it. Both illustrations link faith and works together in such a way that it is unthinkable that one could please God without both.

- Three Sections:

Although not clearly demarcated in the book there are several themes/motifs that James alludes to. These are as following:

- Trials and Christian Maturity – James in verses (1:2-18) attacks several issues where Christian suffering (which leads to maturity) is the most prominent. Words used in this part are peirazao and peirasamos used to connote “trials” or “temptations”.

2. Themes / Motifs

- True Christianity seen in its works – (1:19-2:26) He focuses on three key words “Word (of God)”, “law” and “works”. Here James insists that true faith is always marked with obedience.

- Dissensions within the community – (3:1-4:12) Here he talks about the Dissension in the community of Christians which in this case find their roots in envy. He uses several images to illustrate the power of the tongue.

2. Themes / Motifs

- Implications of a Christian Worldview – (4:13 -5:11) Here he deals with how Christian should see the world involving God in all the plans they make.

- Concluding Exhortations – (5:12-20) He signs off also talking about the responsibility of Christians in keeping each other spiritually healthy

2. Themes / Motifs

James wrote to Jewish Christians who had been scattered throughout the Mediterranean world because of persecution. In their hostile surroundings they were tempted to let intellectual agreement pass for true faith. This letter can have rich meaning for us as we are reminded that genuine faith transforms lives. We are encouraged to put our faith into action. It is easy to say we have faith, but true faith will produce loving actions towards others. These can be elaborated through the following preaching points:

VI. Preaching Points & Possibilities

1. Living Faith - James wants believers not only to hear the truth, but also to do it. He contrasts empty faith (claims without conduct) with faith that works. Commitment to love and to serve is evidence of true faith. Living faith makes a difference. Make sure your faith is more than just a statement - it should also result in action. Seek ways of putting your faith to work.

VI. Preaching Points & Possibilities

VI. Preaching Points & Possibilities2. Trials - In the Christian life there are trials and temptations. Successfully overcoming these adversities produces maturity and strong character. Don't resent troubles when they come. Pray for wisdom; God will supply all that you will need to face persecution or adversity. He will give you patience and keep you strong in times of trial.

VI. Preaching Points & Possibilities3. Law of Love - We are saved by God's gracious mercy, not by keeping the law. But Christ gave us a special command, "You shall love your neighbor as yourself" (Matthew 19:19). We are to love and serve those around us. Keeping the law of love shows that our faith is vital and real. When we show love to others, we are overcoming our own selfishness.

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