In many ways, the book of James has not had an easy journey into the New Testament canon. We have few references to it in the earliest stages, it was doubted by some church fathers, and, of course, Luther himself referred to it as “an epistle of straw.”
However, we should be immensely grateful that God has preserved this book for us. Despite its detractors, the book of James provides essential theological balance for the key doctrinal debates in the church today. Several key contributions:
1. James reminds us that one can offer extended moral exhortations without being a “moralist.” In an effort to avoid the charge of “moralism,” many modern preachers hesitate to offer extended moral/ethical exhortations to their congregations. Indeed, sermons often focus on how the congregation cannot keep the law and that only Christ can keep the law for them.
While it is certainly true that we cannot be justified by the law, the book of James reminds us that there is a proper place for sermons that focus on our ethics. James offers five chapters of ethical applications and there is no extensive discussion of atonement, or original sin, or grace.
This doesn’t mean James rejects these truths, it simply means that one need not always include them explicitly for teaching to be regarded as “Christian.” Put simply, a sermon (or treatise, or letter) doesn’t always have to be about justification in order to be about Christ.
2. James reminds us that Christians should also view the Law of God positively. Compared to Paul’s insistence that the law is a “curse” that “imprisons” us (Gal 3:13, 22), James’ approach to the law is shockingly positive. He refers to the law as the “law of liberty,” or as the NIV puts it, “the perfect law that gives freedom” (Jas 1:25).
Do Paul and James contradict each other? Not at all. Paul is looking at the law from the perspective of justification–can I be saved by law-keeping? If you try this, says Paul, the law is only a curse. James is looking at the law through the lens of sanctification. From this perspective the law is a blessing. It is the way of righteousness. We can say with the Psalmist, “Oh how I love your law!” (Ps 119:97).
Paul reminds us that the law cannot save. James reminds us that we follow the law because we are saved. Both aspects are critical if we are to rightly understand justification and sanctification.
3. James reminds us that it is fine to use OT stories as moral examples. Again, some in the modern day, in an effort to avoid moralism, will insist that we can never preach an Old Testament story where the applications is “Be like [insert OT character]”. Instead, we can only point to these OT characters as a “type” of Christ.
The problem with this approach to the Old Testament is that it is not shared by the book of James. On the contrary, James is quite keen to use OT characters as moral examples. Indeed, he appeals to Elijah as an example of what can be done through a life of faithful prayer (Jas 5:17-18). We find this same pattern in Paul who blatantly states, “These things [OT stories] took place as examples for us” (1 Cor 10:6).
Of course, we can also look to these OT characters as a type of Christ–they point forward to the ultimate savior/deliverer. But, why must these passages be preached only as a type of Christ? Why can they not be preached as both a type of Christ, and as a moral example?
In the end, we can be thankful that we have the book of James in our NT canon. It provides a wonderful balance to our understanding of law, grace, justification, sanctification and more.
In this regard, Luther was mistaken. If justification is all that matters, then perhaps one might find James unnecessary. But, if sanctification also matters, then it is essential.
Ethan Smith (@EthanASmith) says
Dr. Kruger,
Slight correction. There is discussion of grace in chapter one:
“Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (vv. 17-18).
Also, before these verses is the promise of the crown of life (v. 12).
Then in chapter four we are told why we are to submit to God—grace (4:6-7a).
So I think it would be unfair to say the epistle is not founded upon grace and the promises of God. The moral exhortations are based on an accurate view of God’s grace. True fruit springs forth from a life changed by the Spirit.
Michael Kruger says
Thanks, Ethan. I absolutely agree that grace is the foundation of the book of James. I never said, in your words, that “the epistle is not founded upon the grace and promises of God.” On the contrary, the call to Christian obedience is always founded in the grace of Christ. I simply made the point that there is no real discussion (at any length) of grace in the book of James as there is in much of Paul’s writing. That doesn’t mean that James doesn’t believe in grace, nor does it mean that he never alludes to it (as do the verses that you noted), it just means he doesn’t take the time to dive into the topic in this book.
Ethan Smith (@EthanASmith) says
Ah, gotcha. Thanks for the clarification!
Russ Fox says
Dr. Kruger,
Though your article doesn’t discuss the dating of James, I’ve read some recent opinions that James may be the earliest letter in the NT. Have you an opinion on this notion?
Michael Kruger says
Yes, I am convinced it is the earliest. Most date it around 44-45. The next earliest book is probably Galations, c.48.
Russ Fox says
Thanks, for that confirmation (I was teaching this point of view in my church). I also think you’re right to put Galatians next in line.
Chris says
Has the consensus changed recently? WHen I was in graduate school, I took a few courses on the New Testament and the consensus then was that 2 Thessalonians was the earliest book. When did this change?
Jim says
Adolf Schlatter also asserted that it was the earliest book of the NT as well. Written mid 1st c.
Terry Keiner says
To be absolutely honest about it, thirty-some years ago I had just finished do what I thought of my new ‘job’ which was reading the Bible, (isn’t that what Christians are supposed to do?) when I heard it said what Luthers opinion was of James, and based on that I read James. I didn’t say ‘re-read’ because in looking back, and I’ve counseled on this issue quite a bit in the last thirty-some years, my first pass through the Bible cannot in any way be identified as ‘reading.’ I always put James at the top of the ‘must read’ list for new Christians, and that’s because in addition to it being a short book, it doesn’t immediately give the babe in Christian what I think of as culture shock.
Blessings,
Terry Keiner
Absarokee MT
Dante says
I think we could say the letter of James is the NT Job. (Themes of care for the poor and the widow, zeal for righteousness, and the friendship of God from Job 29 run throughout James. Another point of correspondence is James emphasis on the tongue and God’s approval of Job’s words (Job 1:22; 2:10). There is an echo of Job 14:2 in Jas 1:11 (whereas it is commonly taken as coming from Isa 40:7) and Job 13:28 in Jas 5:2.) The presence of Job is not limited to the explicit references to him in ch. 5, but transcends individual passages as a sapiential prophet who has been refined through a trial ordained by God (Job 1:12,21; 2:3,10). James gained wisdom by meditating upon Job’s words which is precisely what God intends. God worked wisdom in Job amidst his suffering and having persevered in his trust in God, God now uses Job to teach his people that wisdom and the knowledge of God comes through abiding in faith. James says it is the rich who are causing the righteous to suffer in their poverty (2:6-7; 5:1-6) but Job was a *wealthy* righteous man who submitted in faith to the Lord’s testing (Job 1:1-3; 42:10-17) so his humiliation was even greater (consider Jas 1:9-11) (Andreas Kostenberger, “Hearing the Old Testament in the New Testament: A Response,” in Hearing the Old Testament in the New Testament, ed. Stanley E. Porter, 292). Job’s humiliation and glory points ahead to Christ’s self-denial and exaltation (see 2 Cor 8:9; Phil 2:5-11; Jas 2:1).