CFM: November 13–19
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Resources and Insights about this Week's Lesson
A great place to start researching the Book of James is with an overall introduction and summary.
The Epistle of James is an intriguing and vital text within the New Testament canon, traditionally attributed to "James the Just", a prominent leader in the early Christian church in Jerusalem. The name translated as James comes from the Hebrew Ya'akovos, or Jacob, which was a very common name among the Hebraic community during that time. This was not James of Zebedee (Big James, martyred in 44 AD) or Little James (the son of Alphaeus), from the original 12 apostles. James the Just was separate figure who was frequently referred to as the "brother of Jesus." This relationship is articulated in several New Testament passages:
1. Gospel References: The Gospels of Matthew (13:55) and Mark (6:3) both list James as one of Jesus’ brothers, along with Joses (or Joseph), Judas (or Jude), and Simon.
2. Galatians 1:19: The Apostle Paul refers to meeting "James, the Lord's brother" when he visited Jerusalem, which has been taken by many as a literal familial relationship.
The term "brother" (Greek: adelphos) has been interpreted in multiple ways. It could denote a sibling born of the same parents, a half-sibling, or a close kinship tie, which was common in Semitic and Jewish contexts. The Roman Catholic and Eastern Orthodox traditions often interpret "brother" to mean a close relative or cousin, partly based on their belief of the perpetual virginity of Mary, Jesus' mother. The idea that Mary remained a virgin after Christ was born first began to spread around 347-419 AD by the the Early Church Father Jerome. This idea was adopted by the Catholic and Orthodox church, and became part of the tradition. Thus, the idea of James being a natural brother of Jesus was considered highly controversial, even though the Biblical evidence appears to supports the natural brother relationship.
The historical evidence for James's relationship to Jesus is primarily derived from the New Testament accounts and additional early Jewish and Christian writings:
1. Josephus' "Antiquities of the Jews": The Jewish historian Josephus refers to the death of "James, the brother of Jesus who is called Christ," which provides non-Christian corroboration of James’s role and his connection to Jesus.
2. Early Christian Writings: Other early Christian writers, such as Eusebius of Caesarea, who wrote "Ecclesiastical History," also describe James as the brother of Jesus and the leader of the Jerusalem church.
3. Apostolic Fathers: Writings of the Apostolic Fathers, early Christian theologians like Clement of Alexandria and Hegesippus, offer additional testimony about James and his leadership role in the church, sometimes referring to him as the brother of the Lord.
The exact nature of their relationship is still a matter of theological interpretation and scholarly debate. However, the weight of the New Testament evidence supports the view that James had a close familial connection to Jesus, whether as a full brother, half-brother, or another close relative. This relationship lent James authority in the early Christian community, as seen by his prominent role in the church described in the Acts of the Apostles and by Paul in his letters. (The Martyrdom of James, who was Called the Brother of the Lord). This close familial relationship is also provides us with some valuable insight. James (Jacob) was someone who personally knew the Savior longer than any of the other writers of the New Testament. He grew up with Jesus and knew the topics and themes that were most frequently discussed. When one studies these writings, it is helpful to recognize that every topic and theme that James touches on were directly influenced by the teachings of Christ, cross-references are provided to identify some of these associations.
In addition to the literary evidence that supports the familial relationship between James and Jesus, a recently discovered artifact also provide some intriguing connections. The James Ossuary, a first-century limestone box that was used for holding the bones of the dead, gained international attention when an Aramaic inscription on its side was revealed to read "Ya'akov bar-Yosef akhui diYeshua," which translates as "James, son of Joseph, brother of Jesus." If authentic, this artifact could provide archaeological evidence of Jesus of Nazareth and his family. The ossuary's authenticity, however, has been the subject of intense debate. In 2002, its owner was charged with forgery, but the court did not conclusively rule the ossuary a fake, leaving its authenticity unresolved in the academic world. Proponents of its authenticity argue that the patina inside the inscribed letters dates naturally to the period. However, skeptics point to peculiarities in the inscription's form and the fact that it appeared on the antiquities market rather than through a professional archaeological excavation concerning, raising questions about its provenance and authenticity. Additionally, the names Jacob (Ya'akov), Joseph (Yoseph), and Jesus (Yeshua/ Joshua) were very common names during that time, and even if the artifact is authentic, it is impossible (at this point) to prove that the ossuary actually belonged to James the Just.
The letter of James is generally dated to the mid-first century, possibly between 48-62 AD, making it one of the earliest New Testament writings. Its exact date hinges on scholarly debates concerning the author's identity and the epistle's relationship to other New Testament texts.
Historically, the epistle is set against the backdrop of a nascent Christianity, where Jewish and Gentile believers were learning to coexist and define their faith. The Jerusalem church, with its strong Jewish roots, faced persecution, social upheaval, and the challenges of living out their faith in a diverse and often hostile environment.
The intended audience of the epistle appears to be the "twelve tribes scattered among the nations," suggesting Jewish Christians dispersed outside of Palestine. Anciently, these were communities grappling with how to live out their faith amidst severe persecution and poverty, striving to reconcile their Jewish heritage with their new identity in Christ. This introduction also applies to modern readers today, during the commencement of the gathering of Israel in the Last Days.
The Epistle's form and structure bears resemblance to traditional Jewish wisdom literature (Psalms, Proverbs) and a combination of various Jewish and Hellenistic moral exhortations and virtue ethics. The Epistle lacks the typical greeting and thanksgiving sections of Pauline letters, diving directly into a series of ethical instructions and reflections. Its style is characterized by direct commands, vivid metaphors, and an urgent call to practical, ethical living.
A better understanding of the book of James can be achieved by delving into its original Greek text. Utilizing an Interlinear word-for-word translation is invaluable when dissecting these writings, even for those who don't know how to read Greek. The provided online interlinear text can help non Greek readers to navigate the Greek texts and examine the various words and structures of James' poetic forms. Take your time and explore these texts meticulously; because within the various proverbs lie hidden treasures and deeper layers of interpretation. Pay attention to Greek nuances, as they often unveil captivating wordplay and rhetorical embellishments that bring remarkable depth to the themes of the epistle. For example, the Greek word "peirasmos" can mean both "trial" and "temptation," revealing deeper insights into the dualistic nature of testing and ethical challenges. Likewise, "teleios," meaning "perfect," is linked to the idea of spiritual maturity and wholeness in one's faith journey. The Hebrew word translated as Greek teleios is tamim, and this is where the word thummim comes from, as in Urim and Thummim. Make use of the provided concordances, especially Thayer's concordance on Blueletterbible online, invest some time into examining the words, their Hebraic counterparts, and other passages containing these words. This approach can unveil profound and insightful connections.
The Epistle of James addresses various prominent themes, emphasizing practical Christian living and moral conduct. Here are few of the key themes found in the book of James:
1. Faith and Works: James emphasizes the inseparable relationship between faith and works, highlighting that true faith is demonstrated through righteous actions.
2. Trials and Testing: James encourages believers to view trials as opportunities for growth and perseverance in their faith.
3. Wisdom and Prayer: The epistle discusses the importance of seeking wisdom from God through prayer and making wise decisions.
4. Patience and Endurance: James teaches the virtue of patience and endurance in the face of trials and difficulties.
5. Favoritism and Partiality: The epistle condemns showing favoritism and partiality based on wealth, status, or appearance, stressing the importance of impartiality.
6. Taming the Tongue: James cautions against the misuse of words and the destructive power of the tongue, urging believers to use their speech wisely.
7. Humility and Submission: The letter encourages humility and submission to God, cautioning against pride and arrogance.
8. Compassion and Mercy: James emphasizes the need for believers to show compassion and mercy to those in need, reflecting God's love and grace.
9. Faith and Doubt: The epistle addresses doubts and wavering faith, urging believers to have unwavering trust in God.
10. Worldliness and Materialism: James warns against worldly desires and materialistic pursuits, emphasizing the importance of seeking God's kingdom first.
11. Integrity and Honesty: The letter underscores the value of integrity and honesty in one's actions and words.
12. Judgment and Mercy: James teaches that mercy triumphs over judgment, encouraging believers to be merciful and nonjudgmental toward others.
These themes collectively provide guidance for living a faithful and Christ-centered life in accordance with God's will.
Overview:
James 1
This outline breaks down James 1 into its major themes, providing specific verses, cross-references to Christ's teachings, and references to relevant Old Testament Wisdom literature, giving readers a comprehensive understanding of the chapter's content and themes.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
James 1 | | | |
Verses 1-4 | Faith and Endurance in Trials |
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Verses 5-8 | Seeking Wisdom in Prayer | ||
Verses 9-11 | The Humble and Exalted |
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Verses 12-15 | Endurance and Temptation |
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Verses 16-18: | Good and Perfect Gifts God |
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Verses 19-25 | Hearing and Doing the Word |
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Verses 26-27 | True Religion and Bridling the Tongue |
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Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verse 1 | No Partiality |
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Verses 2-4 | Favoritism vs. Loving Your Neighbor |
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Verses 5-7 | Mercy and Judgment |
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Verses 8-13 | Fulfilling the Royal Law |
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Verses 14-17 | Faith and Works |
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Verses 18-26 | Faith Without Works Is Dead |
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Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verse 1 | The Power of the Tongue |
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Verses 2-5 | The Tongue's Impact |
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Verses 6-8 | Taming the Tongue |
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Verses 9-12 | Blessing and Cursing |
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Verses 13-18 | Wisdom from Above |
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Verse 18 | The Fruit of Righteousness |
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Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verse 1 | Worldly Desires and Conflicts |
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Verses 2-3 | Prayer and Selfish Motives |
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Verses 4-5 | Adultery, and Choosing Friendship with the World |
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Verses 6-10: | God's Grace and Humility |
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Verses 11-12: | Slander and Judgment |
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Verses 13-17 | Trusting in God's Will |
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Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-3: | Warning to the Rich |
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Verses 4-6 | Coming Judgment |
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Verses 7-11 | Patience in Suffering |
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Verses 13-16 | Prayer and Healing |
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Verses 16-18 | Confession and Restoration |
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Verses 19-20 | Restoring the Wanderer |
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Church Videos & Resources
Scripture Central
Reading Guide
James
Lynne Hilton Wilson, "James," Come Follow Me: The New Testament, 2019.
If Ye Lack Wisdom, Ask of God
Elder David A. Bednar, “Seek Learning by Faith,” Religious Educator Vol. 7, No. 3 (2006): 1–11.
Marcos A. Aidukaitis, “If Ye Lack Wisdom,” General Conference April 2014.
Robert D. Hales, “Gaining a Testimony of God the Father; His Son, Jesus Christ; and the Holy Ghost,” General Conference April 2008.
Craig K. Manscill, “‘If Any of You Lack Wisdom’: James’s Imperative to Israel,” in Go Ye into All the World: Messages of the New Testament Apostles, 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 244–257.
Faith Requires Action
Mark D. Ellison, “Paul and James on Faith and Works,” Religious Educator 13, no. 3 (2012): 147–171.
Brian M. Hauglid, “‘As the Body without the Spirit’: James’s Epistle on Faith and Works,” in Go Ye into All the World: Messages of the New Testament Apostles, 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 276–289.
David A. Bednar, “Ask in Faith,” General Conference April 2008.
Juan Pablo Villar, “Exercising Our Spiritual Muscles,” General Conference April 2019.
Dale G. Renlund, “Abound with Blessings,” General Conference April 2019.
Russell M. Nelson, “Drawing the Power of Jesus Christ into Our Lives,” General Conference April 2017.
Michelle D. Craig, “Divine Discontent,” General Conference October 2018.
Allan D. Rau, “Fostering Conversion through Faith-Inspired Actions,” Religious Educator 10, no. 3 (2009): 103–114.
Endurance Leads to Perfection
Richard C. Edgley, “Keep the Faith,” General Conference April 1993.
Jeffrey R. Holland, “Be Ye Therefore Perfect––Eventually,” General Conference October 2017.
Russell M. Nelson, “Perfection Pending,” General Conference October 1995.
Joseph B. Wirthlin, “Running Your Marathon,” General Conference October 1989.
Melanie Eaton, “The Reward Is Worth the Effort,” General Conference April 1995.
Frank F. Judd, Jr., “‘Be Ye Therefore Perfect:’ The Elusive Quest for Perfection,” in The Sermon on the Mount in Latter-day Scripture, ed. Gaye Strathearn, Thomas A. Wayment, and Daniel L. Belnap (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2010), 123–39.
Words Can Hurt or Bless Others
Joseph B. Wirthlin, “The Virtue of Kindness,” General Conference April 2005.
Angel Abrea, “The Sure Sound of the Trumpet,” General Conference April 1984.
ElRay L. Christiansen, “Be Slow to Anger,” General Conference April 1971.
Pure Religion and True Christianity
“Pure Religion,” New Testament: Gospel Doctrine Teacher’s Manual.
Marvin J. Ashton, “Pure Religion,” General Conference October 1982.
Don R. Clarke, “Pure Religion,” BYU Devotional, January 13, 2015.
Howard W. Hunter, “True Religion,” General Conference October 1978.
Love Others Regardless of Circumstances
Lloyd D. Newell, “‘All Are Alike Unto God’: Equality and Charity in the Book of Mormon,” in Living the Book of Mormon: Abiding by Its Precepts, ed. Gaye Strathearn and Charles Swift (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2007), 196–210.
Loren C. Dunn, “The Gospel of Love,” General Conference October 1985.
The Bible Project
BYU’s RSC
Additional Videos & Insights
Early Church History Timeline 0 to 500 AD (PDF version, download)
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