The Letter of James

Introduction

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sistent. And God’s law focuses on love for the neighbor (2:8). Therefore, “pure and faultless” religion will manifest itself in loving concern for the helpless in society (1:27), in a meek and unselfish attitude toward others (3:13–18). It will renounce discrimination (2:1–13) and not speak evil of others (4:11–12).

Many, if not most, of James’s exhortations involve habits that directly impact the life of the community: welcoming the poor (2:1–13), being careful in speech (3:1–12), having wisdom that is “peaceable” and avoids quarrels (4:1–3).

As Bauckham says, then, “James’s way is neither merely the transformation of individuals nor change in the structures of the dominant society . . . but the formation of a counter-­cultural community which lives out alternative social and economic relationships in advance of the coming of the Kingdom.”129 Prayer is another component of the Christian life that receives attention in James. He encourages us to approach God by reminding us that he is a Father who gives good gifts (1:17) and who delights to answer the requests of his people (1:5). But James is especially concerned that we understand the condition for receiving our requests from God: faith (1:6–8; 5:14). Selfish asking will not move God to respond to our requests (4:3). Still, God does not make impossible demands on us when we pray; Elijah, a person with all our human frailties, received spectacular answers to his prayers because he was a “righteous person” in relationship with God (5:16–18).

I. Faith, Works, and Justification The most important, and controversial, contribution of James to NT theology comes in his teaching about the importance of works for justification (2:14–26). Indeed, many theologians mention James only because he seems to contradict the critical doctrine of “justification by faith alone” taught by Paul. But this is not fair to James. He has his own point to make, and it must be appreciated for what it is and not shunted aside in a wrongheaded or hasty insistence on theological integration. James condemns any form of Christianity that drifts into a sterile, actionless “orthodoxy.” Faith, not what we do, is fundamental in establishing a relationship with God. But faith, James insists, must be given content. Genuine faith always and inevitably produces evidence of its existence in a life of righteous living. Biblical faith cannot exist apart from acts of obedience to God. This is James’s overriding concern in the passage in question, as he makes clear repeatedly: “faith by itself, if it is not accompanied 129. Bauckham, James, 198.