(Introduction)
We have a lot of books in our New Testament. All of them, we believe, are divinely inspired. Even so, we don’t spend equal amounts of time reading them. For most of us, our reading pattern is profoundly lopsided, focusing mostly on Paul and the four Gospels (with John leading the way). Indeed, some books, like 3 John, hardly get read at all. This trend raises intriguing questions as to why certain books are even included in the New Testament. What purpose do these less-famous books serve? This becomes particularly acute with the book of James. Sometimes the book of James just doesn’t seem, well, very Christian. It doesn’t talk much about Jesus (his name appears only twice), and it is mainly about morals—a bunch of dos and don’ts. To put it bluntly, the book of James sounds like law and not much like gospel. It can sound like an inappropriate holdover from the era of the Old Testament.
Lurking behind this critique of James is a deep-seated perception, still prevalent in the Church today, that the Old Testament is defined primarily by moralism. The Old Testament is legalistic, where people are saved by what they do or don’t do. Everything is about external ritual. Conversion of the heart is rarely displayed. Like most caricatures, there is an element of truth here. Certainly, the old covenant involved a focus on ritual coupled to a strong set of laws, with the Ten Commandments at center stage. Overlooked in this caricature, however, is the fact that the old covenant was ultimately a gracious arrangement where people were saved not by their works but by the all-sufficient work of the Redeemer who would come. Thus, when God gave the law, he first reminded his people of the context of grace and redemption: “I am the LORD your God, who brought you out of the land of Egypt”.
Part of the reason people misunderstand the nature of the old covenant is because they assume the Pharisees, with whom Jesus often battled, embodied the ideals of the old covenant. Thus, they assume Jesus must’ve been fighting against the old covenant itself. But a closer look at key passages, such as the Sermon on the Mount, shows that Jesus isn’t against the old covenant but the Pharisaical distortions of the old covenant. And those two things must never be confused.
The other misconception behind critiques of James pertains to the way people perceive the era of the New Testament. Since we’re saved by grace and not by works, some assume that any book or passage that has “law” must be, by definition, antithetical to the gospel. And James has a lot of “law.” It’s filled with imperatives, more than any other New Testament book. James is concerned that we not just be hearers of the word but be doers of the word, followers of the word. He talks about favoritism (2:1–4), taming the tongue (3:1–12), coveting (4:2), pride (4:6), abusing the poor (5:1–6), and more.
This raises a legitimate question. Does extended moral exhortation make a book, or for that matter a sermon, non-Christian? It depends. If the moral exhortations are offered as a formula for how a person can meritoriously earn their salvation, then yes: they’re certainly antithetical to the gospel. Paul certainly spends much time arguing against this abuse. Galatians, for example, is designed to combat legalism—the idea that we can be saved by our good works. Paul often paints the law in a negative light: “For all who rely on the works of the law are under a curse”. But if one presents the law, not as a way to be saved, but as a guide for Christian living, then there’s nothing “unchristian” about that endeavor. True believers with new hearts should love the law and are empowered by the Spirit to start keeping it.
Sure, even believers fall terribly short of the law’s perfect standard. But because of Christ, the law is no longer an enemy; it is a friend. We should remember the first psalm: “Blessed is the man … [whose] delight is in the law of the LORD and on his law he meditates day and night”. Paul and James do not disagree; they’re simply combating different enemies of the gospel. Paul is fighting legalism; James is fighting antinomianism.[1]
Once we realize James’s focus is on morals, he is not unchristian, profound ministry implications arise. For one, it reminds us that legalism should not be our only concern. There are other threats to the church besides Pharisees. This is why we need the book of James in our Bibles. James reminds us that both legalism and antinomianism can destroy a church.
James should also affect the way we teach and preach about Christ. Evangelicals have long preached that salvation (justification) comes by faith alone. James reminds us that we should also teach and preach about how we should follow Christ, obey Christ, and be like Christ. In the end, being a Christian doesn’t mean we stop talking about the law. If justification is all that matters, then one might find James unnecessary. But if sanctification matters too, then he is essential.
[1] A view that rejects any law or legalism and argues against moral, religious, or social norms.
May God Bless You and Grant You His Peace!