Commentary on James' Epistle

The commentary on James' epistle is written both with general information about James' time as well as consideration of who others have suggested was really the author and time of writing. Moo presents his own thesis that James is a response to a misinterpretation of Paul's teaching of salvation by faith alone (34).

Moo implements his purpose first by maintaining the canonicity of the Epistle of James (40-43). He then summarizes and evaluates the differing opinions of this epistle, trying to reconcile them by suggesting that when James spoke of "faith" he had in mind a slightly different definition of the word than Paul did. They also used the word differently, as Moo notes that James and Paul were addressing faith in different contexts (45); Paul was answering the question "What must I do to be saved?" (Acts 16:30) James was answering the question "What should we do now that we are saved?" Even the thief on the cross performed a good work and confessed Jesus Christ with his lips.

While Moo outlines the epistle, in his commentary he expresses doubt about it having any organization. He gives the actual Greek words James used and translates them, showing their connection to and use in other places in the Bible. He also notes occasions when James uses unique phrases or constructions, especially ones that are similar to James' speech in Acts 15:13-21. The importance of this is that it helps settle the question of authorship, since this speech is given by James the brother

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dy that a few decades later hung on a cross. There are, however, some indirect references that may give clues to some insight on this matter. Peter, having known Jesus intimately, knew everything about Jesus both as a person and as the Messiah of the Jews. Jesus' humanity seems to have most amazed him. Certainly Peter was familiar with such prophecies as for unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace (Isaiah 9:6). On the other hand, prophecies such as "they shall look upon me whom they have pierced" (Zech. 12:10) must have caused Peter to wonder. Thus, in his sermon on Pentecost Peter refers to Jesus first as "a man approved of God" (Acts 2:22), and then later as "Christ" (Acts 2:30-32). Likewise, Paul states "For there is one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). The title Christ, or Messiah, means that He is God. To also call Him "man" was a radical concept to Jewish ears, but in fact is the only way that the Old Testament prophecies could be fulfilled. To be both a man and God Jesus Christ would need a unique cr

Category: Philosophy - C