Bible Study of James: Integrity and Concern for the Poor

The Letter of James in the New Testament of the Bible introduces the following four key themes for Christian discipleship: 1) integrity of the believers and the church, 2) friendship with God, 3) the importance of prayer, and 4) concern with the poor. The epistle was written primarily for a Jewish-Christian audience "the twelve tribes of the Dispersion" (Jas 1:1). The audience might have felt at fault somehow for being dispersed from their homeland, therefore, they were waiting on God to restore them to their proper place spiritually. James hopes to remind them of the divine covenant of God with his people and this may be why he addresses the issues in the manner and style of encouraging purity and law that one might find in the Old Testament.

INTEGRITY

Spiritual integrity means that the bond between the church and God, and between believers within the church be unbroken, whole and complete as well as morally sound, upright, honest and sincere (Hartin, 102 and the Merriam-Webster Collegiate Dictionary). According to James, wholeness and soundness do not only have a personal dimension, but a communal one because he addresses the community of believers as "my brothers and sisters" (Jas 1:2). James tells the audience that they should be "doers of the Word, and not hearers only, deceiving yourselves" (Jas 1:12-27). They are to take responsibility for their actions (v 13-15), exercise patience (v 19) and put off all moral filth and evil (v 21).

"The community's very existence is based upon people who have a like-minded faith perspective that gives direction to their way of being in the world. One bears a responsibility for the members of the community." (Hartin, 104). Like Paul, James wants the community of believers to become actively engaged with one another with one important difference. That grace alone is not enough to satisfy the requirements of our Christian discipleship. The saving gift of grace given to us by the Lord Jesus Christ which has been experienced internally, must now be shown externally by our example and works.

The "word of truth" is the means by which the Lord brings about this regeneration of the soul. "Of His own will begat He us with the word of truth, that we should be a kind of first fruits of His creatures" (Jas 1:18). Since we are children of God, we need to set an example. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever" (1 Peter 1:23). We are able to keep God's commandments, because God's spirit now lives in us.

James tells us that "for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (Jas 2:10). Since we know that all fall short of the glory of God, there must be some kind of glue which will hold the community together with God and with each other. "What shall we say then? Shall we continue in sin, that grace may abound? God forbid" Paul tells us. (Romans 6:1-2).

Perhaps, James' message of spiritual integrity is in reply to the message of Pauline spirituality and grace. Since breaking any portion of the laws - the Ten Commandments, loving thy neighbor, loving God with all your mind and heart - breaks the whole law and would bring one under condemnation, we need the righteousness of God which is by faith in Jesus Christ. We know that Christ "hath redeemed us from the curse of the law" (Gal 3:13).

I believe the picture James is presenting here is of wholeness and soundness of the community of believers. Each is accountable to all. We can see reflections of this spirituality today in how the church approaches issues of social justice and inequity (see concern for the poor below). Any way you look at it, Christians need to be accountable to their community and God by faith in action.

FRIENDSHIP WITH GOD

Spiritual friendship with God continues to reflect our special relationship as heirs and children of God. James characterizes God as "sovereign and true" (Jas 2:19), a "heavenly father" (Jas 1:27, 27 and 3:9), a creator who made every person in His likeness (Jas 3:9) who sends the word of truth (Jas 1:18), which saves those who receive it (Jas 1:21). James also tells us that "the spirit that dwells in us" gives us strength and wisdom in order to follow the laws of God (Jas 4:5). We see this reflected in Romans 5:3-5, where the love of God is poured out within our hearts through the Holy Spirit. It is the "implanted word" of truth (Jas 1:18) and belief in the Lord Jesus Christ (Jas 2:1, 5) that restores James' believers to a right relationship with God.

The metaphor of believers being of one mind or friends with God comes from ancient philosophical belief. Prof. Hartin points out in his book, A Spirituality of Perfection, that Aristotle believed that friendship was based on virtue. "The friendship of the good and of those who are alike in virtue was the more perfect friendship" (Hartin, 108). It was important that the community "had the same shared vision and embraced the same values" (Hartin, 109). Friendship with God, therefore, cannot be friendship with the world, if the world continues to abide in sinfulness. "Do you not know that friendship with the world is enmity with God?" (Jas 4:4) Christian believers need to be aware that they must avoid anything in society which opposes God's perfect will since "a double minded man is unstable in all his ways" (Jas 1:8). This is similar to "wherefore putting away lying, speak every man truth with his neighbor; for we are members one of another" (Eph. 4:25). It would be impossible to develop true friendship with God or among members of the Christian community, where there is no peace or solidarity.

James has not left us without examples of those who held this kind of virtuous friendship with God and their fellow believers. Of course, Jesus is mentioned (Jas 2:11), as well as Abraham (2:21), Noah (4:15), Job (5:11), Rahab (2:25), Moses (3:11) and Elijah (5:17). When we take a closer look at Elijah we realize that although he was a great man of God, he was also fearful and weak at times. After he slays the 450 prophets of Baal at Mount Carmel (1 Kings 18), he flees Jezebel's wrath. "I have had enough, Lord," he says, "Take my life. I am no better than my ancestors." (1 Kings 19)

As James puts it, "Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months" (Jas 5:17). "The Greek word here is homoiopathes which means being similarly affected or "having shared feelings, circumstances, experiences or being of the same nature." (Wilson, 9). We are not expected to be perfect, but we are called to do God's will by being of one mind with the help of the indwelling of the Holy Spirit. This comes through prayer or communication with God.

PRAYER

The above example also points out James' spirituality of prayer. "The effectual fervent prayer of a righteous man availeth much" (Jas 5:16). Although James does not name him, Nehemiah of the Old Testament is another great example. Nehemiah sought God "day and night" for five months (v. 6) and recognized to whom his prayers were directed, "God of heaven, the great and terrible" (v. 5).

He even reminds God of previous promises to believers, "Remember, I beseech thee, the word that thou commandest thy servant Moses (v. 8), and Nehemiah confesses the sins of his entire household (v. 6-7). He also recognized that God had great power to answer prayer (v. 10) and was to be feared (v. 11). This shows what God can do to establish righteousness among his people, even one person in friendship with God who prays fervently and effectively. (Spotts, Norman "The Prayer of Nehemiah", Days of Praise, Aug 2000).

James also instructs the church to "call the elders of the church" to pray for the sick. (Jas 5:14). The word elders in Greek is presbuteros, or old men or church officials who rule (see also Titus 1:5; 1 Timothy 5:17). The leaders were examples of faith and were instructed to "anoint with oil in the name of the Lord" (Jas 5:14).

Jesus' disciples "anointed" with oil (Mark 6:13 "And they were casting out many demons and were anointing with oil many sick people and healing them"), because oil was used to set apart or ordain leaders, priests and holy things; see Exodus 29:4-7, the anointing of Aaron and the consecration of priests; Exodus 30:22-29, anointing the tent of the meeting and the ark of testimony ; Leviticus 8:10, anointing the tabernacle and all that was in it; and 1 Samuel 9:16, anointing of King Saul by Samuel. The term "anointing" is also closely connected with the Holy Spirit, Acts 10:38, "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and power"; Luke 3:22 ; 4:18 "The spirit of the Lord is upon me, because He anointed me to preach the Gospel to the poor. . .", and Isaiah 61:1-2, "Because the Lord has anointed me to being good news to the afflicted" (Wilson, 5).

The importance of us following in Jesus' footsteps to act in service to the poor will be addressed next, but it is significant to note that one should be anointed by God in the Holy Spirit in order to serve. I believe such anointing not only provides the power, endurance and ability to suffer with the poor, but assures that one serve with a giving heart and uncritical frame of mind.

Historically, the Roman Catholic Church relies on James 5:14 in the Sacrament of Extreme Unction (anointing) or Last Rites, but the use of anointing oils are also used elsewhere such as baptism. Doing so in the "name of the Lord" or Jesus Christ is essential (Acts 2:38). "This calls the powerful presence of God into the healing ministry" (Wilson, 6) and similarly reflects John 14:12 where Jesus tells us: "And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it." The prayer, however, must be offered in faith (Jas 5:15).

CONCERN FOR THE POOR

James shows a spiritual concern for the poor. "But let the brother of humble circumstances glory in higher position," (Jas 1:9), see also Luke 14:11, "For everyone who exalts himself shall be humbled and he who humbles himself shall be exalted" ; and James 2:1-7, "did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?"(v 5) and 5:1-6 "Behold the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you" which could conceivable be a modern-day portrayal of labor activism or a cry against economic inequity.

The Catholic Church has historically been a supporter of trade unions and the "financially challenged" in general. Pope Leo XIII wrote in 1891 that "in protecting the rights of private individuals, special consideration must be given to the weak and the poor" (Rerum Novarum, 54) which Pope John Paul II later termed "option for the poor"(Centesimus Annus, 58).

"At the time of James, poverty was more than economic hardship; it was also an experience of utter powerlessness. Without status, the poor had no one to support their cause" (Hartin, Notes, 33). This is why it was so important for James to promise them an inheritance in heaven (Jas 2:5, see also Luke 6:20, "Blessed are you who are poor, for yours is the Kingdom of Heaven") and they are told that God will "intervene on their behalf" (James 5:1-6) against their enemies.

James tells us that we are not to hold our faith "with an attitude of personal favoritism" (Jas 2:1) or with respect to persons. We are not to show partiality or deference (Sir 4:22); nor be partial to the poor or defer to the great (Lev 19:15); showing deference to no one (Luke 20:21) since God shows partiality (Gal 2:6). The poor in spirit are also promised the Kingdom of God at Matthew 5:3. There is a striking similarity between the spirituality of Matthew's Sermon on the Mount with James' epistle, (compare Jas 4:11, "Do not speak against one another brethren" to Matthew 7:1-5 "Do not judge lest ye be judged" and James 5:12 "But above all my brethren do not swear either by heaven or by earth or with any other oath" to "But I say to you make no oath at all" at Matthew 5:34), which shows a clear understanding of "Jesus tradition" (Hartin, 163) or general Old Testament wisdom literature that faith without works would be an ineffective spirituality. James clearly tells his followers to do the word which one hears (Jas 1:19-27); that "faith without works is dead" (Jas 2:14-26); and that wisdom from above is evident in a life of goodness (Jas 3:13-18).

James' message to his disciples for integrity, friendship and union with God through prayer, and having a heart for the poor are timeless, enduring and contemporary issues for any body of believers. James reminds us that we should be living out our Christian faith in practical ways rather than just studying it or hearing about it in school and church. Our outreach to the poor reminds us to look beyond ourselves and humble ourselves before God, always thanking God for any blessings and sharing them. We should also trust in the wisdom God imparts to us and know that we can count not only on God to assist, but the community of believers in God to help one another because that is God's wish.

James's letter shows a different kind of maturity in spirituality. His faith rests on knowing the Lord and trusting in the Lord to answer prayer. Faith in action is the primary theme of James' epistle. It is a holistic approach to spirituality, where the mind and body and spirit come together to act in accordance with our faith. James tell us to "confess your sins to each other and pray for each other so that you may be healed" (Jas 5:15-16), because he understands that confession makes one accountable for their actions and responsible to the group as a whole. James asks his fellow Christians to restore those brothers and sisters who have wandered from the faith physically and spiritually, and we know that even our prayers in the Lord's name have the power to do so. It is heartening to know that we as a community are instructed to do so for the benefit of everyone.

BOOKS CITED

Hartin, Patrick J., A Spirituality of Perfection: Faith in Action in the Letter of James, Collegeville, MN: The Liturgical Press, 1999.

Perkins, Pheme, Reading the New Testament (2nd edition), NY: Paulist Press, 1988.

Spotts, Norman P. "The Prayer of Nehemiah" Days of Praise, ICR Ministries, August 1999

Wilson, Ralph F., "Praying the Prayer of Faith" on James, Joyful Heart Ministries, International Bible Society, (1983) at http://www.joyfulheart.com