The Sermon on the Mount in the Book of James, Part 2

By Virgil V. Porter Jr.

[Virgil V. Porter Jr. is Pastor, Northside Missionary Baptist Church, Garland, Texas.]

Numerous connections can be noted between the Book of James and Jesus’ Sermon on the Mount (Matt. 5–7). In a previous article several connections were observed including similar statements and parallel subjects.[1] This article considers the theological associations between the Sermon on the Mount and the Book of James.[2] “Many have shown that James’s theological and ethical instructions are strongly influenced by the teaching of Jesus, and his choice of words to express these is often similar to the wording of the Synoptic Gospels, especially Matthew.”[3] The theological parallels serve to support the conclusion that the book does rely on the Sermon and that the Epistle of James was written by Jesus’ brother at an early date. James’s theology was shaped by his having heard Jesus teaching on numerous occasions, particularly the Sermon on the Mount. “True, [James] presents theology—but it is implicit rather than explicit. James depends on the preaching of Jesus.”[4]

Anthropology

The Book of James presents humans as sinners subject to a fallen nature, temptations, and various sins. “But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (James 1:14–15). James referred to the one who doubts (v. 6), the double-minded (v. 8; 4:8), a forgetful hearer (1:25), transgressors (2:9), a transgressor of the Law (v. 11), a foolish fellow (v. 20), the adulteresses (4:4), a friend of the world (v. 4), an enemy of God (v. 4), the proud (v. 6), “you sinners” (v. 8), and a sinner (5:20).

Sins James mentioned include doubting (1:6), anger (vv. 19–20), favoritism (2:1–9), blasphemy (v. 7), adultery (v. 11), murder (v. 11; 4:2; 5:6), uncontrolled speech (1:19, 26; 3:1–12; 4:11; 5:9), bitter jealousy, selfish ambition, arrogance, lying (3:14), quarrels and conflicts (4:1–2), oppression of the poor (5:4), and dishonesty (v. 11). James used several words for sin: evil (1:13; 2:4; 3:8, 16; 4:16), lust (1:14), sin (v. 15; 2:9; 4:17; 5:15–16, 20), filthiness and wickedness (1:21), poison (3:8), curse (vv. 9–10), wanton pleasure (5:5), and error (v. 20).

James also wrote about temptation (1:13–15), death (v. 15), guilt (2:10), mercy (v. 13), stumbling (3:2), forgiveness (5:15), confession (v. 16), and restoration (vv. 19–20). He charged his readers to ask God for wisdom (1:5), to bridle the tongue (v. 26), to submit to God (4:7), resist the devil (v. 7), draw near to God (v. 8), cleanse their hands (v. 8), purify their hearts (v. 8), confess (5:16), and pray (vv. 17–18).

People are subject to judgment (1:11; 2:12–13; 3:1; 5:1–3, 9, 12) or reward (1:3, 12; 3:18; 5:11) and benefit from the new birth (1:18, 21), justification (2:21–26), and forgiveness (5:15). People face physical death (1:10), spiritual death (v. 15), and eternal death (5:20). Each individual is a creation of God (3:9). In his or her relatively short life (4:14) each person encounters trials and temptations (1:2–4, 13–16). One’s only hope is God, “who is able to save” (4:12).

Similar concepts are evident in the Sermon on the Mount. Jesus said humans are also subject to a fallen nature, temptations, and various sins. Sinners whom Jesus mentioned in the sermon include enemies (Matt. 5:43–44), the evil (v. 45), the unrighteous (v. 45), hypocrites (6:2, 5, 16; 7:1), debtors (6:12), false prophets (7:15), ravenous wolves (v. 15), and the foolish (v. 26).

Jesus referred to several sins: persecution (5:10–12), uncontrolled speech (v. 11), murder (v. 21), anger (v. 22), adultery (vv. 27–28, 32), lust (v. 28), lying (vv. 33–37), favoritism (vv. 46–47), pride (6:2), worry (vv. 25–34), and judging (7:1–6). He also mentioned insults (5:11), evil (vv. 11, 37, 39, 45; 6:13; 7:11), stumbling (5:29), falsehood (v. 33), transgressions (6:14–15), and darkness (v. 24). Humans are subject to judgment (5:19, 25, 29–30; 7:1–2, 19, 23) or reward (5:12, 19; 6:4, 6; 7:25). People can petition God for forgiveness (6:12), and they can enjoy a relationship with God (5:3–10). Physical death (v. 21), spiritual death (7:13), and eternal death (5:22, 29–30) loom over humankind. People are to be dependent on the “heavenly Father” (5:48; 6:14, 26, 32). Jesus challenged His readers to be reconciled (5:24), to love (v. 44), to pray (6:6–13), and to forgive (vv. 14–15).

Bibliology

One of the stronger and more evident doctrinal presentations in the Book of James is bibliology. Numerous references to God’s Word are included: the word of truth (1:18), the word implanted (v. 21), the word (vv. 22–23), the perfect law (v. 25), the law of liberty (v. 25; 2:12), the royal law (v. 8), the Scripture (vv. 8, 23; 4:5), the law (2:9, 11; 4:11), and the whole law (2:10).

The Book of James quotes from the Ten Commandments (2:11) and refers to several Old Testament characters including Abraham (vv. 21–24), Isaac (v. 21), Rahab (v. 25), Job (5:11), Elijah (v. 17), and the prophets (v. 10). James also quoted from the Old Testament: Genesis 6:3 in James 4:5;[5] Genesis 15:6 in James 2:23; Leviticus 19:18 in James 2:8; and Proverbs 3:34 in James 4:6.

James discussed what God’s Word can do for people and what people should do with the Word. The Word is the means of regeneration (1:18, 21), instruction (2:23; 4:6), and judgment (2:12). People are to obey the Word by being “doers of the word, and not merely hearers” (1:22–25). They are to be “quick to hear” the instruction of the Word (v. 19)[6] and receive it with meekness (v. 21).

Bibliology is also reflected in Jesus’ Sermon on the Mount. He referred to God’s Word as the Law and the Prophets (Matt. 5:17; 7:12), the Law (5:18), and the Commandments (v. 19). Jesus quoted from the Ten Commandments (vv. 21, 27), and He mentioned Old Testament characters including the prophets (v. 12) and Solomon (6:29). In Matthew 5 Jesus quoted from the Old Testament at least six times: Exodus 20:13 in Matthew 5:21; Exodus 20:14 in Matthew 5:27; Exodus 21:24 in Matthew 5:38; Leviticus 19:12 in Matthew 5:33; Leviticus 19:18 in Matthew 5:43; and Deuteronomy 24:1–4 in Matthew 5:31.

Jesus mentioned Old Testament practices, including temple worship (5:23–24),[7] almsgiving (6:2–4; Deut. 15:7–11), fasting (Matt. 6:16–18; Lev. 16:29–31), prayer (Matt. 6:5–13; Num. 15:37–41; Deut. 6:4–9; 11:13–21),[8] divorce (Matt. 5:31–32; Deut. 24:1–4), making vows or oaths (Matt. 5:33–37; Lev. 19:12; Num. 30:2; Deut. 23:21),[9] the lex talionis (Matt. 5:38–42; Exod. 21:24; Lev. 24:20; Deut. 19:21), and brotherly love (Matt. 5:43–48; Lev. 19:16–18). Jesus came, He said, to fulfill the Law and the Prophets (Matt. 5:17), even the “smallest letter or stroke” (v. 18).

Like James, Jesus discussed what the Word does to people and what people should do with the Word. People are to obey the Word (5:21–48), which should be evident in their behavior (7:12). The Word should also be properly taught (5:19).

Christology

Christology in the Book of James is not necessarily its strongest doctrinal focus.[10] James made only two direct references to Christ: “the Lord Jesus Christ” (1:1) and “our glorious Lord Jesus Christ” (2:1). Any and all other references to Jesus in the Book of James are less direct. However, the term “Lord” (κύριος) is used fourteen times (1:1, 7; 2:1; 3:9; 4:10, 15; 5:4, 7–8, 10, 11 [twice], 14–15). Some of these apply to God the Father and some to God the Son. The fact that both are called Lord affirms the deity of Christ.

The question in James 2:7, “Do they not blaspheme the fair name by which you have been called?” probably refers to Jesus.[11] The law is royal (2:8) because it is the law of the kingdom (v. 5) and thus the law of the King (Jesus). He is sovereign (4:15; 5:4, 10–11) and the Judge (4:12; 5:9). His healing (5:13–16) and coming (vv. 7–8) are both anticipated. The coming of the Lord apparently refers to Christ’s return.[12] The healing, which involved “anointing [a sick person] with oil in the name of the Lord” (v. 14), obviously refers to the name of Jesus.[13]

Lowery contends that the Gospel of Matthew focused on Jesus Christ.[14] As Matthew summarized the Sermon on the Mount, he said, “For He [Jesus] was teaching them as one having authority, and not as their scribes” (Matt. 7:29). Throughout the Sermon on the Mount Jesus preached with authority because He is the sovereign King.[15] His repeated statements, “But I say to you” (5:22, 28, 32, 34, 39, 44), focus on His sovereign authority. He was the qualified Teacher of the Law (v. 2). Unmistakably Jesus is Lord and He grants or denies access to the kingdom of heaven (7:21–23). His reference to His coming (5:17) may have messianic tones.[16]

Demonology

In James the devil is mentioned only once by name or title (διάβολος). “Resist the devil and he will flee from you” (James 4:7). Demons (δαιμόνιον) are also mentioned only once. “The demons also believe, and shudder” (2:19). Also the epistle uses the adjective “demonic” (δαιμονιώδης) in describing earthly wisdom (3:15). James is the only New Testament writer to use this word.[17] However, the character and impact of the devil and demons can be seen throughout the epistle. A number of issues are obviously associated with demons and the devil: temptation (1:13–15), death (v. 15; 5:20), deception (1:16), hell (3:6), evil (1:13; 2:4; 3:8, 16; 4:16), sin (1:15; 2:9; 4:17; 5:15–16), wickedness (1:21), filthiness (v. 21), and sinners (4:8; 5:20).

The word διάβολος (“devil”) means slanderer.[18] Slander involves making defamatory and malicious statements against a person. The epistle addresses speech in every chapter (1:19, 26; 2:12; 3:1–12; 4:11; 5:9), and it specifically admonishes against slander. People are not to slander God. “Let no one say when he is tempted, ‘I am being tempted by God’ ” (1:13); and “Do they not blaspheme the fair name by which you have been called?” (2:7). Also Christians are not to slander other believers. “Do not speak against one another, brethren” (4:11), and “Do not complain, brethren, against one another” (5:9). James’s audience was challenged to bridle the tongue (1:26) because of its potential for harm. It is a fire, a world of iniquity (3:6), a restless evil, and deadly poison (v. 8).

The epistle’s reference to Job (“You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings,” 5:11), called for the audience to remember the circumstances of this Old Testament patriarch. Job’s patient endurance during Satan’s affliction is recorded in Job 1–2.[19] (The word “Satan” appears fourteen times in Job 1–2 and nowhere else in the Book of Job.) Demons are cited only once in the Sermon on the Mount, “Lord, Lord, did we not … in your name cast out demons?” (Matt. 7:22). However, a number of topics in the sermon are obviously associated with demons and the devil: temptation (6:13),[20] hell (5:22, 29–30), darkness (6:23), evil (5:11, 37, 39, 45; 6:13; 7:11), and lawlessness (7:23).

The demonology of the Book of James parallels that of the Sermon on the Mount. Both mention demons (Matt. 7:22; James 2:19) and the devil (Matt. 6:13; James 4:7). Temptation seems to be matched with the devil in both the Book of James and the Sermon on the Mount (Matt. 6:13; James 1:13–14). Resisting the devil (4:7) could include praying about temptation and deliverance from evil (Matt. 6:13). Jesus could have told James about the devil fleeing at His temptation (Matt. 4:11; James 4:7).

Ecclesiology

The doctrine of the church is clearly reflected in the Book of James. James mentioned the Christian assembly as early as James 2:2,[21] in which he referred to the rich and poor who come in “your assembly” (συναγωγή). The entire paragraph (vv. 1–13) concerns partiality or impartiality shown to those who attend the public assembly of believers. This could be a meeting for worship or for official purposes, but common opinion favors an assembly for worship.[22] A worship service may also be the context for praying and singing, mentioned in 5:13.[23]

The word ἐκκλησία is used by James in 5:14. “Let him call for the elders of the church.” The organization of the church is evident in James’s reference to elders (πρεσβύτεροι). Another aspect of the church’s organization may be revealed with James’s reference to teachers in 3:1. “Let not many of you become teachers.” The final paragraph in the epistle, 5:13–20, involves responsibilities that those in the community of faith have toward themselves and others. These involve public worship (v. 13),[24] mutual care (vv. 14–15), forgiveness (vv. 15–16), intercessory prayer (vv. 16–18), and perhaps church discipline (vv. 19–20).[25] James’s frequent use of the word “brethren” (1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19) points to his affection for this community of faith.

Jesus did not use the word ἐκκλησία in the Sermon on the Mount, but He did use “synagogue” twice (Matt. 6:2, 5), though its usage is clearly in a Jewish context.[26] In Jesus’ day the synagogue was the Jews’ place of public assembly for worship and official purposes. Jesus referred to the community of faith with phrases and terms like kingdom of heaven (Matt. 5:3, 10, 19–20; 7:21),[27] sons (5:9, 45),[28] brother (vv. 22–24; 7:4),[29] the righteous (5:45), men of little faith (6:30), our Father (v. 9), your Father (5:16, 45; 6:1, 4, 6, 8, 15, 18; 7:11), and your heavenly Father (5:48; 6:14, 26, 32).

In the Jewish synagogue there were teachers (v. 19), scribes and Pharisees (v. 20), and judges and officers (v. 25). Believers were to be righteous in their behavior (vv. 20–48), support the poor (6:1–4), pray (vv. 5–13), forgive (vv. 14–15), be kind and fair (7:12), and be fruitful (vv. 17–23).

Eschatology

The Book of James includes a strong statement about eschatology—the παρουσία (5:7–8).[30] The term developed into a technical word referring to the coming of Jesus Christ.[31] In these two verses James affirmed the fact of the Lord’s coming and its nearness.[32]

Another eschatological emphasis in the epistle is judgment, as seen in the fading away of riches (1:11), the demonstration of partiality (2:1–9), the loss of material wealth (5:1–6), and the drought in Elijah’s day (vv. 17–18). The readers are accused of being “judges with evil motives” (2:4). They judge their brother and the Law (4:11). They will be judged by the law of liberty (2:12–13). Teachers face a “stricter judgment” (3:1). The readers could be in danger of falling under judgment (5:12). The epistle has two very direct references to the Judge: “There is only one Lawgiver and Judge” (4:12), and “the Judge is standing right at the door” (5:9). Some of the judgment mentioned in the epistle could happen in the present age (1:11; 2:1–9; 5:12, 17–18), but the focus is more often on eschatological judgment (2:12–13; 3:1; 4:11–12; 5:1–6, 9).[33]

Evidence of the epistle’s eschatology may also be seen in its references to death (1:15; 5:6, 20),[34] the kingdom (2:5),[35] and hell (3:6).[36] There is an eschatological reward, “the crown of life” (1:12).[37] Eschatological phrases also appear in the epistle. “The last days” (5:3)[38] refers to judgment and the end times;[39] “the Lord of Sabaoth” (v. 4) refers to “God’s awesome power and authority to judge sin”;[40] and “a day of slaughter” (v. 5) speaks of the future day of judgment.[41]

The Sermon on the Mount has no strong statement about eschatology like the παρουσία of James 5:7–8. However, the sermon does focus on judgment. The concept of judgment with a positive result is seen in the Beatitudes (Matt. 5:3–12).[42] The concept of judgment is evident in Jesus’ comments about discarding salt (5:13), being the least in the kingdom (v. 19), the inability to enter the kingdom (v. 20; 7:13, 21–23), and the court imagery (5:21–22).

Jesus’ comments include several eschatological references including hell (5:22, 29, 30), perishing (vv. 29–30), the kingdom (vv. 3, 10, 19, 20; 6:10, 13), the King (5:35), and reward (vv. 3–12, 46; 6:2–4, 20; 7:14). In 7:1–2 Jesus gave a warning about judgment: “Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”

Soteriology

The epistle begins and ends by referring to salvation. The initial verse refers to a person who has a salvific relationship with God, “James, a bond-servant of God” (1:1). Hiebert commented, “Christianity found this term doulos appropriate in setting forth the essence of the believer’s true relationship with God.”[43] The same verse also refers to the Savior, “the Lord Jesus Christ.”[44] The closing verse, “Let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins” (5:20), has in view either spiritual salvation[45] or spiritual restoration of a brother.[46]

Other soteriological evidence appears in the epistle. Πίστις (“faith”) occurs numerous times (1:3, 6; 2:1, 5, 14, 17, 18, 20, 22, 24, 26; 5:15).[47] The affectionate address of the audience as “my brethren” (1:2) fits a believing audience.[48] Several heroes of the faith are listed: Abraham (2:21, 23), Isaac (2:21), Rahab (2:25), the prophets (5:10), Job (5:11), and Elijah (5:17).

The epistle’s soteriology takes a person from conversion (1:18) to consummation (5:7–9). James wrote that salvation is a work of God. “In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures” (1:18). The epistle notes that the Christian life is beset with all kinds of difficulties: trials (1:2–4), doubts (vv. 6–7), temptations (vv. 13–16), oppression (2:6), inconsistency of faith and works (1:26–27; 2:1–9, 15–16), trouble with the tongue (3:1–12), and the devil (4:7). On the other hand God provides numerous means to help believers in their Christian walk. These include wisdom from God (1:5, 17; 3:17), the Word (1:21–25), prayer (v. 5; 4:3; 5:16–18), grace (4:6), and mutual support (5:13–20). Spiritual maturity is the goal of the Christian life (1:4, 25; 3:2). Faith must be demonstrated in works (1:21–27; 2:14–26).[49] A believer moves from conversion through the process of maturity while awaiting the consummation (1:12; 5:7–9).

The practical nature of the Sermon on the Mount parallels the practical nature of the Book of James. In what is called “the interim” view[50] on the sermon, Jesus presented ethical instructions for His disciples that apply from the time He gave them to the beginning of the millennial kingdom.

In the sermon Jesus offered an invitation for the crowd to accept salvation and life (Matt. 7:13–14).[51] However, “in the Sermon Jesus is looking at the entire life of a disciple, from its inception to its culmination. It is a life begun by repentance and thereafter marked by good fruit. This is why the Lord emphasizes the works which are to characterize his followers.”[52] Once a person has believed, faith must be demonstrated in works. Jesus’ point is the same as in the Book of James—a believer’s faith “before men” is to be evident in his works (5:16; James 2:14–26). “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16). Some of the good works listed in the sermon include keeping the Commandments (5:17–48), giving alms (6:2–4), praying (vv. 5–13), fasting (vv. 16–18), and treating others fairly (7:12).

As Toussaint observes, “Many have noted the parallels between the Sermon on the Mount and the Book of James, but the most striking similarity is seen in the use each makes of good works. James speaks of good works as the natural evidence of a genuine faith (James 2:18). Jesus shows that good fruit is the result of true repentance (Matt. 5:17–20; 7:16–23).”[53]

Theology Proper

The Book of James ascribes at least six names or titles to God. James used θεός (“God”) more than any other title or name of deity (1:1, 5, 13, 20, 27; 2:5, 19, 23; 3:9; 4:4, 6–8). Κύριος (“Lord”) is the second most frequently used name or title (1:1, 7; 2:1; 3:9; 4:10, 15; 5:4, 7–8, 10–11, 14–15). Two of the uses of “Lord” are direct references to Jesus Christ (1:1; 2:1).[54] The epistle also addresses God as the Lord of Sabaoth (5:4), Lawgiver (4:12), Judge (4:12; 5:9), and Father (1:17, 27; 3:9).[55]

The epistle includes information on several roles God performs. God is Creator (1:17–18; 3:9).[56] He is also man’s friend (2:23) and a champion of the poor and the oppressed (1:27; 2:5; 5:4). The epistle also says God is righteous (1:20), gives good gifts (1:17; 3:17; 4:6), is not tempted (1:13), has a will (1:18; 4:15), and has a kingdom (2:5). He is unchangeable (1:17) and incorruptible (1:13).[57] Believers are to worship God (“We bless our Lord and Father,” 3:9).[58] The epistle affirms the unity of God by stating that there is “one Lawgiver and Judge” and “One who is able to save” (4:12) and that “God is one” (2:19). But the epistle also hints of Trinitarianism.[59] God the Father (1:1, 27; 3:9), God the Son (1:1; 2:1), and perhaps God the Spirit (4:5)[60] are all mentioned in the book.[61]

In the Sermon on the Mount Jesus ascribed at least four names or titles to God. Πατῆρ (“Father”) is used by Jesus in His sermon more than any other title or name of God (5:16, 45, 48; 6:1, 4, 6, 8–9, 14–15, 18, 26, 32; 7:11, 21). Jesus also referred to “your Father” (5:16, 45; 6:1, 4, 6, 8, 15, 18; 7:11), “your heavenly Father” (5:48; 6:14, 26, 32), “our Father” (6:9), and “My Father” (7:21).[62] Jesus referred to θεός (“God”) five times (5:8–9, 34; 6:24, 30) and κύριος (“Lord”) three times (5:33; 6:24; 7:22). Two verses refer to God the Father (5:33; 6:24).[63] God is also King (βασιλέως, 5:35)[64] with a throne (v. 34), a kingdom (6:10, 33),[65] and laws (5:17–48; 7:12). Jesus’ sermon also addresses God by referring to His name (6:9),[66] His righteousness (v. 33), His will (v. 10; 7:21), and His role as Creator (6:30), caregiver (v. 26), and giver of gifts (7:11).

Conclusion

The theology in the Book of James parallels the theology of Jesus in the Sermon on the Mount. James and Jesus agree on man, the Bible, Christ, Satan and demons, the church, end-times, salvation, and God. These striking similarities demonstrate that James was remarkably familiar with Jesus’ teachings. James most likely heard Jesus give the Sermon on the Mount. This provides strong support for the view that the Book of James was written by Jesus’ brother. Thus an early date, perhaps in the a.d. 40s, is maintained for the writing of this epistle.

Notes

1. Virgil V. Porter Jr., “The Sermon on the Mount in the Book of James, Part 1” Bibliotheca Sacra 162 (July-September 2005): 344-60.
2. Several works develop the theological nature of the book: James B. Adamson, The Epistle of James, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1976), 22–39; William R. Baker, Personal Speech-Ethics in the Epistle of James, Wissenschaftliche Untersuchungen zum Neuen Testament (Tübingen: J. C. B. Mohr [Paul Siebeck], 1995), 15–21; Andrew Chester, “The Theology of James,” in The Theology of the Letters of James, Peter, and Jude, ed. James D. G. Dunn (Cambridge: Cambridge University Press, 1994), 1–62; Buist M. Fanning, “A Theology of James,” in A Biblical Theology of the New Testament, ed. Roy B. Zuck (Chicago: Moody, 1994), 417–35; Matt A. Jackson-McCabe, A Letter to the Twelve Tribes in the Diaspora: Wisdom and ‘Apocalyptic’ Eschatology in the Letter of James (Atlanta: Scholars, 1996), 504–17; Simon J. Kistemaker, “The Theological Message of James,” Journal of the Evangelical Theological Society 29 (March 1986): 55-61; Sophie S. Laws, A Commentary on the Epistle of James, Harper’s New Testament Commentaries (San Francisco: Harper & Row, 1980), 26–32; and Todd C. Penner, The Epistle of James and Eschatology: Re-reading an Ancient Christian Letter, Journal for the Study of the New Testament Supplement Series (Sheffield: Sheffield Academic Press, 1996).
3. Fanning, “A Theology of James,” 425.
4. Kistemaker, “The Theological Message of James,” 55.
5. Anthony T. Hanson, The Living Utterances of God (London: Darton, Longman and Todd, 1983), 151–53.
6. Fanning, “A Theology of James,” 430.
7. Hans Dieter Betz, The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain (Matthew 5:3–7:27 and Luke 6:20–49), Hermeneia (Minneapolis: Fortress, 1995), 222–26; David Hill, The Gospel of Matthew, New Century Bible Commentary (London: Marshall, Morgan and Scott, 1972; reprint, Grand Rapids: Eerdmans, 1981), 122; T. W. Manson, The Sayings of Jesus (London: SCM, 1949; reprint, Grand Rapids: Eerdmans, 1979), 156; and John MacArthur Jr., Matthew 1–7, MacArthur New Testament Commentary (Winona Lake, IN: BMH, 1985), 296–98.
8. Charles C. Ryrie, The Ryrie Study Bible: New International Version (Chicago: Moody, 1986), 250.
9. Robert A. Guelich, The Sermon on the Mount: A Foundation for Understanding (Waco, TX: Word, 1982), 211–19.
10. Chester, “The Theology of James,” 43.
11. D. Edmond Hiebert, The Epistle of James (Chicago: Moody, 1979), 161; John MacArthur Jr., James, MacArthur New Testament Commentary (Chicago: Moody, 1998), 110. See Adamson, The Epistle of James, 112–13, for a slightly different view.
12. Douglas J. Moo, The Letter of James, Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2000), 221; James H. Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, International Critical Commentary (Edinburgh: Clark, 1916), 293.
13. Hiebert, The Epistle of James, 321–22.
14. David K. Lowery, “A Theology of Matthew,” in A Biblical Theology of the New Testament, 25. See his development of Matthew’s Christology, including references to the Sermon on the Mount (ibid., 25-31).
15. MacArthur, Matthew 1–7, 488.
16. Stanley D. Toussaint, Behold the King: A Study of Matthew (Portland, OR: Multnomah, 1980), 99.
17. Walter Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. Frederick W. Danker (Chicago: University of Chicago Press, 2000), 210; Joseph B. Mayor, The Epistle of St. James (London: Macmillan, 1894; reprint, Grand Rapids: Baker, 1978), 125–26; and Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, 248.
18. Bauer, Arndt, and Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 226–27; Adamson, The Epistle of James, 174; Arthur T. Cadoux, The Thought of St. James (London: James Clarke, 1944), 67; and Hiebert, The Epistle of James, 261–62.
19. Peter H. Davids, “Tradition and Citation in the Epistle of James,” in Scripture, Tradition, and Interpretation: Essays Presented to Everett F. Harrison by His Students and Colleagues in Honor of His Seventy-fifth Birthday, ed. W. Ward Gasque and William Sanford LaSor (Grand Rapids: Eerdmans, 1978), 117.
20. Graham H. Twelftree, “Demon, Devil, Satan,” in Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, and I. Howard Marshall (Downers Grove, IL: InterVarsity, 1992), 163–72. See his comments on “The Evil One” (ibid., 164).
21. Moo, The Letter of James, 102–3.
22. Simon J. Kistemaker, Exposition of the Epistle of James and the Epistles of John (Grand Rapids: Baker, 1986), 73.
23. Chester, “The Theology of James,” 41.
24. Ibid.
25. Kistemaker, Exposition of the Epistle of James and the Epistles of John, 182–85.
26. Guelich, The Sermon on the Mount: A Foundation for Understanding, 277–81.
27. Jesus used “kingdom” in a community sense in Matthew 6:10, 13, 33.
28. In Matthew 5:9 He used “sons of God” and in verse 45, “sons of your Father.”
29. He also used “brothers” (5:47) and “brother’s” (7:3, 5).
30. Chester, “The Theology of James,” 17.
31. MacArthur, James, 253; and Moo, The Letter of James, 221.
32. Moo, The Letter of James, 221–24.
33. Ibid., 29-30.
34. Herman A. Hoyt, The End Times (Chicago: Moody, 1969), 19–33. He developed death as one of the end-time or eschatological events.
35. Moo, The Letter of James, 105–8.
36. MacArthur, James, 157.
37. James’s crown of life sounds similar to Paul’s crown of righteousness (2 Tim. 4:8), Peter’s crown of glory (1 Pet. 5:4), and John’s crown of life (Rev. 2:10).
38. See also Acts 2:17; 2 Timothy 3:1; Hebrews 1:2; and 2 Peter 3:3.
39. Kistemaker, Exposition of the Epistle of James and the Epistles of John, 158; and Moo, The Letter of James, 214–15.
40. George M. Stulac, James, IVP New Testament Commentary (Downers Grove, IL: InterVarsity, 1993), 167.
41. Ralph P. Martin, James, Word Biblical Commentary (Waco, TX: Word, 1988), 180–81.
42. Guelich, The Sermon on the Mount: A Foundation for Understanding, 109–11. See his remarks under “The Beatitudes: ‘Entrance Requirements’ or ‘Eschatological Blessings’?” See also MacArthur, Matthew 1–7, 144–45.
43. Hiebert, The Epistle of James, 60. See his fuller discussion, 58–61. Also for comments on “bondservant” see MacArthur, James, 12; Moo, The Letter of James, 48–49; David P. Nystrom, James, niv Application Commentary Series (Grand Rapids: Zondervan, 1997), 34–37; and Lehman Strauss, James, Your Brother: Studies in the Epistle of James (Neptune, NJ: Loizeaux, 1956), 6–7.
44. R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and the Epistle of James (Columbus, OH: Lutheran Book Concern, 1938; reprint, Minneapolis: Augsburg, 1966), 519–20. See also James 2:1.
45. Fanning, “A Theology of James,” 425.
46. Moo, The Letter of James, 248–51; and Warren W. Wiersbe, Be Mature: An Expository Study of the Epistle of James (Wheaton: IL: Victor, 1978), 172–75.
47. Stulac, James, 20.
48. See also James 1:16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9–10, 12, 19.
49. Does James’s teaching contradict Paul’s? Several writers show that the two are in harmony (Luke Timothy Johnson, The Letter of James, Anchor Bible [New York: Doubleday, 1995], 58–65, 156; Moo, The Letter of James, 37–43; Robert V. Rake-straw, “James 2:14–26: Does James Contradict the Pauline Soteriology?” Criswell Theological Review 1 [fall 1986]: 31-50; Ebbie Smith, “Unraveling the Untangled: Perspectives on the Lingering Debate concerning Works and Grace in James and Paul,” Southwestern Journal of Theology 43 [fall 2000]: 43-55; and Arthur E. Travis, “James and Paul: A Comparative Study,” Southwestern Journal of Theology 12 [fall 1969]: 57-70).
50. Toussaint, Behold the King: A Study of Matthew, 91–94. He discusses six views on pages 86–94.
51. MacArthur, Matthew 1–7, 449–58; and Toussaint, Behold the King: A Study of Matthew, 93, 115–16.
52. Toussaint, Behold the King: A Study of Matthew, 93.
53. Ibid., 94.
54. Peter H. Davids, “Theological Perspectives on the Epistle of James,” Journal of the Evangelical Theological Society 23 (June 1980): 99. He wrote that James referred to Jesus as Lord six times, but Davids did not cite any verses. Also Kistemaker believed that James referred to Jesus eleven times as Lord (James 1:7; 3:9; 4:10, 15; 5:4, 7–8, 10–11, 14–15) (“The Theological Message of James,” 56–57). However, he conceded that four of these references are equivalent to God the Father (3:9; 5:4, 10, 11). For a different perspective see Pheme Perkins, “The Book of James,” in First and Second Peter, James, and Jude, Interpretation (Louisville: John Knox, 1995), 88–89.
55. God is “the Father of lights” (James 1:17), “God and Father” (v. 27), and “Lord and Father” (3:9).
56. Hiebert, The Epistle of James, 291; and R. J. Knowling, The Epistle of St James, Westminster Commentaries (London: Methuen, 1904), 122. Knowling believes that “the Lord of Sabaoth” (5:4) refers to God’s power as Creator (ibid.).
57. Chester, “The Theology of James,” 42.
58. Perkins, “The Book of James,” 89.
59. Moo, The Letter of James, 29.
60. Charles C. Ryrie, Biblical Theology of the New Testament (Chicago: Moody, 1959), 136.
61. Hiebert, The Epistle of James, 44. Hiebert sees no indication of the Trinitarian nature of God in the epistle, but he favors “the divine Spirit” for James 4:5 (ibid., 256-57).
62. David P Scaer, The Sermon on the Mount: The Church’s First Statement of the Gospel (St. Louis: Concordia, 2000), 158–62.
63. In Matthew 6:24κύριος is translated “master.” In the context of the verse Jesus did refer to God as Lord or Master.
64. D. A. Carson, The Sermon on the Mount (Grand Rapids: Baker, 1978), 48.
65. See also Matthew 5:3, 10, 19–20; 6:13; 7:21.
66. See also Matthew 7:22 where “Your name” refers to Jesus.