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The Epistle of James, by James B. Adamson
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Adamson's work on the Book of James is part of The New International Commentary on the New Testament. Prepared by some of the world's leading scholars, the series provides an exposition of the New Testament that is thorough and fully abreast of modern scholarship yet faithful to the Scripture as the infallible Word of God.
- Sales Rank: #248247 in eBooks
- Published on: 1976-05-31
- Released on: 1995-05-31
- Format: Kindle eBook
Most helpful customer reviews
21 of 22 people found the following review helpful.
A good contribution by a dedicated James scholar.
By B. Marold
`The Epistle of James' by James B. Adamson, 1976, 227 pages in the series The New International Commentary on the New Testament; `The Letter of James' by Douglas J. Moo, 2000, 271 pages, a volume in the series The Pillar New Testament Commentary; and `James' by Ralph P. Martin, 1988, 240 pages, A volume in the series Word Biblical Commentary are all `full featured' and recent commentaries on the first of the short `catholic' epistles in the New Testament.
I find it amazing how different the material is in these three volumes. After 1800 years of commentary, one would expect a fair amount of uniformity in thinking about this short letter, but there is a remarkable range of differences in emphasis among the three.
Those of you who are familiar with the world of biblical commentary will recognize that all three are part of major series of commentaries. Adamson and Moo belong to series dedicated to the New Testament, while Martin's volume is an offering of a larger series on both Old and New Testaments. And, each volume is organized in a way to match the editorial style of their series. This is most clearly seen in Martin's volume, as his work is organized in virtually the same way as the much larger work on Paul's Epistle to the Romans by the distinguished scholar, James D. G. Dunn. This is no surprise, as Martin is the New Testament editor for his series, the Word Biblical Commentary.
Ranked by scholarly detail, Martin has the most and Adamson has the least, with Moo somewhere in between; but don't take from this that Martin is heavy on the Greek and Adamson has no original Greek. All three are specifically written for the scholar and assume that the reader either knows classical Greek or is willing to slog through all the Greek words and expressions. The irony here is that while Martin is the most heavily scholarly, it may also be the most accessible to the lay or strictly pastoral user, since this series divides scholarly observations into the `Comments' on each paragraph, while more general thoughts are spelled out in straight English in the `Form/Structure/Setting' section and later in the `Explanation' section following the `Comments'. Adamson organizes all his `special' or more technical topics in `Excursus' sections following his main commentary. I found this just a tad distracting, especially when I discovered some mistakes in references to these Excursus sections in the main text.
All three authors give us their own translations of the text, and all three agree on where the difficult phrases are to be found. If I were to pick a volume purely on the basis of their translation, I would prefer Adamson, as he seems to give translations that best resolve these difficult sections. But, in all three cases, the authors agree on where the difficulties lie and, in general, the nature of the difficulties.
In the three authors' introductory chapter on the author, themes, and canonical status of the letter, all three agree on the major points. They uniformly agree, for example on the belief that the letter does, in fact, represent the thoughts or writings of James, the brother of Jesus, who was head of the Christian Jews in Jerusalem up to about 62 CE. They also agree that the final form of the letter was rewritten and polished sometime in the early 2nd century, CE. The authors are also uniform in their citing Martin Luther's misunderstanding of James; however, I would give Luther credit for seeing scriptural support of many Roman Catholic doctrines, even if any sound reading of `James' shows that this support is probably stretching James points just a little too far.
On the major themes of the letter, I generally prefer Martin's emphasis on the three topics of `Wisdom', `Perfection', and `The Piety of the Poor' to the other authors' interest in theology and the law. James is clearly spending less times on these typically Pauline topics than he is on lessons for a Christian life.
Among all the other differences, it is most remarkable to see all the differences between how the three authors structure an outline of the short letter. If you didn't know better, you may think they were talking about two different writings. This is just a symptom of the fact that `James' is much less a theological argument a la `Romans' and much more a collection of lessons on prayer, right Christian behavior, and the implications of faith. This is consistent with the fact that the letter has much in common with the Gospels, especially the Gospel of Matthew (See Martin).
One last difference I detect between the three is the fact that Martin makes more connections to modern theology of, for example Dietrich Bonhoffer, while Moo and Adamson have more citations to the great reformers, Calvin and Luther.
If I had to pick only one of these, I would go with Martin's volume in the Word Biblical Commentary series. If I were interested only in pastoral interpretation, I would go with Moo or the article `The Letter of James' by Luke Timothy Johnson in `The New Interpreter's Bible', since both refer heavily to the standard NIV and NRSV translations. If your interest is in a scholarly study of the letter, you will probably want all three.
1 of 1 people found the following review helpful.
Solid accessible commentary
By Doug Erlandson
Adamson's commentary on the book of James was originally published in 1976 and was one of the later additions to the original New International Commentary NT series. Like most of the other commentaries in the NICNT, it is well-written and accessible to the general reader.
While at first glance the letter of James may appear to be fairly straightforward, upon investigation it is clear that many passages in the epistle are open to a variety of interpretations (the most obvious of which is the exact connection between faith and works in the mind of James). Adamson does a good job of dealing with these interpretations and making consistent sense of what James is saying.
As is true of most of the volumes in the NICNT, Adamson places the more technical materials, including commentary on the Greek text, in footnotes, or, in this case of this volume, various "Excursuses." This helpful practice permits the general reader, who may not be interested in such issues, to focus on the verse-by-verse commentary itself.
Adamson's volume also has an introductory section of some 27 pages in which he discusses matters such as authorship, purpose, teaching, etc.
0 of 0 people found the following review helpful.
A PRESBYTERIAN MINISTER COMMENTS ON THE “FAITH/WORKS” QUESTION, AS WELL AS MANY OTHERS
By Steven H Propp
Presbyterian minister James Adamson write in the Preface to this 1976 commentary, "One of the chief aims of this book is to combat what I consider a fatal error made ... in far too many modern commentaries on James: his Epistle is generally regarded as completely lacking any cohesion in thought or design... This point will receive attention in due course. The vindication of its structure will be seen to strengthen our belief in the date and authorship of the Epistle... James thus takes us back to the technique of the Old Testament and the synagogue, comforting the afflicted in the Hebrew manner with a prediction of the fall of their enemies and oppressors..."
He outlines, "The Epistle of James comes from the center and head of the Christianity of its day, and speaks with all the pastoral authority of its source. It is necessary, however, to recognize not only that pastoral quality... With few exceptions... there is nothing in the Epistle of James that is not thoroughly applicable and relevant to today. The one important exception is the intense apocalyptic expectancy of an almost imminent end to the present world. The author… definitely assumes that his days are the last days, and that the ‘first generation’ of Christians, the Apostolic Age, is also to be the last.” (Pg. 21) He observes, “The belief of some that the parousia is a hidden cataclysmic event in the invisible spiritual world is clearly not that of James… James shows no fear of delay, or anxiety about the interim state of the dead. If, in fact, he mistimed the Second Advent, we must adapt ourselves, and his teaching, to the delay; but on his relation to the truth we must remember how much of messianic prophecy James had seen fulfilled, in the birth and resurrection of Christ.” (Pg. 27)
He says of chapter 4, “Verses 1-6 apostrophize the rich, not as Christians but as a class, with ruthless condemnation… [James] is by no means the only biblical writer on worldly wealth, but we do not think any approaches him in the persistence, passion, and vehemence of his campaign against the sins of the rich. This should not seem strange to those of us who believe that the author of this Epistle was actually James, the Lord’s brother; he would have good cause for his attitude to the wicked among the rich, knowing, as he must have known, the part money had in securing the trial and condemnation of Jesus. In conclusion, James notably and consistently condemns not a few of the sins of the rich, including injustice amounting to social oppression… there is no defect in James’s theory or practice of Christianity that would justify any critic in representing James unfairly as merely aware of the of the rich being possessed by their riches, or otherwise indifferent to the poor.” (Pg. 31)
He discusses the issue of faith/works at length: “The Epistle of James has long been prejudiced by the stigma of Luther’s condemnation… We must therefore consider what the doctrine of James on faith and works really is. Faith, in order and importance, is the first consideration of this Epistle… he emphasizes that true Christian faith must find expression in Christian conduct, and conduct that is to have Christian quality must be rooted in Christian faith, for example, in Christian wisdom, endurance, or prayer; the thought of firm an unwavering faith animates the whole of the Epistle of James. Faith is paramount: why then do both James and Paul insist on works? The obvious answer is, ‘Who wouldn’t?’ But for the Jew… ‘law’ primarily meant ‘command,’ and ‘faith’ meant ‘loyal obedience.’ … James maintains that a faith not followed by a genuine effort to live up to itself is itself not genuine. (He is not here concerned with abnormal cases like deathbed conversions.) In v. 14, ‘Can faith save a man?’ means ‘faith without works’ … So in 2:21 ‘by works’ indisputably does not mean ‘by works alone, without faith,’ as the next verse explicitly says, ‘Do you see that faith shared in his works, and by his works faith was consummated?’ So in 2:26, ‘Faith without works is dead’ certainly does not mean that works without faith are effective for salvation… For James faith is no less important than it is for Paul…” (Pg. 35-36)
He notes that after giving the example of Abraham, “For his next, very different, example of vital faith James selects Rahab. The contrast is deliberate and provocative, carefully designed for maximum effect… Any attempt to soften the contrast by suggesting, for example, that she was an innkeeper and not a prostitute should be rejected… this typical heathen Gentile (Canaanite) woman (not man) proselyte, once prostitute, by her conduct and example offered even more compelling proof that faith expresses itself in works… The point James effectively makes is that by itself her ‘faith,’ like Abraham’s, was worthless apart from deeds, for both were necessary… Rahab’s faith was consummated and vindicated by her deeds; so she was shown to be righteous… she presents a striking contrast to formal religion … whether practiced by monotheists or others… By his choice of Abraham and Rahab, therefore, James shows not only that the acid test of faith is works but also that this principle has universal application, embracing both patriarch and prostitute.” (Pg. 133-134)
He argues, “Before the end of the eighth century the Church in the West transformed the use of the holy oil into ‘extreme unction’… not intended to be therapeutic but sacramental, administered by a priest to the dying by way of remission of sins. It may well have been intended to remedy abuses … and to concentrate attention on the spiritual aspects of the patient’s danger and of the rite… Unction for the dying seems first to be mentioned in connection with the Gnostics… We may conclude, therefore, that the rite of extreme unction has no obvious connection with the practice first described in Jas. 5;14 ff, which was intended to heal the sick man, not to prepare him for his last journey.” (Pg. 205)
This is a solidly conservative, pastorally-focused commentary that will be of great interest to anyone studying the book of James.
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