Jesus is Jehovah in the New Testament: Index
1. INTRODUCTION
Continuing from "Jesus is Jehovah in Romans," 
with this is my "Jesus is Jehovah in James," being part #9 of my series, "Jesus is Jehovah in the New Testament," which is based on my morning `quiet time' Bible study. Brief quotes are linked to full quotes below for context.
[Right: Icon of Saint James the Just (c. 2BC-AD62): Wikipedia.
"JAMES Author The author identifies himself as James (1:1), and he was probably the brother of Jesus and leader of the Jerusalem council (Ac 15). .... James was one of several brothers of Christ and was probably the oldest since he heads the list in Mt 13:55. At first he did not believe in Jesus and even challenged him and misunderstood his mission (Jn 7:2-5). Later he became very prominent in the church: 1. He was one of the select individuals Christ appeared to after his resurrection (1 Co 15:7). 2. Paul called him a `pillar' of the church (Gal 2:9). 3. Paul, on his first post-conversion visit to Jerusalem, saw James (Gal 1:19). 4. Paul did the same on his last visit (Ac 21:18). 5. When Peter was rescued from prison, he told his friends to tell James (Ac 12:17). 6. James was a leader in the important council of Jerusalem (Ac 15:13). 7. Jude could identify himself simply as `a brother of James' (Jude 1:1), so well known was James. He was martyred c. A.D. 62." (Barker, K., ed. , 1985, "The NIV Study Bible," Zondervan: Grand Rapids MI, p.1879. Emphasis original).]
As previously stated, Bible verse links are usually (but not always) to the American Standard Version, because it translates the Heb. Yahweh as "Jehovah." For further details see the Index and also the first in this series, Jesus is Jehovah in Matthew.
2. JESUS HAS NAMES AND TITLES OF JEHOVAH
Lord. Jesus is the "Lord Jesus Christ" (Jas 1:1; 2:1). In James 1:1, Jesus is bracketed together with God, as the Watchtower Bible & Tract Society's own Kingdom Interlinear Translation (KIT) correctly translates the Greek:
"James of God and of Lord Jesus Christ slave ..."
This " `bracketing' of God and Christ" indicates that "Christ stands on the divine side of reality" especially as "In the LXX `Lord' occurs frequently [nearly 7,000 times-see below] as the Greek equivalent of `Jehovah'":
"[Jas 1:1] ... The phrase `servant of God and of the Lord Jesus Christ' occurs only here ... What has been called the `bracketing' of God and Christ ... is deeply impressive and is of far- reaching theological significance. Christ stands on the divine side of reality, over against the men who are His servants. In the LXX `Lord' occurs frequently as the Greek equivalent of `Jehovah.'" (Ross, A., 1954, "The Epistles of James and John," pp.25-26).
Jesus is "Here on a par with God ... James ... accepts the deity of Jesus ... The word kurios is frequent in the LXX for Elohim and Jahweh":
"[Jas 1:1] ... Of the Lord Jesus Christ (kuriou Iesou Christou). Here on a par with God (theou) ... The three terms here as in 2:1 have their full significance: Jesus is the Messiah and Lord. James ... accepts the deity of Jesus ... The word kurios is frequent in the LXX for Elohim and Jahweh ... See I Cor. 12:3 for Kurios Iesous and Phil. 2:11 for Kurios Iesous Christos." (Robertson, A.T., 1933, "Word Pictures in the New Testament: Volume VI," p.10).
James "places Christ on a par with God the Father. ...a `servant of God and of the Lord Jesus Christ' ... that implies the latter's equality with God."
"And while it is true that he speaks of Jesus by name only twice (1:1; 2:1), on both occasions he not only speaks of him as `the Lord Jesus Christ' ... this exalted designation is enhanced by a contextual feature that places Christ on a par with God the Father. In the former case (1:1), James describes himself as a `servant of God and of the Lord Jesus Christ'--a genitival coordination of God and Jesus that implies the latter's equality with God." (Reymond, R.L., 2003, "Jesus, Divine Messiah," p.480).
"James speaks of our Lord ... on equal terms with God":
"James speaks of our Lord by name only twice ...`the (or our) Lord Jesus Christ' (1:1; 2:1) coupling Him in the one case on equal terms with God, and in the other adding further epithets of divine dignity." (Warfield, B.B., 1907, "The Lord of Glory," p.264).
Jesus is called simply "the Lord" (Jas 5:7-8,14-15). Yet God the Father is also "the Lord" (Jas 1:7; 4:15; 5:10-11) and "our Lord" (Jas 3:9). Since "Lord" (Greek Kyrios) is the translation nearly 7,000 times in the Greek Old Testament, the Septuagint or LXX, of YHWH (Yahweh):
"JESUS' IDENTITY WITH YAHWEH/JEHOVAH The NT attributes to Jesus many of the perfections of Yahweh (or, Jehovah), the creator/redeemer God of the OT ... When the OT was translated into Greek in the 2nd and 3rd centuries BC (the Septuagint), the sacred name of God, YHWH, usually rendered Yahweh or Jehovah, was translated by the Greek word Kyrios (Lord); there are approaching 7,000 instances of this. " (Milne, B., 1982, "Know the Truth," pp.129-130).
"[Rom 10:9] Jesus is Lord. The earliest Christian confession of faith (cf. 1 Co 12:3), probably used at baptisms. In view of the fact that `Lord' (Greek kyrios) is used over 6,000 times in the Septuagint (the Greek translation of the OT) to translate the name of Israel's God (Yahweh), it is clear that Paul, when using this word of Jesus, is ascribing deity to him.." (Barker, K., ed., "The NIV Study Bible," Zondervan: Grand Rapids MI, 1985, p.1721).
then James' use of Kyrios interchangeably between Jesus and God:
"James also speaks of Jesus as `the Lord' ... And while it is true that James also refers to the Father as `the Lord' (see 1:7; 4:15; 5:10-11), precisely because he can pass back and forth between the Father and Jesus in his use of ... kurios, applying it now to one, now to the other, he implies the fitness of thinking of Jesus in terms of equality with God. " (Reymond, 2003, p.481).
without clarification or explanation, is inexplicable, unless James (a devout monotheistic Jew - Jas 2:19) thought that Jesus was Yahweh, come in human flesh.
Lord of glory. James states that "our Lord Jesus Christ" is "the Lord of glory" (Jas 2:1. Cf. 1Cor 2:8). Again "Jesus is ... 'the Lord' ... the title Lord, used of Yahweh (Jehovah) throughout the Greek Old Testament"implying "the divine status of Jesus":
"James 2:1 .... For James, Jesus is ... 'the Lord', the one who occupies the supreme position at God's right hand and who is in the process of bringing into submission all of God's enemies (cf. Ps. 110:1). Moreover, the title Lord, used of Yahweh (Jehovah) throughout the Greek Old Testament, contains implications of the divine status of Jesus." (Moo, D.J., 1985, "The Letter of James," p.88).
But in fact the original Greek is: "the Lord Jesus Christ, the glory." As in the KIT's translation of the original Greek:
"... the Lord of us of Jesus Christ of the glory ..."
That is, Jesus is called "the Glory'" and so "James thus terms `our Lord Jesus Christ' the Shekinah Glory of God":
"[Jas 2:1] ... The Lord of Glory (tes doxes). Simply `the Glory.' No word for `Lord' (kuriou) in the Greek text. Tes doxes clearly in apposition with tou kuriou Iesou Christou. James thus terms `our Lord Jesus Christ' the Shekinah Glory of God. See Heb. 9:5 for `the cherubim of Glory.' Other New Testament passages where Jesus is pictured as the Glory are Rom. 9:4; II Cor. 4.:6; Eph. 1:17; Heb. 1:3. Cf. II Cor. 8:9; Phil. 2:5-11." (Robertson, 1933, p.27).
"James ... describes Jesus as `the Glory,' .... the manifested or `Shekinah' ('dwelling') Glory of God":
"In the latter case (2:1), James appositionally describes Jesus as `the Glory,' undoubtedly intending by this term to describe Jesus as the manifested or `Shekinah' ('dwelling') Glory of God (see John 1:14; 2 Cor 4:4; Heb 1:3; Rev 21:3).]" (Reymond, 2003, pp.480-481).
"Our Lord seems to be called here `the Glory' ... It seems likely that there is in the words of James a reference to the Shekinah ... the visible glory of God's presence":
"[Jas 2:1] ... Our Lord seems to be called here `the Glory. ... `our Lord Jesus Christ, the Glory.' In 1 Cor. 2:8 Paul designates Jesus `the Lord of glory,' ... It seems likely that there is in the words of James a reference to the Shekinah, which, according to Rabbinical teaching, was the visible glory of God's presence (the cloud, or the light in the cloud) resting above the Cherubim or filling the Temple: see 1 Kings 8:10, etc.'" (Ross, 1954, pp.45-46).
"He [the Lord Jesus Christ] is Jehovah come to be with His people ... He is, in a word, the Glory of God, the Shekinah: God manifest to men":
"A unique epithet, equally implying the deity of the Lord, is applied to Him in the exhortation, `My brethren, hold not the faith of our Lord Jesus Christ, the Glory, with respect of persons' (2:1). `The Glory' seems to stand here in apposition to the name, `our Lord Jesus Christ,' ... The thought of the writer seems to be fixed on those Old Testament passages in which Jehovah is described as the `Glory': e. g., `For I, saith Jehovah, will be unto her a wall of fire round about, and I will be the Glory in the midst of her' (Zech 2:5). In the Lord Jesus Christ, James sees the fulfillment of these promises: He is Jehovah come to be with His people; and, as He has tabernacled among them, they have seen His glory. He is, in a word, the Glory of God, the Shekinah: God manifest to men." (Warfield, 1907, pp.264-265).
3. OLD TESTAMENT PASSAGES ABOUT JEHOVAH ARE APPLIED TO JESUS
Jas 5:7-8 = Ps 96:13. James encourages his Christian brothers to "Be patient ... until the coming of the Lord" (Jas 5:7) and to "be patient and stand firm, because the Lord's coming is near" (Jas 5:8). But in Ps 96:13 it is "Jehovah" who "cometh to judge the earth ... the world with righteousness, And the peoples with his truth":
"At the end of his speech in Athens, Paul warns that God `has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed' (Act 17:31). This statement recalls the psalmist's declaration that the Lord `is coming, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with his truth' (Psa 96:13) ... Paul told the Corinthians not to pass judgment on Christ's servants `before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart' (1 Cor. 4:5).The reference to the Lord coming in judgment recalls Psalm 96:13." (Bowman & Komoszewski, 2007, pp.230-231).
4. JESUS HAS ATTRIBUTES OF JEHOVAH
Glory. Jesus is "the Glory" (Jas 2:1), i.e. the shekinah glory of God (see above). But Jehovah will not give His glory to another (Isa 42:8; 48:11).
5. JESUS DOES WORKS OF JEHOVAH
Judgement. James warns that "the Judge is standing at the door" (Jas 5:9), and in context He is Jesus who is "coming" (Jas 5:7). But James had already said that "There is only one Lawgiver and Judge, the one who is able to save and destroy" (Jas 4:12):
"James also speaks of Jesus as `the Lord' ...There is even sound reason for believing that it is Jesus who is before his mind when he speaks in 4:12 of the Lawgiver and Judge (see particularly 5:9)." (Reymond, 2003, p.481).
The Old Testament teaches that Jehovah God is the Judge:
"The prevailing view of the Old Testament is, of course, that God is the ultimate judge of all human beings. Abraham, the original patriarch, recognized the Lord God as `the judge of all the earth' (Gen 18:25). The Psalms repeatedly affirm that God is the judge (Pss. 7:11; 50:6; 75:7)." (Bowman & Komoszewski, 2007, p.229).
But the New Testament teaches that Jesus is the Judge:
"The New Testament teaches that Jesus will be that Judge. ... `The Father judges no one but has given all judgment to the Son, so that all may honor the Son just as they honor the Father' (John 5:22-23) ... Paul warns that God `has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed' (Act 17:31) ... Paul told the Corinthians not to pass judgment on Christ's servants `before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart' (1 Cor. 4:5)" (Bowman & Komoszewski, 2007, p.229).
Therefore Jesus is Jehovah God the Judge!
6. JESUS RECEIVES HONOUR AND WORSHIP DUE TO JEHOVAH
Served. James is "a servant of God and of the Lord Jesus Christ" (Jas 1:1). Yet it was "the Lord [Jehovah] your God" who was to be served (in that religious sense) "only":
"Jesus said to him, `Away from me, Satan! For it is written: "Worship the Lord your God, and serve him only."' (Mt 4:10; Lk 4:8 = Dt 6:13)
Prayer. Christians are to pray to "the Lord" who in the context is Jesus:
"James also speaks of Jesus as `the Lord' ... who, as such, is the one in whose name Christians are to pray and who answers their prayers (5:13-14), who heals and forgives (5:14-15), and whose coming Christians are patiently to await (5:7-8)." (Reymond, 2003, p.481).
"... James advises in the case of sick people that they be prayed over, while they are anointed with oil `in the Name' (5:14). The `Name' intended is clearly that of Jesus, which is thus in Christian usage substituted for that of Jehovah. " (Warfield, 1907, p.264).
7. OBJECTIONS TO JESUS BEING JEHOVAH
God is one. That "God is one" (
Messianic Jews also interpret 'echad "one" in Deut. 6:4 as being a compound unity:
"Messianic Jews believe in the Shema ... Deuteronomy 6:4: 'Hear, O Israel: The LORD our God is one LORD' ... The Shema is a confirmation in Torah that Adonai/God is a compound unity ('echad') not as is commonly misunderstood.')" ("Messianic Judaism," Wikipedia, 23 January 2010).
"Statements of Belief ... YHWH [the LORD] is our Elohim. He is echad [One]. He alone is YHWH. Deuteronomy 6:4 ... The nature of YHWH is a compound unity expressed in the aspects of Abba [God, the Father], Yeshua [Salvation, Jesus, the Son, Messiah] and the Ruach HaKodesh [the Holy Spirit/Breath] in this age. Matthew 28:19 ... " ("Torah Observant Followers of Yeshua - Statement of Beliefs," December 28, 2006).
"Deuteronomy 6:4, known as the Shema, has always been Israel's great confession. It is this verse more than any other that is used to affirm the fact that God is one and is often used to contradict the concept of plurality in the Godhead. But is it a valid use of this verse? On one hand, it should be noted that the very words `our God' are in the plural in the Hebrew text and literally mean `our Gods.' However, the main argument lies in the word `one,' which is a Hebrew word, echad. A glance through the Hebrew text where the word is used elsewhere can quickly show that the word echad does not mean an absolute `one' but a compound `one.' For instance, in Genesis 1:5, the combination of evening and morning comprise one (echad) day. In Genesis 2:24, a man and a woman come together in marriage and the two `shall become one (echad) flesh.' In Ezra 2:64, we are told that the whole assembly was as one (echad), though of course, it was composed of numerous people. Ezekiel 37:17 provides a rather striking example where two sticks are combined to become one (echad). The use of the word echad in Scripture shows it to be a compound and not an absolute unity. There is a Hebrew word that does mean an absolute unity and that is yachid, which is found in many Scripture passages, the emphasis being on the meaning of `only.' If Moses intended to teach God's absolute oneness as over against a compound unity, this would have been a far more appropriate word." (Fruchtenbaum, A.G., "Jewishness and the Trinity," Jews for Jesus, July 1, 1981).
God the Father is Lord. James also calls the Father "Lord," e.g. "With the tongue we praise our Lord and Father ..." (Jas 3:9). But as stated at the outset in my "Jesus is Jehovah in the New Testament: Index" and also in my "Jesus is Jehovah in Matthew," "Jesus is Jehovah in Mark" and "Jesus is Jehovah in 2 Corinthians":
"That the Lord Jesus Christ is revealed in the New Testament as being Jehovah (Heb. Yahweh) of the Old Testament come in the flesh, does not preclude the other two Persons of the Holy Trinity (Mt 28:19; 2Cor 13:14; 1Pet 1:2): the Father (Dt 32:6; Isa 63:16; 64:8; Mal 1:6) and the Holy Spirit (Lk 4:18 = Isa 61:1; Acts 5:3-4,9; 2Cor 3:17), also being, as revealed in the New Testament, Jehovah: the one Triune God."
8. CONCLUSION
For the above evidence and reasons for, and the lack of valid objections against, I conclude that Jesus is Jehovah in James!
The previous (eighth) post in this series was "Jesus is Jehovah in Romans," and the next (tenth) post is "Jesus is Jehovah in Philemon."
Stephen E. Jones.
My other blogs: CreationEvolutionDesign & The Shroud of Turin
"Judge Jesus To say that Jesus Christ will decide who enjoys eternal life and who suffers eternal condemnation is to say that he will be the eternal judge of all humanity. This is precisely what the New Testament says ... The prevailing view of the Old Testament is, of course, that God is the ultimate judge of all human beings. Abraham, the original patriarch, recognized the Lord God as `the judge of all the earth' (Gen 18:25). The Psalms repeatedly affirm that God is the judge (Pss. 7:11; 50:6; 75:7). The New Testament teaches that Jesus will be that Judge. After stating that he gives life to whomever he wishes, Jesus asserts, `The Father judges no one but has given all judgment to the Son, so that all may honor the Son just as they honor the Father' (John 5:22-23) ... New Testament affirmations of Jesus as the eschatological judge not only assign him that role but often do so (once again) in language that appears to be deliberately echoing Old Testament affirmations about the Lord God ... At the end of his speech in Athens, Paul warns that God `has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed' (Act 17:31). This statement recalls the psalmist's declaration that the Lord `is coming, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with his truth' (Psa 96:13) ... Paul told the Corinthians not to pass judgment on Christ's servants `before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart' (1 Cor. 4:5).The reference to the Lord coming in judgment recalls Psalm 96:13, and Paul's affirmation that the Lord Jesus will expose what is in people's hearts (cf. Act 1:24) recalls the familiar Old Testament teaching that the Lord God alone knows the hearts of all people (1 Sam. 16:7;1 Kings 8:39; 1 Chron. 28:9; Psa 139:23-24; Pro 16:2; 17:3; Jer 17:10) ... Jesus warns the church at Thyatira that he is going to bring disciplinary judgment on those who are compromising the faith, `and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works' (Rev 2:23 NKJV). The Old Testament, however, teaches that `the righteous God tests the hearts and minds' (Psa 7:9 NKJV; cf. Pro 24:12a; Jer 11:20) and that the Lord God `will recompense every one according to his works' (Psa 62:12 LXX; Pro 24:12b). Yet, Jesus himself claimed that he will perform this judgment according to each person's works (Mat 16:27). Paul, too, alludes to the same Old Testament texts when he writes, `For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil' (2 Cor. 5:10)." (Bowman, R.M., Jr. & Komoszewski, J.E., 2007, "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, pp.229-231).
"JESUS' IDENTITY WITH YAHWEH/JEHOVAH The NT attributes to Jesus many of the perfections of Yahweh (or, Jehovah), the creator/redeemer God of the OT. There are seven main points of identity. God's name When the OT was translated into Greek in the 2nd and 3rd centuries BC (the Septuagint), the sacred name of God, YHWH, usually rendered Yahweh or Jehovah, was translated by the Greek word Kyrios (Lord); there are approaching 7,000 instances of this. This sacred and exalted title was attributed directly to Jesus (Rom. 10:9; 1 Cor. 12:3; Phil. 2:11; etc., cf. also Lord of lords, 1 Tim. 6:15; Rev. 17:14; 19:16). Indeed the confession Jesus is Lord is probably the earliest confession of faith (Rom. 10:9; 1 Cor. 12:3; 2 Cor. 4:5). On several occasions NT writers apply OT passages concerning Yahweh directly to Jesus (Acts 2:34f.; Rom. 8:34; Heb. 10:12f.; 1 Pet. 3:22 apply Ps. 110:1. Rom. 10:13 [and Acts 2:21] applies Joel 2:32. Phil. 2:9-11 applies Is. 45:23. Jn. 12:41 applies Is. 6:10. Eph. 4:8 applies Ps. 68:18). These passages clearly identify Jesus with Yahweh. Another link is provided by self-designations of God appropriated by Jesus or referred to him. Supremely significant is the I AM (Ex. 3:14; cf. Jn. 8:58; 6:35; 8:12,24; 11:25; 14:6; 18:5f.; Mk. 14:62). Others are bridegroom (Is. 62:5; Je. 2:2; Ezk. 16:8; cf. Mk. 2:19f.; Jn. 3:29; 2 Cor. 11:2; Rev. 19:7); shepherd (Pss. 23:1; 80:1; Is. 40:11; Ezk. 34:15; cf. Jn. 10:11-16; Heb. 13:20; 1 Pet. 2:25; 5:4); the first and the last (Is. 44:6; 48:12; cf. Rev. 2:8; 22:13)." (Milne, B., 1982, "Know the Truth: A Handbook of Christian Belief," Inter-Varsity Press: Leicester UK, Fifth printing, 1988, pp.129-130. Emphasis original).
"James 2:1 contains one of the only two explicit references to Jesus in this epistle (cf. also 1:1). We have seen in the introduction that this circumstance has led some scholars to think that the letter is a Jewish document which has been `baptized' through the addition of these two references. However, while James may not mention Jesus often, his letter, as we have seen, is deeply permeated with the spirit and teaching of Jesus. And while James may not teach a full-blown Christology, his description of Jesus here gives ample evidence of the depths of his Christological beliefs. For James, Jesus is 'the Christ', the Messiah promised to Israel as her deliverer and judge. He is 'the Lord', the one who occupies the supreme position at God's right hand and who is in the process of bringing into submission all of God's enemies (cf. Ps. 110:1). Moreover, the title Lord, used of Yahweh (Jehovah) throughout the Greek Old Testament, contains implications of the divine status of Jesus." (Moo, D.J., 1985, "The Letter of James: An Introduction and Commentary," Tyndale New Testament Commentaries, Inter-Varsity Press: Leicester UK, Reprinted, 2004, p.88).
"And while it is true that he [James] speaks of Jesus by name only twice (1:1; 2:1), on both occasions he not only speaks of him as `the Lord Jesus Christ'-'designations expressive of marked reverence' [Warfield, B.B., "The Lord of Glory," Reprint, 1974, p.263] speaking as they do of both his Messiahship and Lordship-but also in each case this exalted designation is enhanced by a contextual feature that places Christ on a par with God the Father. In the former case (1:1), James describes himself as a `servant of God and of the Lord Jesus Christ'--a genitival coordination of God and Jesus that implies the latter's equality with God." (Reymond, R.L., 2003, "Jesus, Divine Messiah: The New Testament and Old Testament Witness," [1990], Mentor: Fearn UK, 2003, p.480).
"In the latter case (2:1), James appositionally describes Jesus as `the Glory,' undoubtedly intending by this term to describe Jesus as the manifested or `Shekinah' ('dwelling') Glory of God (see John 1:14; 2 Cor 4:4; Heb 1:3; Rev 21:3). Warfield quite correctly observes: `The thought of the writer seems to be fixed on those Old Testament passages in which Jehovah is described as the `Glory': e.g., "For I, saith Jehovah, will be unto her a wall of fire round about, and I will be the Glory in the midst of her" (Zech 2:5). In the Lord Jesus Christ, James sees the fulfillment of these promises: He is Jehovah come to be with His people; and, as He has tabernacled among them, they have seen His glory. He is, in a word, the Glory of God, the Shekinah: God manifest to men. It is thus that James thought and spoke of his own brother who died a violent and shameful death while still in His first youth!' [Warfield, B.B., "The Lord of Glory," Reprint, 1974, p.265]" (Reymond, 2003, pp.480-481).
"James also speaks of Jesus as `the Lord' (which title from New Testament usage elsewhere presupposes his resurrection and ascension) who, as such, is the one in whose name Christians are to pray and who answers their prayers (5:13-14), who heals and forgives (5:14-15), and whose coming Christians are patiently to await (5:7-8). And while it is true that James also refers to the Father as `the Lord' (see 1:7; 4:15; 5:10-11), precisely because he can pass back and forth between the Father and Jesus in his use of ... kurios, applying it now to one, now to the other, he implies the fitness of thinking of Jesus in terms of equality with God. There is even sound reason for believing that it is Jesus who is before his mind when he speaks in 4:12 of the Lawgiver and Judge (see particularly 5:9). ... So while James' declared Christology is hardly an exhaustive Christology, what he does say about Jesus is explicit and exalting, failing nothing short of implying what would come to be known later as the metaphysical Sonship of Jesus." (Reymond, 2003, p.481).
"[Jas 1:1] James (Iakobos). Grecised form (nominative absolute) of the Hebrew Iakob (so LXX). Common name among the Jews, and this man in Josephus Ant. XX. 9.1) and three others of this name in Josephus also. Servant (doulos). Bond-servant or slave as Paul (Rom. 1:1; Phil. 1:1; Tit. 1:1). Of the Lord Jesus Christ (kuriou Iesou Christou). Here on a par with God (theou) and calls himself not adelphos (brother) of Jesus, but doulos. The three terms here as in 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word kurios is frequent in the LXX for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See I Cor. 12:3 for Kurios Iesous and Phil. 2:11 for Kurios Iesous Christos." (Robertson, A.T., 1933, "Word Pictures in the New Testament: Volume VI: General Epistles, Revelation and John," Broadman Press: Nashville TN, p.10).
"[Jas 2:1] ... The faith of our Lord Jesus Christ (ten pistin tou kuriou hemon Iesou Christou). Clearly objective genitive, not subjective (faith of), but `faith in our Lord Jesus Christ,' like echete pistin theou (Mark 11:22), `have faith in God.' See the same objective genitive with pistis in Acts 3:6; Gal. 2:16; Rom. 3:22; Rev. 14:12. Note also the same combination as in 1:1 `our Lord Jesus Christ' (there on a par with God). The Lord of Glory (tes doxes). Simply `the Glory.' No word for `Lord' (kuriou) in the Greek text. Tes doxes clearly in apposition with tou kuriou Iesou Christou. James thus terms `our Lord Jesus Christ' the Shekinah Glory of God. See Heb. 9:5 for `the cherubim of Glory.' Other New Testament passages where Jesus is pictured as the Glory are Rom. 9:4; II Cor. 4.:6; Eph. 1:17; Heb. 1:3. Cf. II Cor. 8:9; Phil. 2:5-11." (Robertson, 1933, p.27).
"[Jas 1:1] James introduces himself to his Christian readers of the Dispersion as a Jew who had entered into voluntary bond-service to God and who, recognising in Jesus Christ God Incarnate, had given to Him exactly similar bond-service, such glad, wholehearted service as God alone has the right to demand. ... The phrase `servant of God and of the Lord Jesus Christ' occurs only here. Paul, Peter and Jude have `servant of Jesus Christ.' (Rom. 1:1; Phil. 1:1; 2 Pet. 1:1; Jude 1). What has been called the `bracketing' of God and Christ, as in so many other salutations in the N. T. Epistles, is deeply impressive and is of far- reaching theological significance. Christ stands on the divine side of reality, over against the men who are His servants. In the LXX `Lord' occurs frequently as the Greek equivalent of `Jehovah.'" (Ross, A., 1954, "The Epistles of James and John," The New London Commentary on the New Testament, Marshall, Morgan & Scott: London, Third impression, 1964, pp.25-26).
"[Jas 2:1] ... Our Lord seems to be called here `the Glory. That is how the words are understood by Bengel, Mayor, Moffat, Warfield and others: `our Lord Jesus Christ, the Glory.' In 1 Cor. 2:8 Paul designates Jesus `the Lord of glory,' the One whose eternal home is the Glory of God, but James does not here associate the word `glory' with `Lord.' It seems likely that there is in the words of James a reference to the Shekinah, which, according to Rabbinical teaching, was the visible glory of God's presence (the cloud, or the light in the cloud) resting above the Cherubim or filling the Temple: see 1 Kings 8:10, etc. In Zech. 2:5 we read: `I, saith Jehovah, will be unto her a wall of fire round about, and I will be the Glory in the midst of her.' As Warfield says, in his book The Lord of Glory, `Jesus was, in a word, the Glory of God, the Shekinah. It is thus that James thought and spoke of his own brother, who died a violent and shameful death while still in His first youth!' No wonder Warfield adds the remark `Surely there is a phenomenon here which may well awaken enquiry.' [Warfield, B.B., "The Lord of Glory," 1907, p.265]." (Ross, 1954, pp.45-46).
"James speaks of our Lord by name only twice, and on both occasions he gives Him the full title of reverence: `the (or our) Lord Jesus Christ' (1:1; 2:1) coupling Him in the one case on equal terms with God, and in the other adding further epithets of divine dignity. Elsewhere he speaks of Him simply as 'the Lord' (5:7,8 [14],15) in contexts which greatly enhance the significance of the term." (Warfield, B.B., 1907, "The Lord of Glory: A Study of the Designations of Our Lord in the New Testament with Especial Reference to His Deity," Baker: Grand Rapids MI, Reprinted 1974, Second printing, 1976, p, p.264).
"A unique epithet, equally implying the deity of the Lord, is applied to Him in the exhortation, `My brethren, hold not the faith of our Lord Jesus Christ, the Glory, with respect of persons' (2:1). `The Glory' seems to stand here in apposition to the name, `our Lord Jesus Christ,' further defining Him in His majesty. There is here something more than merely the association of our Lord with glory, as when we are told that He had glory with God before the world was (Jno 17:5), and after His humiliation on earth (though even on earth He manifested His glory to seeing eyes, Jno 1:14; 2:11; 17:22) entered again into His glory (Lk 24:26, Jno 17:24, 1 Tim 3:16, Heb 2:9, cf. Mt 19:8; 25:31; [Mk 10:17]) , and is to come again in this glory (Mt 16:27; 24:30; 25:31; Mk 8:38; 13:26; Lk 9:26; 21:27, Titus 2:13; 1 Pet 4:13) . We come nearer to what is implied when we read of Jesus being `the Lord of Glory' (1 Cor 2:8), that is He to whom glory belongs as His characterizing quality; or when He is described to us as `the effulgence of the glory of God' (Heb 1:3) . The thought of the writer seems to be fixed on those Old Testament passages in which Jehovah is described as the `Glory': e. g., `For I, saith Jehovah, will be unto her a wall of fire round about, and I will be the Glory in the midst of her' (Zech 2:5). In the Lord Jesus Christ, James sees the fulfillment of these promises: He is Jehovah come to be with His people; and, as He has tabernacled among them, they have seen His glory. He is, in a word, the Glory of God, the Shekinah: God manifest to men. It is thus that James thought and spoke of his own brother who died a violent and shameful death while still in His first youth! Surely there is a phenomenon here which may well waken inquiry." (Warfield, 1907, pp.264-265).
"The pregnant use of `the Name,' absolutely, which we found current among the early Christians as reported in the Acts [Acts 3:6, 16; 4:7, 10], recurs here; and James advises in the case of sick people that they be prayed over, while they are anointed with oil `in the Name' (5:14). The `Name' intended is clearly that of Jesus, which is thus in Christian usage substituted for that of Jehovah. " (Warfield, 1907, p.264).
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