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WALKING THE TALK: JACOBITE EXHORTATION AS A MISSIOLOGICAL METHOD 
 

Melesse Woldetsadik, PhD Candidate 
(Columbia International University, Columbia, SC, USA) 

 
 

Abstract: A study of the Epistle of James reveals that true faith is expressed in obedience. The 
message of the letter, therefore, is not just a set of rules but a call to transformation, transcending 
the mere observance of rules. It is designed to shape a new community of disciples who embody a 
new way of life, a life that belongs to the new era established by Jesus Christ through His death 
and resurrection. This new life changes believers and enables them to radiate Christ's life to the 
world. The letter advocates for a life of faith expressed through obedience, providing practical 
biblical principles for living in a way that pleases God and fosters connections with others. The 
book is designed to inspire dispersed messianic communities to uphold God's moral and ethical 
standards in their daily lives and, in doing so, to experience the transformative power of Christ.  

 
 
 

INTRODUCTION  
 
James' letter asserts direct ethical teachings and authoritative statements that call on the messianic 
communities to demonstrate their faith through obedience. Essentially, it encourages believers to unite 
their obedience with their faith, emphasizing that faith without works is dead (2:17). This meticulously 
composed document aligns with the traditional teaching patterns of the Word of God, particularly the 
Torah.1 The letter addresses the twelve tribes scattered among the nations (1:1) and encourages all readers 
to embrace its teachings, regardless of their church or city affiliations. The letter highlights essential 
themes that illustrate James's commitment to ethical behavior as outlined in the Torah. These themes 
include the importance of facing trials, demonstrating faith through action, showing perseverance, 
advocating for socio-economic justice, using respectful speech, displaying compassion for the 
marginalized and needy, and obeying the commandment to love God and others. Additionally, the letter 
discusses the temptation of violence, offers practical advice on responding biblically, and emphasizes the 
need to provide pastoral care for those who are lost and wandering. Adhering to these ethical standards is 
not a mere suggestion but a responsibility and accountability that believers must earnestly embrace.  

Surprisingly, Christians have avoided this book in their studies or at least given it short shrift 
because most assume it contradicts Paul’s preaching of salvation by grace. On the contrary, the letter 
reveals that true faith is expressed in obedience. The letter is not just a set of rules but a call to 
transformation, transcending the mere observance of rules. It shapes a new community of disciples who 
embody a new way of life, a life that belongs to the new era established by Jesus Christ through His death 
and resurrection.  

This new life, transformed by the power of Jesus Christ's resurrection, changes believers and 
enables them to radiate Christ's life to the world. Hence, the letter advocates for a life of faith expressed 
through obedience, providing practical biblical principles for living in a way that pleases God and fosters 
connections with others. Those who follow God's Word serve as a living testament to their faith, 
demonstrating that Christianity is not just a religion but a relationship with the resurrected Christ and the 
transformative power it brings. The letter of James inspires dispersed messianic communities to uphold 
God's moral and ethical standards in their daily lives and, in doing so, to experience the transformative 
power of Christ. 

These messianic communities endured various trials and hardships. The letter encourages these 
communities to find joy in their circumstances, as they can help build patience and lead to perfection and 
fulfillment. The letter of James was a guide and a unifying force, reminding members to support those in 

 
1 Scot McKnight, The Letter of James (Grand Rapides: Eerdmans Publishing Company, 2011), 44. 



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Global South Theological Journal 3, no. 2 (2024):  22 

need and cautioning the wealthy to prioritize ethical living. The communities were more than just a group 
of individuals; they were a family, aligning their behavior with their shared principles. This behavior 
fostered a sense of belonging and unity in their commitment to God's moral and ethical standards, making 
each member feel valued and part of something greater. 

In his message to believers enduring trials, James urges them to persevere, knowing God uses 
these challenges to refine them in their spiritual journey. Through patience, these trials shape them into 
wholehearted disciples of Christ, lacking nothing (1:4). Understanding God's purpose in trials can be 
difficult, so he advises them to seek wisdom from God to discern their purposes and what God intends to 
allow in their lives (1:5). These trials can range from everyday struggles to inner conflicts between 
following God's word and personal desires, ultimately leading to sanctification brought about by external 
struggles faced daily due to their faith. James also strongly warns wealthy oppressors who exploit the 
poor, amass wealth unfairly, and disregard the well-being of their fellow believers (2:6, 5:3, 5:5). He 
reminds them of the approaching judgment day (5:1-7) and encourages believers to remain faithful in this 
life, expecting a reward in the future. 

The duty of Christians is to live in a way that brings honor to Him and fulfills His command to 
spread the gospel and disciple all nations. The Bible teaches us that just as the Father sent Jesus, He also 
sends us to share the message of the Kingdom of God to the ends of the earth (Matthew 28:18-20; John 
17:18; 20:21; Acts 1:5-8). Therefore, preaching and making disciples is a sacred responsibility that the 
church has faithfully fulfilled throughout history and will continue to do until His return. However, for 
the message of Christ to truly impact the unbelieving world, it must first be lived out by those who 
proclaim it. Sharing the Good News of the Lord Jesus Christ involves displaying the fruit of the Spirit and 
proclaiming the message (John 15:10; Galatians 5:16-24). 

In addition to facing persecution, one of the church's significant challenges is complacency, 
which involves embracing a worldly lifestyle that diminishes the church's ability to serve as a guiding 
light in the world. To counteract the threat of complacency, the church can actively demonstrate its faith 
through obedience. Therefore, an examination of the letter of James encourages believers to purposefully 
participate in God's mission through a life of obedience. Although James does not explicitly promote the 
messianic community to engage in missionary work, a missiological interpretation of the book offers 
valuable insights into spiritual growth and discipleship practices. James urges believers to lead ethical and 
moral lives that bring honor to God through a combination of faith and obedience. 

 
MISSIOLOGICAL MODELS AND METHODS 
 
Before discussing a missiological method in James' letter, looking at different views on the missiological 
models is essential. The two major missionary models in practice worldwide are  Incarnational 
Missiology,2 where Jesus is the model missionary, and Representational Missiology, where Paul is the 
model missionary.3  

In the Incarnational Missiology, three groups differ in understanding and applying biblical 
passages. Liberation-Incarnationalists take their cues from Israel’s emancipation from Egypt and Jesus’ 
announcement in Luke 4:16–20. They believe that Jesus is the great liberator and emancipator of men 

 
2 Some theologians argue that the term "Incarnation" presents both lexical (vocabulary) and semantic (meaning in 

language) challenges. They note that the English word "Incarnation" is derived from the Latin "incarnates" and refers to the 
process by which the second person of the Trinity took on human form (John 1:14). Therefore, strictly speaking, only God the 
Son is the subject of incarnation. This theological assertion creates a difficulty when applying the term to humans, as no human 
can be reborn into another culture and take on physical form like Jesus Christ did. The second issue is semantic, as there is 
concern that emphasizing the mission of Jesus as a movement toward addressing political and socio-political injustices may shift 
the focus away from preaching the good news to the unsaved world and toward social justice. See Ross Langmead, The Word 
Made Flesh: Towards an Incarnational Missiology (Lanham: UPA, 2004), 19; Duan Litfin, Wors versus Deed (Wheaton: 
Crossway, 2012), 164–65, Craig Ott and Stephen Strauss, Encountering Theology of Mission (Grand Rapids: Baker Academic, 
2010), 100. 

3 David J. Hesselgrave & Keith E. Eitel, eds., Paradigms in Conflict, 2nd ed. (Grand Rapids: Kregel Academics, 2018), 
129–51. 



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from enslavement, to which sin subjects them to ignorance, misery, hunger, operation injustice, and 
hatred.4 For them, the solemn obligation of the church is to be an agent of socio-political revolution 
where the oppressed achieve their liberation.5 Holism-Incarnationalists seek the extension of Christ's 
Kingdom over life and society. The adherents of this view, like John Stott, think of witness in terms of 
word, deed, and sign. They see Jesus as the transformer of societies, cultures, and individuals. 
Conversion-Incarnationalists see the mission of the church in terms of discipling the ethnē by proclaiming 
the Good News, bringing people to Christ, baptizing, instructing them, and incorporating them into the 
church body.6 

Representational Missiology takes Paul as its model of missiology. Two words stand out in this 
model to help understand its difference from that of Incarnationalists: discontinuity and witness.  
Köstenbereger describes it: 

Another view, the "representational model," accentuates more keenly the discontinuity 
between the respective missions of Jesus and his disciples. It acknowledges the 
uniqueness of Jesus’ person and work while viewing the primary task of his disciples as 
witnessing to Jesus. While Jesus can be said to "give life" in a primary sense, the 
disciples' contribution is limited to their witness.7 
Representationalists emphasize the unbroken connection between the message of salvation in the 

Old and New Testaments and between the gospel of Christ and the message of the gospel preached by 
Paul. According to them, Paul can declare that Jesus Christ has been crucified, raised from the dead, and 
seen by the disciples (1 Cor 15:3–9), which makes the post-passion gospel complete and distinct. In this 
model, the word “witness” is especially significant for representationalism. It highlights that missionaries 
are sinners saved by grace and have no ground for preaching to others apart from their witness to the 
saving power of their Lord Jesus Christ.8  

Some Evangelicals embrace incarnational models, but reject the Liberation-Incarnational model. 
Instead, they adhere to two different incarnational models: holism-incarnation and conversion-
incarnation. Other Evangelicals follow representative models. Conversion-incarnationalists can coexist 
with Representationalists in a collaborative relationship. Both models can find common ground and draw 
inspiration from the examples set by Christ and Paul in advancing the gospel's message through missions. 
Therefore, when discussing missiological methods, one can refer to either or both models based on 
personal preferences. Christians should look to Jesus as the ultimate example, Lord and Savior. The Book 
of Hebrews emphasizes that Christ is the founder and perfecter of faith, as well as the apostle and High 
Priest of the confession of that faith(Heb 12:2; 3:1). Paul himself made it clear that he was an imitator of 
Christ (1 Cor 11:1). Jesus Christ is the model for Christian lives and ministry. Examining Paul’s method 
of mission work in the context of the church’s mission can also be instructive. Don N. Howell writes, 

From the moment of his conversion, Paul understood the proclamation of the gospel of 
Jesus Christ to be his mission in life. However, he was more than an itinerant evangelist. 
He aimed to bring the Gentiles to the obedience of faith (Rom. 1:5) and to organize his 
converts into self-governing churches. Paul energetically labored not to gain many 
converts but to present each person mature in Christ (Col. 1:28-29). Such maturity in the 
corporate congregation of believers occurs as each one exercises his or her gifts to the 
edification of the whole (Eph. 4:11-16). In short, Paul was a pioneering church-planting 
evangelist.9 

 
4 Gustavo Gutiérrez, A Theology of Liberation, trans., and ed., Caridad Inda and John Eagleson (Maryknoll: Orbis, 

1973), 281–82.  
5 Hesselgrave and Eitel, 132. 
6 Ibid., 133–4. 
7 Andreas Köstenberger, The Mission of Jesus and the Disciples According to the Fourth Gospel: With Implication for 

the Fourth Gospel’s Purpose and the Mission of the Contemporary Church (Grand Rapids: Eerdmans, 1998), 3–4. 
8 Hesselgrave and Eitel, 136–38. 
9 Don N. Howell Jr., "Mission in Paul's Epistles: Genesis, Pattern, and Dynamics." Mission in the New Testament: An 

evangelical approach (Maryknoll: Orbits, 2001): 63–91. 
 



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As previously discussed, both models play a crucial role in the mission to fulfill God's will and 
share His message. From a practical perspective, both models are valuable for individuals who wish to aid 
and build connections with others, whether locally or internationally. By emulating the humility, 
selflessness, and sacrifice demonstrated by Jesus and Paul, believers can spread the gospel to many. 
Therefore, it is important to recognize the value of both models and not separate them from one another. 

James' letter profoundly impacts the believer's journey toward perfection by encouraging them to 
model their work with faith and moral ethics after Christ. It emphasizes the importance of demonstrating 
Christ’s love and care for humanity in everyday life, in addition to the eschatological reward. The letter 
identifies the followers of Christ by their conduct among their neighbors through the fruits of their labor. 
By aligning faith with good works, the spiritual community can spread the glorious gospel of Christ. 
Embracing the imitation of Christ as a way of life is key to gaining traction in witnessing, as evidenced by 
church history and contemporary experiences. Obedient living and practicing charity bear more fruit than 
living according to worldly desires or in a nominal manner. 

Elsa Támez shares a powerful account of her experience in Latin America, where she 
encountered individuals who identified as Christian but did not demonstrate God's love through their 
actions. She raises the concern that if the letter of James were delivered to Christian communities in a 
country plagued by violence and exploitation, government security forces could intercept it because the 
letter of James condemns oppression and injustice by the wealthy and powerful. Támez's firsthand 
experiences have led her to believe that some who claim to be Christian do not live by their faith, using 
religion as a means of oppression in politics and business. However, faith should show itself in good 
works that honor God and benefit the neighbor. While her viewpoint aligns with the Liberation-
Incarnational model rooted in liberation theology, which may not be universally accepted, there is a 
shared belief that God desires justice and righteousness.10  James encourages the community to obey and 
show their obedience with good works.  

Acknowledging the balance within Christianity is essential, where neither social action nor 
personal holiness should overshadow the other. Genuine faith requires a harmonious blend of individual 
and ecclesiastical commitment. Merely engaging in acts of charity in the name of Jesus may not 
effectively bring people to Christ if they do not witness a transformation in those reaching out to them. 
Similarly, a morally upright believer who does not demonstrate love and aid to the needy may struggle to 
share Christ's message with others. So, how can the Christian effectively reach out to the world? Acts of 
charity and a personal relationship with Jesus demonstrated through the fruits of the Spirit lead to 
acceptable worship and outreach to others. Therefore, orthodoxy and orthopraxy go together. By 
intentionally honoring God and extending help to others, Christians can make a meaningful impact that 
alleviates suffering and offers eternal life to many.11   
 
TRIALS OF MANY KINDS: INTERNAL AND EXTERNAL TRIALS (1:2–15; 5:7–11)  
 
In this passage, James encourages believers to embrace trials with joy, as they can lead to spiritual growth 
by cultivating patience. He emphasizes that developing patience can lead to spiritual maturity and a sense 
of completeness, even though it can be challenging to understand why suffering is necessary. For those 
who are confused and do not see the benefits of enduring hardships while remaining faithful to God, 
James highlights the importance of seeking wisdom from God to understand the purpose and outcomes of 

 
10 Liberation-Incarnationalists take their cue from Israel’s emancipation from Egypt, a servant passage in Isaiah, and 

Christ's incarnation and ministry, especially Jesus’ announcement in Luke 4:16–20. They vied Jesus as a great liberator and 
emancipator from all kinds of enslavement to which sin has subjected them. The most influential of liberation theologians is 
Gustavo Gutierrez. They contend that the church’s solemn obligation is to be the divine agent of a sociopolitical revolution so the 
oppressed may achieve total liberation on earth. See David J. Hesselgrave and Keith E. Eitel, eds., Paradigms in Conflict, 2nd ed. 
(Grand Rapids: Kregel Academy, 2018); Gutiérrez, A Theology of Liberation; Roland Allen, Missionary Methods: St. Paul’s or 
Ours? (Grand Rapids: Eerdmans, 1962). 

11 Craig L. Blomberg and Mariam J. Kamell, James: Exegetical Commentary on the New Testament, Clinton E. Arnold, 
ed. (Grand Rapids: Zondervan Academic, 2008), 100. 



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these trials. He also emphasizes that God is not the author of evil but instead oversees every situation for 
the benefit and growth of His followers. By following this divine guidance, believers can mature in their 
faith and ultimately receive a reward from God. New Testament believers have the advantage of enduring 
suffering with the help of the Holy Spirit, enabling them to bear fruit and testify to the risen Lord, 
bringing glory to Him. 

The letter explores the inner struggles that followers of the faith may encounter when facing 
external challenges and trials. External pressures have the potential to test one's faith in the Lord unless 
one chooses to place reliance on God. This internal struggle can lead believers astray, as it can be 
challenging to sense His presence during trying times. Therefore, James advises his audience to draw 
nearer to God when tempted. When a believer reacts inappropriately to trials intended by God to foster 
growth, it becomes a temptation that the devil can exploit to lead the believer into sin. However, this 
internal trial also presents a significant opportunity for spiritual development for those who comprehend 
that God does not set temptation traps. When believers grasp the nature of God, His benevolent 
intentions, and His bestowal of good things, they begin to live by God's wisdom, relying on Him and His 
strength to withstand the influence of temptation (1:13; 4:8-10). 

Hence, those who persevere through trials, recognizing that God desires His children to endure 
with patience, will ultimately receive the crown of life promised by the Lord. The persecution of 
believers, referred to as external trials, is a common experience for Christians due to their faith in Jesus. 
Early Christians were known for finding joy in their sufferings and tribulations, knowing that a crown of 
life awaited them in heaven. There is a notable example in the book From Jerusalem to Irian Jaya, where 
Ruth Tucker shares accounts of early believers who encountered persecution and death, leading many 
non-believers to embrace the Kingdom of God during the early Roman empire. The unwavering faith of 
these early Christians was evident not just in their lives but also in their deaths, as they faced persecution 
with confidence and a willingness to become martyrs.12 Similarly, James encourages believers to endure 
suffering and turn to prayer, drawing inspiration from the perseverance of Job, who was ultimately shown 
compassion and mercy by the Lord (5:10-13). 

 
CARING FOR OTHERS AS TRUE RELIGION (1:27) 
 
According to James, caring for orphans and widows is fundamental to the community's spiritual values, 
reflecting a pure and genuine faith. He emphasizes that those who ignore the needs of others are only 
fooling themselves, and their religious devotion is insincere. Therefore, believers ought to prioritize 
helping those in need within their community. By supporting the vulnerable, individuals can lessen their 
suffering and demonstrate a genuine religious commitment pleasing to the divine. The passage echoes the 
proclamation in Psalms 24:4 that individuals who find favor with God are those with pure hearts and 
clean hands. This depiction illustrates the intersection of ritual and moral symbolism.  

The Old Testament emphasizes caring for vulnerable individuals and refraining from mistreating 
widows and orphans. This command is clearly stated in Exodus 22:22 and reiterated in Deuteronomy 
10:18, highlighting the significance of providing for their needs. It is evident that helping those in 
distress, whether due to loss or poverty, is pleasing to the Lord. Additionally, James urges the community 
to maintain moral purity and remain unstained by the world. This call for holiness emphasizes the contrast 
between the Kingdom of God and the world, with believers demonstrating their sanctified lives through 
their actions. The Bible emphasizes holiness as God himself is holy (1 Peter 1:13–16) and separation from 
worldly desires to live by God's will (1 John 2:12-17; 1 Pet. 2:9-10; Rom. 12:1-2).  

 
WEALTH AND POVERTY AND JUSTICE DECONSTRUCTED (4:13-16; 5:1–6) 
 

 
12 See Ruth Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions (Grand Rapids: 

Zondervan Academic, 1983). 



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James calls on the community to avoid preferential treatment towards the wealthy and influential, as they 
often unfairly condemn and mistreat the poor. He warns those who are rich not forget its transience and 
use material resources to buy preferential treatment (4:13, 15-16). Instead, they can use their wealth to 
help the neediest. He also highlights the abuse of power to exploit the vulnerable for personal gain, which 
he describes as a form of both legal and physical violence. James brings awareness to corruption within 
law enforcement and the legal system, where those in power abuse their authority. These oppressors, who 
also hold leadership positions in the community, can dictate seating arrangements in the synagogue and 
courtroom.13 James encourages the righteous to show kindness to one another and to maintain patience 
during conflicts for multiple reasons: (1) they will receive the crown of life from the Lord in the future, 
(2) the Lord, who is the righteous Judge, will soon pass judgment, (3) they are urged to pray for one 
another, and (4) the righteous do not retaliate with violence against evil. 

There is a powerful demonstration of the breakdown and function of justice in the experiences of 
James H. Cone, a black theologian who grew up in the deep south of Arkansas in the 1940s and 1950s. 
Cone witnessed the harsh realities of Jim Crow and grappled with his faith as he observed the cruelty and 
injustice faced by African Americans at the hands of those white Americans who professed Christianity. 
Cone's reflections on this brutal treatment of African Americans led him to conclude that new ways of 
expressing the truth of the gospel were necessary when the perpetrators of inhumanity controlled the 
public interpretation of the Christian faith. The confusion and disillusionment made him consider the idea 
that liberation theology is God’s will for the oppressed to move forward in seeking justice and freedom. 

Cone also reflected on Malcolm X's characterization of Christianity as the "White Man's religion" 
and his subsequent embrace of a new religion aimed at combating racism. While Cone did not condone 
Malcolm X's actions or share his departure from the Christian faith, Cone empathized with his 
disillusionment with white oppressors who professed to be Christian but did not align their actions with 
the principles of love and justice that Christ espoused. Ultimately, Cone concluded that the church was 
the issue, not Christ. He argued that the church did not align with the values of Christ, especially in its 
treatment of the poor and oppressed, and therefore could not fulfill its prophetic role. These accounts 
should remind Christians to embody Christ's teachings actively, attract others to His Kingdom, and refrain 
from actions that could push fellow believers away from the faith.  

In addition to preaching, personal testimony, and intellectual argument, the unwavering faith 
displayed during persecution and the early Christians' nonverbal demonstration of Christian love 
profoundly impacted evangelism. The letter of James thus urges Christians to live out the faith in ways 
that are visible to others, as advocated in the New Testament. Living according to God's word truthfully 
sets an example for others to see the love of God in us and prevents them from rejecting the message. 
Unfortunately, the church has been complicit in injustice and oppression at various points in history. 
James addresses economic injustice and public policy with forceful language that may challenge us.14 It is 
very clear from the teaching that faith not backed up by good works is not faith.  

The Jacobite ethics prioritize the socio-economic factors that contribute to societal well-being, a 
perspective that differs from some of the ideologies of Liberation Theology. In other words, James does 
not support responding to violence with more violence, as some Liberation theologians do. Instead, he 
promotes prayer and patience while awaiting divine intervention. Christians should advocate for social 
justice and equality in a manner that aligns with the Word of God. For instance, James focuses on 
addressing the mistreatment of the poor, the injustices committed by the wealthy, the arrogance of 
merchants, and the importance of showing mercy to those in need and vulnerable (1:9-11, 26-27; 2:1-4, 
507, 14-17; 4:13-5:6) without advocating violence at any time. 

 

 
13 McKnight, 396-7. 
14 D. Warden, “The Rich and the Poor in James: Implications for Institutionalized Partiality,” Journal of the 

Evangelical Theological Society, 43 (2000), 247-57, Quoted in Scot McKnight, The Letter of James (Grand Rapids: Eerdmans, 
2011), 4. 

 



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CONCLUSION 
 

The book of James emphasizes the significance of embodying the gospel of Jesus Christ in daily life, 
effectively spreading the message of faith. In essence, the letter encourages believers to speak about their 
faith and live a life that reflects the teachings of Christ through obedience. While the term "mission" is 
not explicitly used in the letter, James communicates that demonstrating faith through good deeds 
requires unwavering commitment and adherence to the Scriptures. He expresses his concern for the 
scattered Christian community, cautioning them against allowing persecution to lead them to contradict 
the teachings of the word. Instead, he urges them to remain steadfast in obeying God's commandments in 
the face of adversity. Their faithful obedience will ultimately yield fruits that reflect God's goodness and 
serve as a testimony to those around them. By enduring hardships, their actions will be evident to the 
unbelieving world, allowing them to witness the risen Christ through the believers. This demonstration of 
godliness amidst various trials and injustices they encounter can be a powerful tool for spreading the 
message of faith in their local community. 

During her time as a student in Spain, Rebecca Pippert had a meaningful encounter with a woman 
named Ruth Siemens, whose warmth and generosity left a lasting impact on her. This experience 
significantly influenced Pippert's decision to embrace Christianity and reinforced the notion of "lifestyle 
evangelism." Pippert stresses the importance of living authentically, reflecting one's faith in Christ, 
thereby demonstrating the gospel to others through acts of obedience.15 This story highlights the universal 
desire for the love of God to be evident in His children, creating an openness to receiving the good news 
of the gospel of Jesus Christ. The letter of James encourages believers to look out for one another with the 
love of God.  

Ruth Tucker also recounts the events surrounding the persecution of early church martyrs. 
Despite their suffering, these believers remained obedient and faithful to the point of death. Their 
commitment to pleasing their Lord led to a newfound openness among unbelievers and created an 
environment conducive to the manifestation of the power of the gospel. Tucker also shares the story of 
Emperor Julian, who was troubled by the testimony and obedient lifestyle of persecuted Christians, 
fearing that it might overshadow the members of his religion. The Christians' selfless service to even 
strangers, including his people, greatly unsettled him, as he saw it as a threat.16 Persecution and death did 
not deter the early church from being faithful and obedient unto the Lord to the point of death.   

James stresses the importance of Christians showcasing their faith through obedience, which 
serves as a compelling testimony to the love and righteousness of God in society. Growing up in southern 
Ethiopia, I saw some Protestant leaders become enthusiastic supporters of communism, leading to 
oppressive actions toward political dissidents and evangelicals. However, other believers, firm in their 
faith, remained steadfast in their beliefs and opposed godless Marxist ideology, even in the face of 
persecution. Those who embraced Marxist ideology caused some immature believers to turn away from 
their faith and non-believers to be offended. Conversely, those who chose to obey the Lord and endure 
persecution bore much fruit by bringing many into the Kingdom of God through their lives of obedience 
in the underground church. Therefore, James' encouragement resonates with us to be living testimonies of 
the Gospel of Jesus Christ. 

James delves into several crucial themes fundamental to the Jewish world, the early messianic 
community, and the current era. These themes encompass God, church community, Torah, salvation, faith 
and works, socio-economic justice, speech, prayer, wisdom, and eschatology. Each theme shapes the 
believing community through the new era it represents. The letter provides guidance and fosters the 
growth of the dispersed Christian community, aiding them in strengthening their moral and ethical 

 
15 Rebecca Pippert, Out of the Saltshaker and into the World: Evangelism as a Way of Life (InterVarsity Press, 2021), 

7. 
16 Ruth Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions (Grand Rapids: 

Zondervan Academic, 1983), 27. 
 



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Global South Theological Journal 3, no. 2 (2024):  28 

beliefs. Ultimately, this leads to the expansion of the messianic community, bringing them closer to the 
likeness and image of the Lord Jesus Christ. 

When discussing missions and missionary methods, the most frequently cited approach within the 
faith community is the commonly known models derived from the ministry of Jesus and Paul's missionary 
work. However, other missiological models go beyond those based on the lives and ministries of Jesus 
and Paul that align with biblical principles. The letter of James may [provide such a model. James' focus 
on obedience, justice, and ethics is crucial for disciple-making, as discipleship is essential for attaining 
maturity and emulating Jesus Christ. When believers embody the word through their actions and words, 
they preach it in their proclamation and through a life lived well for His glory. 

The New Testament emphasizes the crucial responsibility of spreading the message of Jesus and 
the salvation He provides to people worldwide (Matt 28:18-20, Mark 16:15-20; Acts 1:8). Jesus preached 
about the arrival of God's salvation for all humanity, and after His resurrection and ascension, the Holy 
Spirit marked the beginning of a new era. This new age brings salvation through faith to all who believe 
in Jesus Christ. Therefore, sharing the gospel is a divine mandate for all believers. Additionally, the Bible 
addresses the sinful reality that causes injustice and despair in this broken world, as people live in the 
blessings of the Kingdom of God that are already present but not fully realized. Christians show 
compassion for the less fortunate and uphold moral and ethical principles by confronting evil with the 
goodness of God. It is essential to recognize that the church's mission and social action are 
interconnected, guided by the Spirit and the teachings of the Bible. The letter of James encourages 
believers to live in a way that brings light to their communities, laying the foundation for reaching the 
world through a life of faith demonstrated through obedience. This lifestyle evangelism reflects the love 
and righteousness of God. When the life of Christ shines through His children, the world can see His 
loving grace extended to them. Thus, James' exhortation can indeed serve as a missiological method. 

 
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	Introduction
	Missiological Models and Methods
	Trials of many kinds: Internal and External Trials (1:2–15; 5:7–11)
	Caring for others as True religion (1:27)
	Wealth and Poverty and Justice Deconstructed (4:13-16; 5:1–6)
	Conclusion
	Bibliography

