The letter of James includes several topics of importance. But the debate over whether James contradicts Paul is perhaps the most famous topic associated with the letter, and our understanding of James is the worse for it. Martin Luther suggested that the statement “a person is considered righteous by what they do and not by faith alone” (2:24) contradicts Paul’s theology of salvation by faith alone, especially as it is stated in Galatians 2:16. And ever since, it is that controversy that is most strongly associated with James’s letter, overshadowing the rich contribution of the letter to Christian thought.

Karen H. Jobes, Letters to the Church: A Survey of Hebrews and the General Epistles, 172.

The main course of this development [i.e., biblical criticism and formation of modern world] is described in the following pages as a movement which goes from the Continent to England and then at a later stage back to the Continent again. I have chosen England and the period of English Deism as the climax of the development I have traced because it was in that country, with its characteristic theological and philosophical history, not to mention its distinctive ecclesiastical politics, that typical views of the world developed which were to have lasting influence in forming even the hidden presuppositions in the interpretation of the Old Testament and in biblical exegesis generally. England can claim a prominent place in the history of the interpretation of the Bible. As Scholder already recognized, Germany did not join in this development until late in the eighteenth century.

Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World, 4.

When we look for the real roots of those first reflections which brought about a critical concern with the Bible, we come upon a largescale cultural movement throughout Europe which must be set alongside the Reformation as the most powerful force in the formation of the modern world. There is a clear line of development in the history of theology, stages of which can be seen in late mediaeval Spiritualism, the rationalistic and moralistic trends within Humanism and the Anabaptist movement, and finally in the two great trends which dominated church politics: Puritanism and rationalistic liberalism (Latitudinarianism and Deism proper) in England. Writers have aptly spoken of the ‘two Reformations’ which stand in juxtaposition in the sixteenth century and which were a definitive influence on later developments. This second line, which has also been sweepingly called ‘Humanism’ in contrast to the message of the Reformation, was much more influential in the development of the cultural history of modern times. It, and not the Reformation proper, also determined the relationship of most recent academic Protestant theology to the Bible; its basic views have been largely normative for Old Testament exegesis.

Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World, 3.

Any attentive observer will note a considerable decline in the significance of biblical study within the general framework of Protestant theology as it is practised in universities and church colleges and as it affects the work of local church communities. . . . If we are to deal with this situation, we must first take account of the developments which have led to it. As is always the case in the history of ideas, the external situation is simply the expression and consequence of internal developments which began long before their consequences became evident, and which have undermined the apparently secure foundation of theology as a discipline.

Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World, 1.

When God’s people are beset by temptation or persecution, a revelation of God’s character and glory is the best remedy.

Vern S. Poythress, The Returning King: A Guide to the Book of Revelation, 97.

On His walk on earth, Jesus therefore often spoke through parables, so that the world would not understand it. But He made it known to His people. Revelation is therefore also described in a way that expresses the matters excellently, clearly and most appropriately in itself, but that hides these matters from the worldlings.

Not to be Ignored: Rev. Wilhelmus à Brakel’s Commentary on Revelation, Loc. 580.

Article from Reformation Heritage KJV Study Bible.

We live in an increasingly negative culture in which it’s easy to be dragged down with all the discouraging and depressing events that flood our hearts and overwhelm our minds. However, the apostle Paul calls us to enjoy God’s peace in the midst of the storm by feeding our minds on an alternative media diet. He writes: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Phil. 4:8).

This is not an argument for unrealistic isolation from the bad news that inevitably fills a fallen world. No, this is a warrant, even a demand, that in our media choices we choose a deliberate imbalance in favor of what is inspirational and wholesome, instead of the current imbalance on the side of what is dispiriting and gross. Paul’s “Food Pyramid” for a healthy media diet contains six main categories:

1. True Not False: Avoid listening to lies, misrepresentation, imbalance, and distortion, on both the left and the right of the political spectrum. Beware of journalists who spend most of their time exposing the lies of “the other team.” Instead, seek out the most truthful, balanced, and fair reporting. Feast on truth, wherever it appears and whoever is speaking it. Surround yourself with truth-tellers rather than muck-spreaders.
2. Noble Not Base: The media tends to publicize the vile and sordid side of life. Their reporters and resources are focused on the seedy cesspools of our society. “Don’t do this to yourself!” appealed Paul. Trash the base and nourish the noble in your life. Noble means “majestic, awe-inspiring, worthy, and elevating”: seek out media that elevate the heroic, that inspire awe, and that generate worship.
3. Right Not Wrong: When Paul says we should think about what is “just,” he means what conforms to God’s law and standards—right conduct in all of life. Paul urges us to seek out and celebrate right behavior, courageous actions, hardworking parents, loving fathers, devoted mothers, respectful children, happy families, gentle caregivers, honest employees, fair bosses, etc.
4. Pure Not Filthy: When was the last time you saw a film that celebrated Christian marriage or portrayed a normal functioning family? Immorality, abuse, fighting, and murder rule the day. Take the steps to move the spotlight to happy and godly relationships, long and faithful marriages, etc. Rejoice over the many godly young people who do not use porn, who do not dress immodestly, who keep their hearts with all diligence, and who keep themselves pure for marriage.
5. Beautiful Not Ugly: “Whatsoever things are lovely” describes what is attractive and winsome, words and actions that compel admiration and affection. In a day when many of us live among steel and concrete boxes of varying sizes and shapes, it’s often very difficult to locate beauty in our immediate surroundings. We need to get out of the city, see the stunning mountains, savor the fragrance of the forest, taste the thrill of fresh and healthy produce, and listen to the exquisite birdsong. Find ways to increase your intake of beauty through your various senses.
6. Praising Not Complaining: Paul was saying, “Focus on what is constructive rather than destructive.” Feast on whatever makes people exclaim “Well done!” rather than what makes you and others say, “That’s terrible.” As you drive with your family, do you suggest topics that will show people in a good light or in a bad light? Do you tell stories that will make your hearers praise God and others or in a way that will make people doubt God and condemn others?

As Paul puts it in his summary of these six criteria, “If there be any virtue, and if there be any praise, think on these things” (v. 8). This was not just a theory for Paul; he could appeal to their memory of him: “Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you” (Phil. 4:9). He says, if you think like I think and do what I do, you will replace fear, anxiety, depression, and worry with divine peace.