Faithlife Sermons

Sermon Tone Analysis

Overall tone of the sermon

This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.15UNLIKELY
Disgust
0.46UNLIKELY
Fear
0.14UNLIKELY
Joy
0.58LIKELY
Sadness
0.2UNLIKELY
Language Tone
Analytical
0.7LIKELY
Confident
0.28UNLIKELY
Tentative
0UNLIKELY
Social Tone
Openness
0.97LIKELY
Conscientiousness
0.41UNLIKELY
Extraversion
0.54LIKELY
Agreeableness
0.39UNLIKELY
Emotional Range
0.56LIKELY

Tone of specific sentences

Tones
Emotion
Anger
Disgust
Fear
Joy
Sadness
Language
Analytical
Confident
Tentative
Social Tendencies
Openness
Conscientiousness
Extraversion
Agreeableness
Emotional Range
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
\\ Once more we start with another series and an apt one to follow Hebrews not only because they share the same Jewish character but also in that they share the same themes of encouraging perseverance and patience in spite of external pressures.
But more so James is a treatise on the Christian way of living.
\\
\\ #.
Characteristics
#.
Jewish
#.
Most Jewish writing in the NT compared to other NT writing which are written for Jews or has a distinctly Jewish flavour like The Gospel according to Matthew, Epistle to the Hebrews, Epistle of Jude and Revelation
#. James would fit right in with OT writing if you take out 2-4 references to Christ
#.
Substance & doctrine
#. no mention of incarnation or resurrection
#. no mention of gospel
#. no suggestion that Messiah has appeared
#.
no presentation of the possibility of redemption through Him
#. consistent teaching on morality aiming to fulfill the requirements of the Mosaic law
#.
Shared principles with Sermon on the Mount
#. ideal Jewish legalism under the transforming influence of the Christian motive and life
#.
Written by a Jew for Jews
#.
Epistle is addressed to the 12 tribes (Jam 1:1)
#.
Instructions for the epistle to be read at synagogues (Jam 2:2)
#.
Mention of Abraham as “our father” (Jam 2:21)
#.
Use of God’s OT name “Lord of Sabaoth” (Jam 5:4)
#.
Reverence for Law (Jam 2:8-12; 4:11)
#.
Focus on particularly Jewish sins
#.
Love of money and the distinction richness brings (Jam 2:2-4)
#.
Worldliness and pride (Jam 4:4-6)
#.
Impatience and murmuring (Jam 5:7-11)
#.
Sins of temper and tongue (Jam 3:1-12; 4:11; 4:12)
#.
Reference to OT Jewish illustrations for faithfulness, patience and prayer
#.
Authoritative
#.
Non-defensive delivery
#.
Unapologetic in the presentation of truth
#.
Sure of his message and his standing with his readers
#.
Prophet-like delivery
#. 54~/108 verses are commands
#.
Practical~/Non-theological
#.
More interested in conduct than creed
#.
Very little formulated theology compared to other NT writings but insists upon practical morality
#.
Preaches a gospel of good works based upon love of God and fellowmen
#.
Teachings: patience, humility, justice, peace, steadfastness & faithfulness, obedience to the law, control of passions and the tongue
#.
Date and Authorship
#.
James, the son of Zebedee
#.
Martyred under Herod (Acts 12:1-2)
#.
James, the Less
#.
Son of Mary (Mar_15:40; Mat_27:56; Luk_24:10)
#.
Brother of Jude (Jud_1:1; Luk_6:16; Act_1:13)
#. “The brother of our Lord” (Mat_13:55; Mar_6:3; Gal_1:19)
#. “Son of Alpheus” (Mat_10:3; Mar_3:18; Luk_6:15; Act_1:13)
#.
President of the church of Jerusalem (Jam_1:1; Act_12:17; Act_15:13; Act_15:19; Gal_2:9; Gal_2:12).
#.
Descriptions from tradition
#.
Hebrew of Hebrews
#. rigid and ascetic morality
#. faithful observance of Jewish ritual regulations
#.
Nazirite
#. permitted to enter the holy place along with priests and prayed there often for the forgiveness of the people
#. James the Just
#. respected by Jews, revered by Christians
#. martyred in AD 62
#.
One of the earliest books in the NT
#.
Most scholars agree
#.
General Judaic tone of the epistle – before general admission of Gentiles to the Church
#.
Peter and James supposedly quoted from James in their writings
#.
Generally written before AD 70
#.
Style
#.
Plainness
#.
Simple and straightforward and sentences
#.
No hidden~/mystical meanings
#.
Good Greek
#. Second only to Hebrews in quality
#.
Not classical but a studied Greek of a non-native speaker
#.
Vividness
#. Specific illustrations drawn from the real-world
#.
Short sentences that hit the mark
#.
Figures of Speech
#.
Keen eye for illustrations
#. use of natural phenomena
#.
Rhetorical figures abound
\\
#.
Written in prose
#.
Unlikeness to Paul
#.
No opening salutations and closing benedictions
#.
Abrupt beginning and ending
#. Non-personal, no indication of intimate personal relationship with readers~/audience BUT aware of their need and sins
#.
More like an OT prophet appeal than a personal letter
#.
Likeness to Jesus
#.
Substance of teaching and method of presentation remind us of Jesus’ discourses
#.
At least 10 parallels with Sermon on the Mount
#. James is steep in his brother’s teaching and remembers them faithfully
#.
Themes
#.
Warning against prevalent Jewish sins
#.
Formalism as contrasted with true religious service (1:27)
#.
Ritualism (Acts 15:13-21)
#.
Fanaticism (religious zeal) dividing Jerusalem (1:20)
#.
Fatalism (1:13)
#.
Mean crouching to the rich (2:2)
#.
Evil speaking (3:3-12; 4:11)
#.
Partisanship (3:14)
#.
Boasting (2:5; 4:16)
#.
Oppression (5:4)
#.
Teaching Christians patience
#. under trials (1:2)
#. in good works (1:22-25)
#. under provocation (3:12)
#. under oppression (5:7)
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9