Zealot - The Life and Times of Jesus of Nazareth

See Martin Dibelius,
James
(Philadelphia: Fortress Press, 1976). It is interesting to note that James’s epistle
     is addressed to “the Twelve Tribes of Israel scattered in the Diaspora.” James seems
     to continue to presuppose the fulfillment that the tribes of Israel will be restored
     to their full number and Israel liberated. Scholars believe that the reason so much
     of James’s epistle has echoes in the gospel of Matthew is that embedded within the
     gospel is a tradition, often referred to as M, that can traced to James.
    Bruce Chilton writes about the Nazirite vow that Paul is forced to undergo in “James
     in Relation to Peter, Paul, and Jesus,”
The Brother of Jesus
, 138–59. Chilton believes that not only was James a Nazirite, but Jesus was one,
     too. Indeed,he believes the reference to Jesus as the Nazarean is a corruption of the term Nazirite.
     Note that Acts 18:18 portrays Paul as taking part in something similar to a Nazirite
     vow. After setting off by ship for Syria, Paul lands at Cenchreae, in the eastern
     port of Corinth. There, Luke writes that, “he had his hair cut, for he was under a
     vow.” Although Luke is clearly referring to a Nazirite vow here, he seems to be confused
     about the nature and practice of it. The entire point of the ritual was to cut the
     hair at the end of the vow. Luke gives no hint as to what Paul’s vow may have been,
     but if it was for a safe journey to Syria he had not reached his destination and thus
     had not fulfilled his vow. Moreover, Paul’s Nazirite vow is not taken at the Temple
     and does not involve a priest.
    John Painter outlines all of the anti-Pauline material in the
Pseudo-Clementines
, including the altercation at the Temple between Paul and James, in “Who Was James?”
     38–39. Painter also addresses Jesus’s expansion of the Law of Moses in 55–57.
    The community that continued to follow the teachings of James in the centuries after
     the destruction of Jerusalem referred to itself as the Ebionites, or “the Poor,” in
     honor of James’s focus on the poor. The community may have been called the Ebionites
     even during James’s lifetime, as the term is found in the second chapter of James’s
     epistle. The Ebionites insisted on circumcision and strict adherence to the law. Well
     into the fourth century they viewed Jesus as just a man. They were one of the many
     heterodox communities who were marginalized and persecuted after the Council of Nicaea
     in 325 C.E . essentially made Pauline Christianity the orthodox religion of the Roman Empire.

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