Exactly. Moses represents the law, and Elijah the prophets. Many end time passages have references to Elijah.
It's in contradiction with Paul because Paul was writing for the Church, and James is writing for Tribulation Jews. Not to say we can't take things from it, but it must be divided correctly.
Rejecting Paul because of this contradiction, thought, makes about as much sense as rejecting Psalms because David wrote, Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit, which is direct conflict with what Jesus said, And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
So what do we do? According to those who reject the idea of dispensationalism as something that's been conjured up to support an agenda, you have to reject one of the guys who made these statements, so it's either David, the man after God's heart, or Jesus, the way, the truth and the life. Quite the dilemma.
Or, we can understand that God's message and relationship with mankind in general and with the Jews in particular is more complex than for God so loved the world. Reading the Bible without acknowledging dispensations is like saying that every subject you take in school has the same application across the board -- like you can use algebra to identify the object of a sentence, or the periodic table of the elements can be played on a tuba in band practice.
The point is that just because something is in the Bible doesn't mean it has the same meaning and application as everything else.
Everything in the Bible is useful, but it has to be applied correctly, or we would still be sacrificing animals and putting people to death for not observing the Sabbath, wouldn't we?
I don't have a study to recommend for James, but I would certainly urge you to read it as if it's written to Jews in the Tribulation. I would call your attention to passages that speak of the rich and the poor (1:9-11, 2:5-7, 5:1-6) and remember that during the Tribulation, no one can buy or sell without the mark, and most believers will be destitute. There will most likely be a lot of unsaved poor, but not many who are both saved and rich. Read James 5:1-6 especially:
1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you.
2 Your riches are corrupted, and your garments are motheaten.
3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.
6 Ye have condemned and killed the just; and he doth not resist you.
Now I suppose one could argue that this has some application to the persecution of the early church, but the references to the last days and the judgments that are coming upon the rich, not to mention the direct reference to Elijah stopping the rain for three and a half years (prophetically very significant) later in the same chapter, should lead us to look at this book as something more than just a letter from James to the early church. It makes much more sense when read as an encouragement and exhortation to the brethren of James, the believing Jews who are under terrible persecution during the time of Jacob's trouble.
