James

CHAPTER ONE

TIME TO GROW UP

James 1:1

Perhaps the best way to launch a study of the Epistle of James is to answer four important questions.

Who Was James?

“James, a servant of God and of the Lord Jesus Christ”

James 1:1a is the way he introduced himself.

It was a popular name, a form of the great Old Testament name Jacob. There were several men who bore this name in New Testament history.

James, the son of Zebedee and brother of John.

He was one of the most prominent to bear the name.

He was a fisherman called by Christ to follow and become a disciple (Matt. 4:17–22).

He and his brother John were nicknamed by Christ “sons of thunder” because of their impulsiveness (Mark 3:17; Luke 9:51–56).

James was the first of the disciples to give his life for Christ. He was killed by Herod in A.D. 44 (Acts 12:1–2).

James, the son of Alphaeus.

He was another of the disciples (Matt. 10:3; Acts 1:13), but very little is known about him.

Matthew (Levi) is also identified as “the son of Alphaeus” (Mark 2:14), and some students conjecture that the two men might have been brothers.

There is no indication that this James wrote the letter we are about to study.

James, the father of Judas the disciple. He is an even more obscure man (Luke 6:16, KJV, where “brother” ought to be “father”). This Judas was called “the son of James” to distinguish him from Judas Iscariot.

James, the brother of our Lord.

He seems to be the most likely candidate for author of this letter.

He does not identify himself in this way; humbly, he calls himself “a servant of God and of the Lord Jesus Christ.”

That Jesus had brothers and sisters is stated in Matthew 13:55–56 and Mark 6:3, and one of His brothers was named James.

(By “brother,” of course, I mean half-brother. Joseph was not our Lord’s father since He was conceived by the Holy Spirit of God.)

James and the other brothers did not believe in Jesus during His earthly ministry (Mark 3:31–35; John 7:1–5).

First Corinthians 15:7 indicates that Jesus appeared to James after His resurrection! This convinced James that Jesus truly was the Saviour, and he, in turn, shared this knowledge about Jesus to the other brothers.

James became the leader of the church in Jerusalem.

Paul called him “a pillar,” in Galatians 2:9.

It was James who moderated the church conference described in Acts 15.

When Peter was delivered from prison, he sent a special message to James (Acts 12:17); and when Paul visited Jerusalem, it was to James that he brought greetings and the special “love offering” from the Gentiles (Acts 21:18–19).

We have no record in the Bible, but tradition tells us that James was martyred in A.D. 62.

The story is that the Pharisees in Jerusalem so hated James’ testimony for Christ that they had him cast down from the temple and then beaten to death with clubs.

The story also relates that James died, as did his Saviour, praying for his murderers, “Father, forgive them, for they know not what they do.”

What kind of a man was James?

He must have been a deeply spiritual man to gain the leadership of the Jerusalem church in so short a time.

His stature is seen in Acts 15, where he was able to permit all the factions to express themselves, and then bring peace by drawing a conclusion based on the Word of God.

Paul, in 1 Corinthians 9:5, suggested that he was a married man.

Again, tradition tells us that he was a man of prayer, and this explains the emphasis on prayer in his letter. It was said that he prayed so much, his knees were as hard as a camel’s!

James was a Jew, reared in the tradition of the Law of Moses; and his Jewish legalism stands out in his letter.

(Note also Acts 21:18ff, where James asked Paul to help him pacify the Christian legalists in the Jerusalem church.)

Keep in mind that James led the church in Jerusalem during a very difficult time.

It was a time of transition, and such times are always upsetting and demanding.

There were many Christian Jews in Jerusalem who still held to the Old Testament Law (Acts 21:20).

The temple and its services were still in operation, and the full light of the Gospel of God’s grace had not yet dawned. We who have read Romans, Galatians, and Hebrews might be prone to judge these early believers; but we must not.

To Whom Did James Write?

“To the twelve tribes which are scattered abroad, greeting” (James 1:1b).

James wrote to Jews living outside the land of Palestine.

The term “twelve tribes” can only mean the people of Israel, the Jewish nation (Acts 26:7).

The fact that many Jews lived outside their Promised Land is evidence of the spiritual decline of the nation.

God had to scatter them (Deut. 4:25ff).

When Peter addressed that huge Jewish congregation at Pentecost, he spoke to men from many different nations (Acts 2:9–11).

James sent his letter to Christian Jews.

At least nineteen times he addressed them as “brethren,” indicating not only “brothers in the flesh” (fellow Jews), but also “brothers in the Lord.”

James was very clear on the doctrine of the new birth (James 1:18).

There are times when James also addressed wicked men who were not in the fellowship (the rich, for example, in James 5:1–6); but he did so in order to teach and encourage the saved Jews to whom he sent the letter.

The word scattered in James 1:1 is an interesting one.

It means “in the dispersion.” The term the dispersion was used to identify the Jews living outside the land of Palestine.

But the Greek word carries the idea of “scattering seed.” When the Jewish believers were scattered in that first wave of persecution (Acts 8:1, 4), it was really the sowing of seed in many places; and much of that seed bore fruit (Acts 11:19ff).

Christian Jews scattered throughout the Roman Empire would have needs and problems of their own.

Being Jews, they would be rejected by the Gentiles; and being Christian Jews, they would be rejected by their own countrymen.

This letter indicates that most of these believers were poor, and some of them were being oppressed by the rich.

Why Did James Write?

As you read the Epistle of James, you discover that these Jewish Christians were having some problems in their personal lives and in their church fellowship.

For one thing, they were going through difficult testings.

They were also facing temptations to sin. Some of the believers were catering to the rich, while others were being robbed by the rich.

Church members were competing for offices in the church, particularly teaching offices.

One of the major problems in the church was a failure on the part of many to live what they professed to believe.

Furthermore, the tongue was a serious problem, even to the point of creating wars and divisions in the assembly.

Worldliness was another problem. Some of the members were disobeying God’s Word and were sick physically because of it; and some were straying away from the Lord and the church.

As we review this list of problems, does it appear to be much different from the problems that beset the average local church today?

Do we not have in our churches people who are suffering for one reason or another? Do we not have members who talk one way, but walk another way? Is not worldliness a serious problem? Are there not Christians who cannot control their tongues? It seems that James is dealing with very up-to-date matters!

But James was not discussing an array of miscellaneous problems.

All of these problems had a common cause: spiritual immaturity.

These Christians simply were not growing up.

This gives us a hint as to the basic theme of this letter: the marks of maturity in the Christian life.

James used the word perfect several times, a word that means “mature, complete” (see James 1:4, 17, 25; 2:22; 3:2). By “a perfect man” (James 3:2) James did not mean a sinless man, but rather one who is mature, balanced, grown-up.

Spiritual maturity is one of the greatest needs in churches today.

Too many churches are playpens for babies instead of workshops for adults.

The members are not mature enough to eat the solid spiritual food that they need, so they have to be fed on milk (Heb. 5:11–14).

Just look at the problems James dealt with and you can see that each of them is characteristic of little children:

Impatience in difficulties—1:1–4

Talking but not living the truth—2:14ff

No control of the tongue—3:1ff

Fighting and coveting—4:1ff

Collecting material “toys”—5:1ff

The five chapters of this letter suggest the five marks of the mature Christian (see outline).

How Can We Get the Most Out of This Study?

Since the theme is spiritual maturity, we must begin by examining our own hearts to see where we are in the Christian life.

First of all, it is essential that we have been born again.

Second essential for getting the most out of what James has written: we must honestly examine our lives in the light of God’s Word. James compares the Bible to a mirror (James 1:22ff).

This leads to a third essential: we must obey what God teaches us, no matter what the cost.

We must be “doers of the Word and not hearers only” (James 1:22).

It is easy to attend a Bible study, share the lesson, and discuss it; but it is much more difficult to go out into life in the workaday world and practice what we have learned.

The fourth essential is that we be prepared for some extra trials and testings.

Whenever we are serious about spiritual growth, the enemy gets serious about opposing us.

Finally, we must measure our spiritual growth by the Word of God. We should not measure ourselves by other Christians, but by the Word of God and the Son of God (Eph. 4:13).

The Bible Knowledge Commentary A. Salutation and Greeting (1:1)

A. Salutation and greeting (1:1).

1:1. The letter begins with a conventional opening: the name of the writer, the people to whom the letter is addressed, and a word of greeting. James was content with a simple introduction.

The writer introduced himself modestly. He did not indicate his status in the church or that he was the Lord’s brother. The lack of title suggests that he was well known and had the authority to send a letter of this kind.

James was actually Jacob (Iakōbos). It is not certain why the English translators chose “James” rather than “Jacob.” “James,” “Jake,” and “Jacob” all come from the same root. Bible translations in other languages tend to utilize the transliterated name from the actual Hebrew “Jacob” (ya‘ăqōb). Could it be that King James desired to see his name in the English translation he authorized?

James, or Jacob, described himself simply as a servant of God and of the Lord Jesus Christ. James considered himself a bond-slave (doulos). He was the property of God and of the One he could have called his “Brother,” the Lord Jesus Christ. Obviously James recognized the deity of Christ by placing Him coequal with God. Furthermore, James used His full name, “the Lord Jesus Christ.” “Jesus” means “Savior” and “Christ” is the Greek for “Messiah,” the “Anointed.” The eternal “Lord” became the Savior, “Jesus,” and rose again as everlasting Sovereign, “Christ.” The Lord of lords is King of kings (

b. A bondservant of God and of the Lord Jesus Christ: Knowing that this James was the half-brother of Jesus makes his self-introduction all the more significant. He did not proclaim himself “the brother of Jesus” but only a bondservant of God and of the Lord Jesus Christ. Jesus was more than James’ brother; more importantly, Jesus was his Lord.

i. Bondservant is an important word. It translates the ancient Greek word doulos, and is probably better simply translated as slave. “A slave, a bondservant, one who is in a permanent relation of servitude to another… Among the Greeks, with their strong sense of personal freedom, the term carried a degrading connotation.” (Hiebert)

ii. Lord is also an important word. It translates the ancient Greek word kurios. It simply meant the master of a doulos, and in the context it means that James considered Jesus God. “Hellenistic Jews used Kurios as a name for God; the non-use of the article gains in significance when it is remembered that o Kurios, ‘Dominus,’ was a title given to the early Roman Emperors in order to express their deity.” (Oesterley in Expositor’s)

C [N in aT help Why James?

tered when Stephen WaS martyred. This is why James opens the book slave of God and of the Lord Jesus Christ, and then immedi ately begıs tO address the theme of trials and suffering. Jatmes, study the book of James Firt There are IWO primary reasons to We study James to examine the relationship between faith and wOrks ter. On the other hand, this letter from James is filled with commands On the one hand, James refers to faith 14 different times in this let mands (Doriani, James, 6). Obedience is everywhere Genuine faith acts. obey. Out of 108 verses, the book of JJames has 59 different com- to

God’s providence, according to Acts S, these Christians had been Scal Christians who were once associated with the church in Jerusalem, fn

The author or this book iS most likely the James who was the half brother and 21 both indicate thạt James was the leader of the oL Jesus. AAce church in. Jerusalem. James writes this book predominanty LO Jewish

Genuine faith works.

mands, [aws, and the works of the Christian life, people cry, “Legalism! day when as soon as you talk about obedience. COMf

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and run away. People today say, “Christianity is not : about doing this and this and this and this. Meanwhile, James says, Yes it is!” You don’tjus listen to the Word: you do it. If you don’t do it, your faith is dead-you don even have faith (see 2:14-26). James might not make it as a pa tor today since there might not be as many members at his church. Obviously we must be careful to understand the relationship between faith and works rightly and biblically, and this book challenges US. Nevertheless, the point of James is clear: there is a relationship betwee faith and works. It’s immature, shallow, and (to be blunt) damning i you try to separate the two (see 5:1). This is serious stuff. There’s another aspect to the idea that faith works. Faith not onk acts, but James also teaches us that faith is effective in the world. So the

second reason we study James is to explore the impact of our faith on life in this city and in this world. James addresses many practical issues: trials, poverty, riches, materialism, favoritism, social justice, the tongue, worldliness. boasting, making plans, praying. and what to.o do when we’re sick, among other things.- As we’ll see, James sometimes moves from one issue to the next, which can make it difficult to find the book’s structure, but he returns repeatedly to how faith impacts not only the details of our lives but also the lives of people around us-both locally and globally Faith moves Christians to lead Bible studies in workplaces and neighborhoods help addicts in rehabilitation centers, serve food in homeless shelters, teach orphans in learning centers, care for widows in retirement homes, provide hospice care for the elderly, train men and women in job skills, tutor men and women in reading, rock sick babies in hospitals, help patients in AIDS clinics, teach English to internation- als, and the list goes on and on. Faith moves Christians to take steps of radical obedience to make the gospel known all around the world.