The Epistle of James
AUTHOR AND READER
As in most of the epistles, the author begins with his name. This was customary in that time.
James, a pillar of the church: The author, no doubt, is the same James we find so prominent in the book of Acts. Paul mentions him in his epistles on three occasions and Jude calls himself, the brother of James (Jude 1:1). As we read Acts 12:17, 15:13-21 and 21:18, we conclude that he was a faithful Christian at Jerusalem, perhaps a leader. In Galatians 2:9, Paul calls him a pillar of the church. According to 1 Corinthians 15:7, the Lord Jesus made a personal appearance to James after He arose from the dead.
The Lord’s brother: In Galatians 1:19, Paul calls James the Lord’s brother. That he was closely linked to the Lord Jesus by natural ties is certain, but there is some question as to just what this relationship was. Three principal views have, on occasion, been advanced in various writings.
Two Apostles named James: In the list of apostles there are two men by the name of James. The first is James, the son of Zebedee, the brother of John. He could not be the author of our epistle, for he was killed by Herod before our epistle was written (Acts 12:2).
James the Son of Alphaeus: The second James is the son of Alphaeus (Matt. 10:2, 3), also called Cleophas (Jn. 19:25). Some have claimed that this is the James so prominent in Acts and the author of our epistle. But, how could he then be called the Lord’s brother? From John 19:25, it may be inferred that he was a cousin of the Lord. Here is the verse, “Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.” That this Mary, the wife of Cleophas, was the mother of James the Apostle is not questioned. Two Mary’s in one family seems unlikely, but if she really was the sister of Mary, the Lord’s mother, then James and the Lord Jesus were cousins. And, according to Jewish custom, such might be called brothers. The verse in John 19, could also be speaking of four different women rather than three. If that is true then we have His mother and His mother's sister; then, also, Mary the wife of Cleophas and Mary Madalene. If there are but three women in the verse, and Mary, the wife of Cleophas is also the sister of Mary, the Lord’s mother, then, we conclude that those usually called the Lord’s brother may have actually been His cousins (Matt. 12:46-50; 13:54-57). Then James and Jude were both apostles, yet neither, when writing their epistles claimed apostleship. Note, Paul and Peter both insist on their apostleship when writing their epistles. If James and Jude were apostles, why were they not within with the Lord Jesus, instead of without with Mary, as we read in Matthew 12:46? Evidently James and Joses and Simon and Judas and His sisters were regarded as part of the family with the Lord Jesus (Matt. 12:46; 13:55; John 2:12; 7:3).
James, the Son of Joseph: Still others hold that James, Joses, Simon and Judas were all sons of Joseph by a former marriage, and that they did not believe in the Lord Jesus until His appearance to James, as we read in 1 Corinthians 15:7. Then, after this appearance, James rose to be one of the pillars of the church. While this may be a possibility, it is more likely that it has been invented by those who want to believe in the perpetual virginity of Mary.
James, the Son of Joseph and Mary: A third view is that James, with his other brothers and sisters, was born to Joseph and Mary after the birth of the Lord Jesus. He is spoken of as Mary’s first born son in Luke 2:7. This would imply that others were born later. Then it would further seem from Matthew 1:18, 25 that Joseph and Mary had natural marriage relations after the Lord Jesus was born. If so, she was not a perpetual virgin as some claim, and there is no reason to believe she did not have other children of her own. This third view is the most likely one.
Summary of James’ life: Briefly, from the writer’s point of view, here is the story of James. He was the first child to be born of Joseph and Mary after the birth of the Lord Jesus. He was brought up in the same home with the Lord Jesus, and without doubt loved Him, and observed that He was no ordinary child. He did not believe in Him as the Son of God, not even after the Lord went out into His public ministry (John 7:5). Not until the Lord Jesus made a personal appearance to him after His resurrection, did James come to believe (1 Cor. 15:7). After this, James made a rapid climb, and was soon considered one of the leading brethren at Jerusalem. He was the writer of our epistle.
James, a humble man: The first verse of our epistle certainly indicates that James was a humble man. If he were an apostle, he was very humble in not mentioning it here or elsewhere. He also does not mention his kinship to the Lord Jesus – thus putting himself above his readers. We will notice how often he uses the term “Brethren” in his epistle, putting them all on an equal level with himself. In fact, this verse is the only place where he refers to himself in any way. This is wonderful to see, and we need more of this quality today.
Scripture Reading: verses 13-15
“James ...” In the Hebrew ‘James’ is “Jacob.” This would have a special appeal to the Jews. They highly venerated the great patriarchs, Abraham, Isaac and Jacob. The name, “Jacob,” means “supplanter.” The original Jacob met the Lord at Peniel, and his name was changed to “Israel,” “a prince with God” (Gen. 32). Our Jacob (James) had a meeting with the Lord, too, (1 Cor. 15:7) and he also became a prince with God. Hopefully, we will have a similar meeting with the Lord.
Canonicity: Some have questioned the right of the book of James to even be in the canon of Scripture (see God’s Word in Contents). They have concluded that James contradicts Paul regarding faith, in chapter 2:14-26. Martin Luther also had thoughts along this line. However, James is looking at how faith should be lived, day by day, throughout the Christian’s walk on earth. This we will take up when we get to that chapter.
James, a practical treatise: James is not a treatise on Christian theology, but rather, on ethics. He is writing to those who profess to have faith in the Lord Jesus Christ that they may know how to live, since they belong to Him. Paul, in his writings, emphasizes faith; John, love. Peter seeks primarily to encourage those in deep trial, but James speaks mostly of Godliness in life.
When written: Some have written that because the book of James contains little Christian doctrine, it must have been written early. They believe it may have been written as early as A.D. 45. There is no certainty as to the date of the writing, but it could have been as late as A.D. 60. James may have had special reasons for writing as he did. Some have determined that it was written later than A.D. 60, and that chapter 2:14-26 was to refute an exaggerated notion gained from Paul’s writings that faith was everything and works was nothing. More than likely, James did not have any such idea in mind. Paul also insists that works should naturally follow faith (Eph. 2:8-10).
Similar to Christ’s teachings: As we go on, we will notice that much of what James says is similar to the teachings of the Lord Jesus, especially the Sermon on the Mount. There are similarities to Peter’s epistles, too. This first verse is similar to 1 Peter 1:1 (see also James 1:2; Matt. 5:10-12; James 1:20; Matt. 5:22; James 1:22; Matt. 7:24-27).
“... a servant of God ...” In verse one, the word “servant” means, “bondman” or “slave.” James was the Lord’s brother, yet he takes the place of a “bondman of God, and of the Lord Jesus Christ.” Paul also calls himself a “bondman of Jesus Christ” (Rom. 1:1). Peter likewise (2 Pet. 1:1). Thus, three of the greatest men in the history of the church called themselves “slaves of Jesus Christ.” Sad to say, today some are heaping to themselves titles, portraying much pride. No such thing as “Dr.” or “the very Right Reverend”; no such thing as the “Reverend James, or Peter or Paul.” From this we note the highest in the church is to be but a servant, never master. That all should be servants and none masters is everywhere taught in the New Testament. Each of us should ask ourselves, “Am I a true servant of the Lord and His church, or do I expect others to serve me?”
Willing slaves: Each of us should be a willing slave of God, just as a good husband is a willing slave of the family he loves. Before salvation, we were slaves to sin and Satan. When we obeyed the Gospel of Christ we were freed from these tyrants. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).
A willing slave illustration: The story is told of a slave auction held some place in the South. A handsome young man was up for sale. The bidding went up and up. Finally, an Englishman gained possession. The young slave began to chide him, to think that he should buy a slave when slavery was already abolished in England. The purchaser said, “I have bought you to set you free.” The young slave, overcome with emotion, said, “I will be your willing slave forever.”
We have been “bought with a price” (1 Cor. 6:20), by the precious blood of Christ. We have been set free from sin and Satan. We should be Christ's willing slaves forever.
“... and of the Lord Jesus Christ ...” It is nice to notice, that although James was closely linked to Christ naturally, yet he owns Him as his Master. Imagine being brought up as a brother with one, and then willingly becoming his slave. James hereby confesses his faith in the deity of Christ. He links Him up with God the Father. He honors the Son as he honors the Father (John 5:23). This we should do also.
“... the Lord Jesus Christ ...” How reverently James speaks of Christ. He uses the full title. While the Lord Jesus was here, He was called mostly by His earthly name, “Jesus.” After His resurrection, as we read Acts and the epistles, He is nearly always called the Lord Jesus or Jesus Christ, or as here, the Lord Jesus Christ. A Lord is one to whom full obedience should be shown. “Jesus” is a compound word meaning “God saves.” James is hereby owning Him as the Savior of sinners. “Christ” is the Greek for the Hebrew word, “Messiah.” He was by this telling his Jewish readers that the Lord Jesus was the long looked for Messiah of the Old Testament. If translated into the English, it would be, “the anointed.” So, the Lord Jesus is the Anointed One of God; anointed as the prophet, priest and king.
Earthly relationships insignificant: James makes no mention of his relationship to the Lord Jesus Christ. Perhaps if he had, some would have thought him vain. “He thinks he is better than we are, because he is the Lord’s brother.” Perhaps he remembered that earthly relationships were of little importance to heavenly ones. He may have recalled what the Lord Jesus said in Matthew 12:47- 50, “Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.”
“... to the twelve tribes ...” James seems especially eager to help those among the Jews who have been saved, and to reach those who were not saved. He does not write to particular ones in any section, but to all the Jews, wherever they were scattered. The epistle is especially suited to help them. It would seem that he desires to show the likenesses between Christianity and Judaism, rather than the differences. He denounces the sins that were prevalent among the Jews, the condemnation of which can be found in both the Old and New Testaments.
Not for Jews only: Some have suggested that because the Book of James was written especially for the Jews, and designed to meet their needs, that the Gentile believers need not pay attention to it. This is a serious mistake. It should be remembered, that while this book was written to Jews, they were Christian Jews. In Galatians 3:28 we read, “There is neither Jew nor Greek: ... for ye are all one in Christ Jesus.” Then, in 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Some of God’s people have suffered great loss by not reading and obeying these practical portions of this excellent book. While there is such a thing as rightly dividing the Word of Truth, there is also such a thing as over dividing it.
The lost tribes: Some scholars believe that those known as Jews today are from the two tribes of Judah and Benjamin. They contend that all of the tribes were united into one nation during the time of the Babylonian captivity – the ten tribes carried away to Babylon first, then later the two. Theories have been advanced as to the whereabouts of these ten tribes. Others believe that they are still in countries adjacent to Babylon. One theory claims that these ten tribes migrated westward and that the British today are descendants of these tribes. In the time of the New Testament they were not lost. James writes not to the two tribes, but to the twelve.
“...scattered abroad ...” The dispersion of the people of Israel was predicted often. We read, “And I will scatter you among the nations” (Lev. 26:33). We see the start of this when the ten tribes were carried to Assyria about 740 B.C. Those of Judah and Benjamin were also carried away about 600 B.C. At the time of Christ, they were well scattered throughout Eastern Europe and Western Asia. Some of these would have made pilgrimages to Jerusalem at the time of the feasts. Perhaps some to whom James’ message was sent, were saved at the giving of the Spirit on Pentecost in Jerusalem. Others may have been reached through these converts or those who went out with the Gospel, such as Paul and his helpers. We also read of the Christian Jews of Jerusalem, scattered by persecution (Acts. 8:1-4). This scattering spread the Gospel rapidly. “Therefore they that were scattered abroad went everywhere preaching the Word” (Acts 8:4).
“... greeting.” The word here translated “greeting” is from the Greek word “chairo.” It is often found in the New Testament, but only twice translated, “greeting” (See Acts 15:23). It is usually translated, “glad,” “joy,” or “rejoice.” Often it was used in connection with a greeting, like we would say, “hello,” they would say, “be glad” or “rejoice.” Some have translated it, “joy be with you.” The next verse also speaks of joy.
