Introducing the Book of James
MINISTER’S LETTER - 24 October 2024
Friends in Christ, this Sunday we commence a new sermon series in the New Testament book of James. The author just calls himself as "a servant of God and of the Lord Jesus Christ" (1:1), and does not identify himself further.
Some wonder whether he was James the son of Zebedee, an early disciple of Jesus, one of the original twelve apostles, or perhaps James the son of Alphaeus, also one of the twelve (see Matthew 10:2-4). This is because direct apostolic authorship was rightly valued in Scripture. The latter option tends to be discounted, since the use of the name 'James' without further indentifying detail, implies the author was a very well and widely known figure, whereas James the 'Lesser' scarcely features as an individual in the New Testament. But James the son of Zebedee died a martyr's death in 44 A.D. (Acts 12:1-2), and it seems unlikely this letter of James was written so early.
Therefore many scholars conclude the letter was written by James, whom Paul refers to as "the Lord's brother" (Galatians 1:19).
Now John 7:5 reminds us that Jesus' half-brothers did not believe in him during his earthly ministry (see also Mark 3:21, 31-32).
However, the resurrection of Jesus obviously changed everything. Because soon after his resurrection and subsequent ascension, Luke records in Acts 1:14 that "Mary the mother of Jesus", and "his brothers" joined together constantly in prayer along with Jesus' apostles and some female disciples.
James, the Lord's brother, quickly became a prominent leader in the early church in Jerusalem, and so especially influential among Jewish Christians (as the first disciples all were). When Peter escaped King Herod's imprisonment, and appears safe at a house owned by some disciples, James is the first person he wants informed (Acts 12:17). And famously, we see James taking the lead at the Jerusalem Council in Acts 15 after hearing the testimonies of Peter, Paul and Barnabas (v13) and it is James who issues the decisive judgment "that we should not make it difficult for the Gentiles who are turning to God" (v19).
Addressing his writing to "the twelve tribes scattered among the nations" (1:1) implies an audience that was mainly Christians of Jewish backgrounds. And James shows he was respectful of the Jewish law (1:21, 2:8-12, 4:11-12), and was concerned for a Christian faith that led to practical obedience and wise living. Yet, like Jesus, his words very far from being tied up in legalism, let along specifically of the Law of Moses.
We saw earlier that James was clearly around Jesus at points of his public ministry, even before he believed, and alongside conversations with the apostles such as Matthew, this no doubt helps explains why he was familiar with the content of Jesus' teaching that he so often alludes to. For example:
the poor in this world/in spirit, will inherit the kingdom – James 2:5 and Matthew 5:3;
people are revealed by their fruit, since it is impossible for a grapevine (James 3:12) or thistle (Matthew 7:16) to produce figs;
commending peacemakers – James 3:18 and Matthew 5:9;
warning that your treasures might be eaten by moths – James 5:2–3 and Matthew 6:19–20; and
letting your yes be yes – James 5:12 with Matthew 5:33–37.
Quite likely it is humility that keeps James from mentioning his personal relationship to Jesus. It's certainly a quality he commends often (James 1:9-10, 1:21; 3:13; 4:6,10).
This illustrates another of James' habits – that of circling back around to a topic he has already spoken about, such as wisdom, or wealth, or suffering and pereverance, to reinforce the idea from a different angle or application. Indeed, some have wondered if his letter is more like a collection of sermon extracts that he has put together.
Some people have been concerned at his lack of emphasis on the work of Christ in the cross and resurrection. However, there is attention to eschatology and the return of the Christ who raises his people (1:12, 5:7-9, 5:15) and to the saving word of the gospel (1:18,21). And for a short work, James is strong in the doctrine of God (e.g. 1:13,17-18; 3:19; 4:15) and the doctrine of sin (1:13-15; 2:9-11; 4:17; 5:15-16,19-20).
The word for 'completion' or 'maturity' or 'wholeness' (sometimes translated as 'perfect/perfection') occurs 5 times in James (1:4 x2; 1:17; 1:25; 3:2). So I think Patrick Schreiner may be right to summarise James under the title "Wisdom for Wholeness", with the subtitle "faith puts on flesh". He writes:
Wholeness does not occur until faith and action are integrated, until the outer and inner life match. There is no such thing as true faith that is not embodied in everyday life. James is a wisdom teacher who dispenses knowledge on a variety of topics as he applies the gospel to various circumstances, but it all sits under the theme of trials of faith. Though the half brother of Jesus didn't come to faith until after Jesus' ministry, he bestows lessons in line with Jesus' teaching and the Old Testament wisdom tradition.
James offers wisdom from above so that his readers might have lives that are whole. The structure of James is more haphazard, topical, and difficult to discern than many of the New Testament books. However, there is cohesion in that chapter 1 introduces the main theme, testing for wholeness, and covers in brief many of the topics that will be expanded later in the letter: anger, the tongue, the rich and poor, wisdom, faith and works, and rewards. James introduces these themes, urging Christians to be not only those who hear but those who do.[– p142, The Visual Word: Illustrated Outlines of the New Testament Books, Moody Publishers]
I look forward to seeing you at church in the Cathedral to hear from this most practical book of theology.
Sandy Grant
Dean of Sydney