the epistle from james
For the most part, there were three James' spoken of in the Christian writings. Two were members of the original twelve apostles, and the third James was the Lord's brother. Of the two apostles, one was the brother of John, and these two were the sons of their father Zebedee. These two brothers along with Simon Peter were the premier apostles, often selected by Yeshua (Jesus) for some special purpose. The other apostle James was the son of an Alphaeus and is rarely referred to.
I have found only one Commentary (Francis Bassett's Catholic Epistle of James) and not even a single Bible Dictionary which speaks of John's brother James as being responsible for writing the epistle JAMES. They usually conclude that the epistle must have been written by the Lord's brother James, who ended up being the leader of the Jerusalem Church. The Lord's brother is considered by many Commentators to also have become an apostle, so to differentiate between these two James', we will call the Lord's brother brother James and the apostle John's brother as apostle James.
The primary reasons given by Commentators that the apostle James is not considered as being the writer of the epistle are as follows;
Let us therefore go through each of these objections to the apostle's authorship, and see for ourselves how well they bare up under closer scrutiny.
Church tradition eventually came to advocate that brother James was the actual writer of this epistle. It was this same brother of Yeshua who assumed the role as leader of the Jerusalem Church somewhere around the time that the apostle James was killed by Herod in 44 A.D. Thus, it was supposed that along with the Bishoprick of the Jerusalem Church, that he also wrote JAMES. Scholars and theologians alike have been swept up in this conjecture, stripping the apostle James of his only possible witness to Yeshua's resurrection experience.
Howbeit, once we come to the realization that Christ returned and gathered together His Church into heaven during the first century (see Whatever Happened to Timothy?), then all of the Church writings originating after that event must be looked at with skepticism and suspicion. If all of the disciples were gathered together into heaven around 70 A.D., then there was probably few if any left on earth who could have known who had written what. Thus, the second and third century fathers must be measured by scripture and not scripture by them. We must be diligent and on our guard not to let erroneous sources, such as Church Traditions, interpret scripture for us.
An important point which causes us to question whether or not brother James could have written this epistle, is the fact that it was not accepted into the Canon of scripture until the Council of Carthage in 397 A.D. Brother James was said to have been a highly respected leader of the Church and later writers even referred to him as James the Just. Several stories are recalled from the Church fathers which portray brother James as having a sterling reputation, being of righteous character. Thus, if brother James was indeed so highly respected, then surely anything which he would have written would also have been highly regarded. Thus, if he was known to have been the writer of this epistle, then why was it not accepted into the canon for three centuries?
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The obvious conclusion which we are left to draw, is that no one in the second and third centuries really knew which James wrote it. If the first century Church was indeed gathered into heaven around 70 A.D., then whoever was left behind probably couldn't say for sure which James was its author. We can hypothesize that it might have been many years later when someone first suggested that it must have been written by brother James. And who could say otherwise? Nobody knew.
As such, Commentators through the centuries have pretty much come to accept the testimony of Church tradition, and therefore credit brother James with the authorship. Howbeit, we shall discover that the cumulative Biblical evidence clearly points away from him and instead to another.
A few scholars believe that JAMES was written between 40 and 50 A.D., but the vast majority of them speculate that it was written in the sixties. Still others push the date into the second or third centuries. Howbeit, there is not one conclusive reason for determining that it could not have been written before the apostle James' death in 44 A.D. In fact, we shall see that there are numerous reasons for surmising that it most likely was written before his death. It should be acknowledged that no one knows or can say for sure exactly when any ancient document was written; the best we can do is look for parameters within which it might fit.
We should note that the epistle said nothing at all about the destruction of the Jewish nation and their temple's total obliteration in 70 A.D. This strange and eerie silence suggests to us that it must have been written before that catastrophic event. In the epistle, the writer spoke on more than one occasion of wealthy Jews persecuting their poorer brethren, which would not have been likely following this war with Rome. After that conflict most all of the affluent Jews throughout the world were either killed or stripped of their wealth, so it is doubtful that they could still have been harassing their poorer brethren, at least to the degree that would warrant rebuke in an epistle.
Another important detail for us to keep in mind in determining when the epistle might have been written, is that the believers were still meeting in Jewish synagogues (JAMES 2:2 ASV). The believers had not yet separated themselves off from the Jewish religion. And nothing at all is even hinted at that there were any doctrinal issues concerning uncircumcised Gentiles being accepted into their fellowships. That indicates that it was most likely written before many non-Jews were coming to the faith.
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Around 48 A.D. a Church council had to be called together to specifically deal with this Gentile issue (ACTS 15). The absolute silence in JAMES concerning any word of this controversy, which eventually threatened to fracture the entire Church, naturally suggests for us a date sometime before that council was called.
What the epistle does absorb itself with though, is the conduct of its Jewish readers amongst themselves. James was very concerned with how some of the wealthy members had been taking advantage of their poorer brethren; and also how some of the Church officers had been showing undue respect unto the richer members. These more affluent individuals were not only being given special privileges over the poorer members (2:1-3), but these rich ones were also oppressing and defrauding (5:4) their brethren. We must consider what kind of environment could have existed within the Church fellowship where these travesties would have become so prevalent as to require the apostle to intervene?
During His earthly ministry, Yeshua had plainly and repeatedly taught that the believers should lay up for themselves treasure in heaven, not on the earth (MATTHEW 6:19-20). They were commanded to seek first the kingdom of GOD, not physical pleasures and treasures (MATTHEW 6:33). He bluntly told them that it would be harder for a camel (rope) to pass through the eye of needle than for a rich man to enter into the kingdom of heaven (MATTHEW 19:24). He also spoke of the foolish man who planned to build greater barns to store his newfound wealth, even though his soul was to be required of him that night (LUKE 12:18-20). As such, and expecting His soon return and judgment upon the ungodly, many newcomers to the faith routinely surrendered their wealth, sold their possessions and gave the proceeds to the apostles (ACTS 2:44-45; 4:32).
Early on in the book of ACTS we are introduced to Barnabas, who sold his land and brought the proceeds and laid it at the apostles' feet (ACTS 4:37). This had evidently become a common trend among the believers in that primitive Church. Then immediately following the recognition of Barnabas' good deed, we are introduced to Ananias and his wife Sapphira, who also sold some land but secretly kept back part of the price, making it only appear that they too had given it all away. As such we are led to conclude that there were at this early stage in the Church's growth, both sincere as well as dishonest and devious members in their fellowships.
We can well imagine the state of affairs which must have existed. Anticipating Christ's immediate return, many of the genuine converts to the new faith gave away their wealth. But some nominal believers retained and exchanged heavenly treasures for trivial earthly riches. Many of these false brethren no doubt conspired to acquire the land and wealth of their newly converted neighbors. And after a few years when some of these converts were in need of some of the basic necessities of life, they found themselves under the thumb of the richer members of the assembly, who were evidently taking undue advantage of the situation (JAMES 2:15-16).
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Further corroboration of this unsavory condition is told us in ACTS 6 where the Hellenists (foreign born Jewish believers) were murmuring against the Hebrews (native born Jewish believers) concerning the distribution of the daily rations. This was evidently the distasteful situation in Jerusalem in the early days of the ministry, and it seems to have been spilling over into the Diaspora, where Jews resided outside of the nation of Israel.
And this is exactly the context of James' letter. This is the precise situation he was endeavoring to confront and alleviate. These were the very trials and tribulations which the Church was suffering under. Of course this in itself is not conclusive proof that JAMES was written at this early time, but it does continue to offer us cumulative evidence that a primitive date is not only possible but is becoming increasingly likely.
It is astounding that a number of Commentators casually dismiss the apostle as the writer for no better reason than the fact that he doesn't call himself an apostle in the opening verses. Rather, the writer calls himself "a servant of God and of the Lord Jesus Christ". Commentators sense that if he had actually have been one of the Twelve, then surely he would of claimed this authority for himself. One wonders how they can then turn around and claim that brother James, whom they also believe was an apostle, could have then written it?
According to ACTS, in the early days of the Church the Twelve never claimed for themselves the title of apostles but instead they always referred to themselves simply as servants.
Even when Peter quoted the prophet Joel in his sermon on the day of Pentecost, he and his fellow apostles were all likened unto servants (ACTS 2:18). Ironically, it was not until brother James authorized a letter to be sent to Churches outside of Jerusalem that the title apostles was ever used in the Book of ACTS by the leaders as pertaining to themselves (ACTS 15:23).
It only stands to reason then that brother James was the individual who would have been more likely to assume the title of an apostle in a letter which he might have written, and that the apostle James would have been more likely to assume the title of servant in a letter which he would have written. Thus, here is more mounting evidence that it was indeed the apostle who wrote JAMES and not the Lord's brother.
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Of course Peter referred to himself as an apostle in his epistles, but that should not require us to think an epistle could not have been written by an apostle just because the writer didn't describe himself as such. Especially so when we note that John never referred to himself as an apostle, nor did Matthew, nor did even Paul in every one of his epistles.
It has been suggested that brother James is the only individual who could have written this epistle because the language contains such a powerful reprimand. Many imagine that only the brother of Yeshua could have gotten away with such a strong rebuke. It is as if these Commentators have completely forgotten about the authority which one of Yeshua's own twelve apostles would have commanded. And even beyond that, the apostle James was more than simply an apostle of the risen Lord, he was one of the chosen three special apostles. He was one of the preeminent leaders of this growing movement.
That which had occurred over the course of ten or so years through these early chapters of ACTS, we can read in less than an hour. It goes without saying that volumes could have been written of all that we don't know which certainly must have transpired during that time. We possess only the tip of the iceberg; a few short pages from perhaps a collection of lost manuscripts; a few brief experiences in the lives of only a couple of the players of the early Church.
We should expect that James along with Peter and John were all very active in those early days. Just because we have no record of it does not make it any less the case. After all, there must have been some substantial reason that the apostle James was the first killed by the authorities, which we are told pleased the Jews (ACTS 12:3). No doubt his voice was one of the loudest in condemning those guilty of the crucifixion of the Lord. Even so, no record of his movements have been preserved for us.
It has further been suggested that because this epistle was written in such good Greek, that it must have been written much later when Greek speaking Gentiles were more established in the Church. Howbeit, Greek speaking Jews were prevalent in the Church from the very first day. On the Day of Pentecost, those devout Jews who were dwelling at Jerusalem out of every nation under heaven (ACTS 2:5), were not there just as pilgrims to the feast. Many if them were dwelling there, not just visiting.
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These were no doubt foreign born Greek speaking Jews who had moved back to Jerusalem from the far reaches of the Roman Empire. We see further traces of them in chapter six where "the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution" (ACTS 6:1 RSV). The numbers of these Greek speaking Jews had become so numerous in Jerusalem as to even require their own synagogues (ACTS 6:9).
But was the apostle James, or for that matter was brother James, who were both from Palestine, were they able to speak and write fluently in Greek? The apostle's family were evidently prosperous fishermen who employed servants in their fishing business (MARK 1:20). We can surmise then that the apostle James no doubt participated in regular trade and commerce with Greek speaking foreigners around the multi-ethnic sea of Galilee, requiring him to speak both his native Aramaic but also the Greek of the Gentiles.
On the other hand, brother James was a carpenter's son from the tiny obscure village of Nazareth, who could have easily gone his whole life without speaking a word of Greek. As such, we should expect that it would have been the apostle who would have been more likely to have had a command of the Greek language, rather than brother James. It should also be noted that on more than one occasion within the epistle there were allusions made to the sea and sailing, which as a fisherman the apostle would have been well familiar with, but not necessarily the brother and son of a carpenter.
Some Commentators have tried to show that the epistle's wording is suspiciously similar to the letter which brother James wrote after the Church council of ACTS 15, and therefore was probably written by him, they conclude. But as we have no other writings of the apostle James, who can tell which words he would have chosen in an epistle. Besides, both Paul and John used some of these same unusual words from the council letter in their own epistles. Therefore, giving brother James credit for writing this entire epistle based solely on the similarity of a few words and phrases between it and a short note from ACTS 15 seems to be pretty weak evidence.
When reading JAMES, we can't fail to notice that the very tone of the epistle sounds like the roar of a fiery Baptist minister. It is not the guarded language of reconciliation and appeasement which we might expect from brother James. Rather, it is more like the rapacious and searing warnings of the apostle himself, the son of thunder as Yeshua called him (MARK 3:17).
During the fast approaching catastrophe which was soon to be coming upon Jerusalem, brother James seems to have delicately held together the differing factions of the first century Church in a sort of loose coalition (ACTS 21:18-25); howbeit, the writer of this epistle pulls no punches in blasting his readers with a scorching and blistering reproof.
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He writes of their self deceit (1:22, 26), of their personal religion being vain (1:26); of them being transgressors of the law of liberty (2:11); of the faith of some of them being profitless (2:16); that they were vain and empty (2:20); of their bitter envying and strife (3:14); of them being earthly, sensual and devilish (3:15); how they lust, and kill, and fight (4:2); calling them adulterers and adulteresses (4:4); labeling them sinners and double minded (4:8); that their boastings are evil (4:16); telling them to weep and howl for the miseries which were ahead for some of them (5:1); and how their riches have been obtained by fraud perpetrated upon their own laborers (5:4). This is not at all the kind of language we would expect from brother James.
We should also take note that the epistle vividly reflects the preaching of John the Baptist (compare JAMES 1:22, 27 with MATTHEW 3:8; JAMES 2:15-16 with LUKE 3:11; JAMES 2:19-20 with MATTHEW 3:9; JAMES 5:1-6 with MATTHEW 3:10-12). There is compelling evidence that the apostle James was likely a follower and perhaps even a disciple of the Baptist (ACTS 1:22), but there is no such hint in scripture that brother James ever was.
It was Francis Bassett who noted the reference to the prophet Elias in JAMES 5:17 with the apostle's own invoking of that same prophet when he offered to call fire down from heaven on the unbelieving Samaritans (LUKE 9:54). Of course Yeshua rebuked him and his brother for the threat, and it should then not surprise us that apostle James might allude to this temperament by saying that Elias was a man subject to like passions, as we are.
These are all points of contact which the epistle has with the apostle but which at the same time are visibly lacking with the brother of the Lord. With no evidence which would require us to delete the apostle's name from the epistle, it seems irresponsible if not somewhat reckless to do so.
The first verse addressed the epistle "To the twelve tribes in the Dispersion" (RSV). These Diaspora were either the descendants of the Jews who had been carried off into captivity by the Assyrians in 722 B.C. and then by the Babylonians in 586 B.C., or else simply Palestinian Jews who had left crowded Judea in search of better opportunities elsewhere. Some of these Diaspora had lately returned to Judea as residents while others returned from time to time only to observe the various feasts in Jerusalem. They were also called Grecians (Hellenists, RSV) probably because their Church services in the Synagogue were in Greek and not Hebrew or Aramaic.
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Howbeit, on the Day of Pentecost, some of these Hellenists evidently converted to the new faith, repenting and being baptized in the name of Yeshua the Messiah. Of course those who were there only for the feast, afterwards returned to their homeland and with natural enthusiasm began to spread the news throughout their communities of what had recently transpired in Jerusalem. Howbeit, the other Hellenists who were still dwelling in Jerusalem formed fellowships and as ACTS tells us, "they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart" (ACTS 2:46).
But what are we to suppose ever became of the converted Hellenists who had returned to their native countries? It would be most natural for us to conclude that it was to these new believers of the Diaspora (who had not long before been converted at Jerusalem on the Day of Pentecost) to whom the epistle JAMES was addressed. No one can say for sure, but that certainly appears to be the most natural and likely scenario.
The primary argument against this theory is that it is not thought that at this early stage in the Church's growth, that there could have been that many believers in the Diaspora to warrant a letter from an apostle. Some therefore contend that the epistle must have been addressed to all the Jews of the Diaspora, irrespective of whether they were believer or non-believer. The problem with that theory is that it is highly speculative that an un-believing Jew would have recognized the authority of a disciple of a crucified Messiah, especially when we take into account how disparaged this new sect often was.
In considering how widespread this new gospel might have been throughout the Diaspora, we might remember that Paul routinely found believing Jews during his travels (ACTS 9:10; 18:2). Indeed, in the city of Rome there was quite a thriving Church, even though there is no evidence that any apostle had ever missionized there. The message of the gospel could have been far flung over the entire Mediterranean world after that initial outpouring on the Day of Pentecost.
These Hellenistic believers which resided outside of Palestine, may have been converts from Peter's first sermon on the Day of Pentecost, or else they could have come out of the persecution which arose after Stephen was murdered (ACTS 8:1). But as no mention is made in JAMES about any kind of State sponsored persecution, we must reckon that the epistle was very possibly written even before Stephen's death around 35 A.D. At any rate, these are very sound reasons for accepting the real possibility that the epistle was written early on, easily during the lifetime of the apostle James who died around 44 A.D.
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As the epistle echoes many of Yeshua's teachings (which were only later recorded in the Gospels), one might wonder when did brother James ever hear them and take them to heart. Brother James was not a follower of Yeshua and even rejected Him as the Messiah (JOHN 7:5). In fact it was not until sometime after Yeshua's resurrection, when the Lord reportedly appeared to him personally (1 CORINTHIANS 15:7), that brother James finally came around. Yet the apostle James sat for years with rapt attention to the Master's teaching and parables. As such, we would expect that the gospel message would have been burned into apostle James' heart and mind, but not necessarily so with Yeshua's brother.
Below is a selection of passages from JAMES which closely coincide with various teaching of Yeshua's, as recorded in the Gospels.
It is most natural for us to expect that the apostle James would have recalled these teachings and included them in any epistle he might have written. Yet it is doubtful that brother James ever heard them; or if he happened to have heard them, it's doubtful that he would have taken them to heart and then so readily recalled them years later. This is further accumulative evidence and ought to be conclusive confirmation that the apostle and not the brother could have written this epistle.
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Let us now consider some of the particulars of the epistle itself.
When non-Jewish believers read this epistle today, many wrongly assume that JAMES has little that would apply to them because it was addressed To the twelve tribes in the Dispersion, which were all Jews. Most Christians today are not of Jewish heritage, and too often turn away from this fascinating epistle simply because of this first sentence. But we should consider that if this epistle was written early, perhaps within the first few years after Yeshua's resurrection, then for the most part the only believers to which James could have written to, were those of Jewish descent. There were no non-Jewish believers in the Church at this time. Gentiles trickled into the faith years later.
Thus, the only ones to whom the apostle could have written to were the twelve tribes, but that in no way suggests that Christians in general cannot reap a harvest of wisdom from its pages. The epistle has volumes to teach all Christians about the kingdom of GOD, which He hath promised to them that love Him (JAMES 2:5).
The very first thing which the apostle feels that it is necessary for him to expound upon with his readers is that of their temptations, their trials. We can only speculate as to what these trials were, but being able to approximate when the epistle was written, gives us needed insight into what the temptations might have entailed. The writer never mentioned persecutions from the Judean State or religion, nor from the Roman authority. Rather, he spoke only of persecutions from the wealthy Jews upon their poorer brethren (2:6-7).
We are perhaps on the right scent when we consider that the temptations with which these early believers were wrestling, was the temptation to abandon the faith and return to their plow, to leaving the way of the gospel and picking up again the way of the world. That was the immediate theme into which the apostle dove and continued within throughout the entire epistle, only resurfacing briefly to touch upon other related subjects.
He encouraged them to first go to GOD for wisdom concerning this temptation, warning them not to be double minded (1:5-8). In other words, they were not to first chose one way, the way of faith, but then turn around and pursue another way, the way of the world. As Yeshua had taught, you cannot serve GOD and mammon (MATTHEW 6:24). They were not to be as a wave of the sea, first driven by the wind in one direction, but then hitting the shoreline, turning back on itself in another direction (1:6).
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James went on to encourage them that him who was of low degree should rejoice because he will be exalted, but the rich should grieve because he is destined to pass away as a wilting flower (1:9-11). He reminded them of the fleeting and temporary nature of this earthly life. Later in the fourth chapter he returned to this subject by exclaiming, "....what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away" (JAMES 4:14). This present life and one's physical death are not all that vitally important in themselves. What really mattered was eternal life and eternal death; those were the two choices the apostle was presenting them with. This earthly life is only important in how it affects and prepares us for resurrection life.
Back in the first chapter the apostle then countered what must have been a growing assumption among them, that their temptations were from GOD. Rather, he wrote, their temptations were not from GOD but from their own sinful desire for gain (1:13-15). As such, "These Lusts are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God" (Vine's Complete Expository Dictionary). No doubt, some of their lusts were for some kind of financial security to protect them from the shifting sands of the times in which they lived. For others it may have been in furthering their own personal agenda.
Instead of being driven by their own lusts, James directed them to seek that good and perfect gift which came from above, from the Father of lights (1:17). And what are we to suppose that good and perfect gift to be? The apostle revealed that their first and foremost desire should be for GOD's word. It was GOD's word of truth by which they were first begotten. It is thereby this same word of truth which had been sown within them, which was able then to save their souls (1:18-21).
The believer was not called forth as a child of GOD to simply accomplish his bucket list, and then die and go to heaven. He was begotten by the very words of GOD so as to be fruit upon GOD's eternal tree of life. But fruit needs nourishment and care and time to grow and mature. One is only righteous fruit (3:18) when he has learned to endure temptation, when he has disciplined himself to be "swift to hear, slow to speak, slow to wrath" (1:19).
The convert then must continue in this word. If he only casually looks into it and subsequently goes about his daily routine, then he will forget and neglect it (1:22-25). It will never take root and produce that necessary fruit which Yeshua had so beautifully and importantly expounded upon in His parable of the sower and his seed (LUKE 8:5-15).
James had assured them that the trying of their faith could and should produce in them patience, (hupomone, steadfastness). And further, that developing this patience would make them perfect and complete, lacking nothing (1:3-4). Of what does this pertain; to what was the apostle referring; to what purpose were they to be perfect and complete? He tells us a few verses on.
In the very first opening salvo of this epistle, James revealed to them what was to be required if they were to obtain this crown of life. A Crown indicates a reward for some effort. Thus, for their successful endurance they were promised a reward, which was obviously going to be their Resurrection, the crown of life.
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There was going to be a trial, and during that trial each individual was going to be tested and examined. This testing would tell whether or not he had acquired that which would be necessary in the new heavens and the new earth. If he was found in possession of these attributes, such as patience, then Resurrection was his, and this crown of life would be awarded to him at the bema of Christ (2 CORINTHIANS 5:10).
When those who were found worthy were then resurrected and entered into the kingdom of GOD, then they no doubt were going to be sent on various missions for the Lord. How well one performed and accomplished those missions would be determined by how prepared he had become for the task at hand (1 THESSALONIANS 2:12). That preparation and training occurs in this life, in the here and now (HEBREWS 12:11 RSV). That is why it is so important that we learn patience now, that we become steadfast and faithful in this life. Life is for learning, and epistles like JAMES teach us what is required, and then how we are to obtain it.
The apostle noted their need for wisdom and how to obtain that which would obviously be required for their successful triumph over their temptation. Later on in the third chapter (14-18) he clarified for them the difference between this wisdom of GOD which is from above, and earthly wisdom. It is the wisdom from above which the believer required if he was to be successfully trained in the things of GOD and instructed in how to obtain righteousness (2 TIMOTHY 3:16).
If we are to become perfect and fully equipped for our duties in that heavenly kingdom, then we must learn to get a handle on our fleshly cravings. We must learn to control our thoughts and our actions, our words and our desires. This is precisely why GOD made us and the world around us as HE did; to be a sort of classroom, so as to teach us what we need so as to mature and develop into disciples, disciplined ones.
The hearers in Yeshua's audience, as well as the readers of the apostle's letter, were repeatedly cautioned against thinking more highly of the rich dignitary than they did of the poor laborer. These individuals who gathered together in the name of Yeshua, the risen Lord and promised Messiah, were instructed not to defame this holy name by conducting their fellowships in such a way as would disgrace all which He had stood for and proclaimed (2:1).
The nature of Christian fellowship was to "visit the fatherless and widows in their affliction" (1:27), not to carnally elevate those who by some accident had obtained earthly wealth. The officers of these fellowships were too often in the habit of recognizing the well-to-do members of their congregations with choice and prominent seats, but then commonly directed the poor, these same widows and orphans, to sit on the floor somewhere near where the officers could keep a watchful eye on them (2:2-3).
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James strongly warned those in charge not to show more respect to him decked out in designer clothes, than they showed to the one clothed in more modest apparel. Favoring one person above another solely because of their wealth, beauty or power is a grievous sin, plain and simple (2:9).
Throughout this epistle the apostle stressed the importance of channeling their energies so as to obtain righteous fruit (3:18), not wasting their lives away on trivial pursuits such as wealth and power and prestige. As Yeshua had taught, lay up for yourselves treasures in heaven, not on earth (MATTHEW 6:19-20).
The apostle reminded them that the royal law which Yeshua had commanded them to obey, was to love their neighbors as themselves (2:8). This law they were violently trampling under foot when they favoured the rich above the poor. Worse than that; they were "blaspheming that worthy name by which they were called" (2:7).
Some of these individuals were perhaps among those who had called for the death and crucifixion of Yeshua some years before (5:6). Though they could proudly boast of keeping the Mosaic Law, they had forgotten their far worse sin of cheering for Yeshua's destruction (2:11). Even though they had repented and come to the faith, they were even then drifting back into error and sin by neglecting the needful members of their fellowships (2:15-16).
The apostle cautioned them that when judgment came, that there would be no mercy. Though GOD is a GOD of mercy, it was not to be so for some of them, because they were showing no mercy to their fellow believers (2:13). If they closed their fists to a brother in need, then GOD could be expected to have HIS fist closed to them in their hour of need.
James went on and explained to them that their faith was to be made perfect by good works (2:22), which when boiled down to its least common denominator, is to simply be obedient to GOD. Faith cannot exist without works. We cannot only hear the implanted word, we must act upon it. True faith is not simply wishing a brother or sister to be warmed and filled, but rather to give them those needful things (2:16). Thus, faith apart from good works, obedient works, is dead. This was the law by which his readers were to be judged (2:12).
Faith (without works) being dead, was an entirely different theme than what Paul wrote years later, about an individual not being justified by the works of the law but rather by faith alone (GALATIANS 2:16). With Paul the error he was confronting was Gentile believers thinking that they needed to follow the Mosaic Law in order to be saved. Here, James is confronting Jewish believers who thought that they were already saved just because they were Jews who happened to believe in one GOD (JAMES 2:19). They thought that they inherently had faith, but James showed them that without good works there was no evidence that they did.
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Faith without works is dead (2:18). The apostle's example of this principle was Abraham offering his son Isaac upon the altar of wood (2:21). But wasn't James at the same time alluding to GOD's only begotten Son offering Himself upon the altar of the cross? Wasn't he telling them that the author and finisher of faith forsook all earthly wealth and gave Himself for the sins of His neighbor? Abraham's offering in some ways typified that of Yeshua.
Then the apostle recalled for them the faith of another individual, Rahab of Jericho. Many of his readers had evidently miss-thought that they had faith simply because they were Jews, children of their father Abraham. Yet here in Rahab was one who was not only outside the religion of the fathers, but was possibly even a harlot to boot. Yet scripture testified, and James recalled, that she demonstrated her true faith by her works (2:25).
And what were these works? When her city was near being destroyed by the hand of Almighty GOD, she first hid and sheltered, then sent these spies out another way (JOSHUA 2). And now, as another Day of Judgment approached Jerusalem, the city of the Jews, faith would also send them which had heeded the message, out another way. These new believers needn't fear that they would perish within its gates, for GOD had prepared a way of escape. Faith would protect them; but not wealth or power, not prestige nor political influence. Faith alone would deliver them.
James then continued into the third chapter with his instruction concerning the necessity for observing this royal law, loving thy neighbor as thyself. The apostle begins by cautioning many of them against desiring to become master teachers, which was so prevalent in the old Jewish religion (3:1-2). A teacher's words were going to be more intensely scrutinized than a layman's. The reason being is that words have the power to inflame an audience or congregation. Indeed, they can set on fire the whole wheel of nature (JAMES 3:6). It would appear that some in the Diaspora were routinely being inflamed by radicalized preachers. Instead, the reader should always weigh the words which were both heard and spoken. He should be quick to hear, but slow to speak and even slower to wrath.
James further noted that while a teacher was professing to be blessing GOD, he at the same time might loath, detest or denounce his fellow men, who were made in the likeness of GOD. James asked if this was even possible? How can a fountain send forth water which is both sweet and bitter? Can a fig tree bear olives or a vine figs? Not hardly (3:9-12). Thus, if one is cursing his fellow man then he is not likely to be speaking and teaching for GOD.
Rather, a true teacher from GOD demonstrates his godly wisdom with meekness. Pointed zeal and desire for gain (3:14) is not from GOD but is a carnal impetus. Rather, a genuine teacher will be schooling his pupils concerning that which is first pure, then peaceable. His words will be gentle and open to reason. This teacher will be full of mercy and good fruits. From him there will be no special favors, nor shall he act or speak with insincerity (3:17).
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These are some of those fruit which a believer is expected to produce in this life as a result of him practicing righteousness. This is the righteous fruit which we will require in that heavenly kingdom, in the new heavens and the new earth, wherein dwelleth righteousness (2 PETER 3:13). These are all lessons which James must have learned from his risen Lord.
As we have seen, one's relationship with his fellow believer is the repeated theme of James' epistle. The wars which he wrote of in the fourth chapter were not fightings between nations, but are the lusts and envies and judgings of one individual upon another. They were about the rich against the poor, the unfaithful against the faithful, the arrogant against the humble. But GOD resists the proud and self serving, the apostle warned (JAMES 4:6).
Instead, James commanded his readers that they needed to draw nigh to GOD; to cleanse their hands and purify their hearts. He instructed them to let their laughter be turned to mourning and their joy to heaviness. Why? Because this is what helps one learn to be righteous. We often gather a great deal more from our failings and mistakes then we ever can from our triumphs and victories.
The heavy and burdened heart is usually closer to GOD then the merry and careless one. As such, an individual can usually gain more insight at a funeral about inner peace and the fulfillment of life's purpose than he will ever gather at a wedding or other celebration. And is this not the testimony of scripture? As the wise preacher observed,
What is your life? the apostle asked (JAMES 4:14). It is nothing more than a vapour that appears for a short time, a few years, but then is gone forever. Forever unless we are resurrected. Only then will we see light again. This was what James was endeavoring to get his readers to understand and comprehend. This is what his message was all about. Cleanse your hands and live righteously. Develop within yourselves that righteous fruit. Practice works of love and obedience. Let steadfastness have its competed task, that when you arrive in the heavenly kingdom, that you may then be perfect and complete, lacking nothing.
When reading this epistle we must always be mindful of the fact that these are the things which the apostle had learned from his resurrected Master. These are the truths which Yeshua had taught the Twelve concerning what lie ahead beyond the grave. The King of kings had instructed them about what was truly important during this earthly existence.
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It is curious that the apostle wrote here concerning some of his reader's intentions to go into this city and get gain (4:13). Not such a city as the KJV has it, but this city, as the ASV has it. They were boasting of their arrangements to travel to Jerusalem and get gain. Howbeit, the apostle knew that the city's Day of Judgment and destruction was quickly approaching. Many of these wealthy businessmen were no doubt destined to be trapped within its towering walls on that dreadful day.
Don't live for this petty life, he wrote in the fifth chapter. All of the efforts to pursue and attempt to preserve riches is such a sad waste of one's existence. Those riches are destined to become rotten and moth eaten. Indeed, one's riches will be a witness against him, when at his judgment he will be asked to give a reckoning for his life (JAMES 5:3).
James warned them that they were heaping treasure together for the last days. They were amassing fortunes and gathering precious things for what? Nothing accompanies us beyond the grave but our mind. It is only our wisdom, our patience, our love and our character which survives the grave; only the white robes of the fruit of the spirit will clothe our naked bodies there. These are the true riches. These are where our hearts should be focusing.
Yeshua learned this great truth for Himself and then endeavored to get His followers to grasp it. Here, His apostle James labored to pass it along to his readers, before that fast approaching day of judgment arrived.
Those prosperous individuals who by fraud and dishonesty were shortchanging their workers were to find little sympathy in His kingdom and before His judgment seat.
Many struggle with these passages, wondering how Christians could have behaved to one another in this way. But we must remember that these were not Christians in the true sense of the word. The full concept of Christianity did not completely develop till some years later. These readers of James' letter were Hellenistic Jews, still faithfully attending the synagogue and performing all of the particulars of the Mosaic Law. Of course some took to heart the teachings of Yeshua and His apostles, but just as many were only along for the ride.
We can presume that these individuals joined this new movement, this new and novel sect which was founded upon the principles of the prophet from Nazareth, but their hearts were evidently never committed to it. They were much like those which John the Baptist railed against years earlier.
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Many of these in John's audience were simply going through the motions. They never really got it. They never really forsook all for the kingdom of GOD. They never really laid open their hearts to GOD in true repentance. They saw no real need in as much as they believed that just being members of the Jewish persuasion guaranteed them salvation. Just because a person is baptized or is on the member roster of our Church, that means little to GOD. HE looks for their fruit, fruits worthy of repentance.
Evidently some of these same hypocrites had also crowded around Yeshua when He taught.
They miss-thought that simply because they were followers of His ministry that they would then be welcomed into His heavenly kingdom. He said No! The door has been bolted. You cannot enter. Why? they pleaded. Because you are workers of iniquity, He answered. You have not proved your worth.
But GOD has long patience. HE is willing to wait for HIS harvest. HE is letting HIS fruit ripen till it is fully matured. Then HE will gather into HIS grainery the righteous harvest. But the chaff, the vines and branches which produced no fruit, HE will destroy from among HIS people (MATTHEW 3:12).
This all pertains to the weeping and gnashing of teeth of which Yeshua more than once warned His followers and antagonists of. Some were to weep when they finally realized how they had sadly wasted away their entire lives. Others would gnash with their teeth in biting rage at what they perceived to be an unjust sentence, which banished them from the kingdom of light into outer darkness (MATTHEW 25:30).
And this coming day, this Parousia wherein all would be accomplished which Yeshua had foretold, the apostle thrice warned them of in as many verses.
That is the apostle's whole theme throughout this epistle, "Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door". Indeed, James recognized that the time remaining for them to be short, even within the very lives of some of his readers. Thus, this was no time to spare them with politeness. They needed to be shocked out of their comfort zone. They needed to get right with GOD now, immediately if not sooner. "Look and see!" The judge was even then standing at the door ready to enter in and execute their just deserts.
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Consider the prophets, he pleaded (5:10). Consider how even though they often had terrible adversity in their lives, that when they endured and came out the other end, many of them discovered that all had been well worth the struggle. Consider the patience of Job (5:11), how that after his adversity he received twice as much as he had before his loss.
It is curious that after Job's final outcome is itemized, that as promised he did receive twice as many livestock as he had before his loss; but scripture stated that he had only the same number of sons and daughters as he had before (JOB 42:12-13). No doubt this is because in the resurrection he was to be reunited with his former sons and daughters and at that time he would then have double the number.
James also encouraged his readers to remember that Yeshua faithfully endured His suffering and crucifixion, and as a reward His end was resurrection and ascension to the right hand of GOD almighty (5:11). The end of the Lord here probably does not look back on Job's experience, but rather it looks at Yeshua's end, His resurrection and ascension.
The apostle reminded his readers that the LORD is very pitiful and has tender mercy; but for who? Surely not for those cruel and unrepentant sinners of which he had just been lambasting. Rather it was for those who had turned to the LORD, who had repented of their sins and cleansed their hands and hearts. As such, for these who have turned from the error of their ways, a soul has been saved from death, eternal death at their resurrection (5:20).
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For the most part, there were three James' spoken of in the Christian writings. Two were members of the original twelve apostles, and the third James was the Lord's brother. Of the two apostles, one was the brother of John, and these two were the sons of their father Zebedee. These two brothers along with Simon Peter were the premier apostles, often selected by Yeshua (Jesus) for some special purpose. The other apostle James was the son of an Alphaeus and is rarely referred to.
I have found only one Commentary (Francis Bassett's Catholic Epistle of James) and not even a single Bible Dictionary which speaks of John's brother James as being responsible for writing the epistle JAMES. They usually conclude that the epistle must have been written by the Lord's brother James, who ended up being the leader of the Jerusalem Church. The Lord's brother is considered by many Commentators to also have become an apostle, so to differentiate between these two James', we will call the Lord's brother brother James and the apostle John's brother as apostle James.
The primary reasons given by Commentators that the apostle James is not considered as being the writer of the epistle are as follows;
- 1) Church tradition says so.
- 2) The epistle was believed to have been written after the apostle had been killed.
- 3) The epistle didn't say that it was written by an apostle.
- 4) The writer spoke with commanding authority.
- 5) The language is not what we would have expected from the apostle James.
Let us therefore go through each of these objections to the apostle's authorship, and see for ourselves how well they bare up under closer scrutiny.
- 1) Church tradition says so.
Church tradition eventually came to advocate that brother James was the actual writer of this epistle. It was this same brother of Yeshua who assumed the role as leader of the Jerusalem Church somewhere around the time that the apostle James was killed by Herod in 44 A.D. Thus, it was supposed that along with the Bishoprick of the Jerusalem Church, that he also wrote JAMES. Scholars and theologians alike have been swept up in this conjecture, stripping the apostle James of his only possible witness to Yeshua's resurrection experience.
Howbeit, once we come to the realization that Christ returned and gathered together His Church into heaven during the first century (see Whatever Happened to Timothy?), then all of the Church writings originating after that event must be looked at with skepticism and suspicion. If all of the disciples were gathered together into heaven around 70 A.D., then there was probably few if any left on earth who could have known who had written what. Thus, the second and third century fathers must be measured by scripture and not scripture by them. We must be diligent and on our guard not to let erroneous sources, such as Church Traditions, interpret scripture for us.
An important point which causes us to question whether or not brother James could have written this epistle, is the fact that it was not accepted into the Canon of scripture until the Council of Carthage in 397 A.D. Brother James was said to have been a highly respected leader of the Church and later writers even referred to him as James the Just. Several stories are recalled from the Church fathers which portray brother James as having a sterling reputation, being of righteous character. Thus, if brother James was indeed so highly respected, then surely anything which he would have written would also have been highly regarded. Thus, if he was known to have been the writer of this epistle, then why was it not accepted into the canon for three centuries?
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The obvious conclusion which we are left to draw, is that no one in the second and third centuries really knew which James wrote it. If the first century Church was indeed gathered into heaven around 70 A.D., then whoever was left behind probably couldn't say for sure which James was its author. We can hypothesize that it might have been many years later when someone first suggested that it must have been written by brother James. And who could say otherwise? Nobody knew.
As such, Commentators through the centuries have pretty much come to accept the testimony of Church tradition, and therefore credit brother James with the authorship. Howbeit, we shall discover that the cumulative Biblical evidence clearly points away from him and instead to another.
- 2) The epistle was believed to have been written after the apostle James had been killed.
A few scholars believe that JAMES was written between 40 and 50 A.D., but the vast majority of them speculate that it was written in the sixties. Still others push the date into the second or third centuries. Howbeit, there is not one conclusive reason for determining that it could not have been written before the apostle James' death in 44 A.D. In fact, we shall see that there are numerous reasons for surmising that it most likely was written before his death. It should be acknowledged that no one knows or can say for sure exactly when any ancient document was written; the best we can do is look for parameters within which it might fit.
We should note that the epistle said nothing at all about the destruction of the Jewish nation and their temple's total obliteration in 70 A.D. This strange and eerie silence suggests to us that it must have been written before that catastrophic event. In the epistle, the writer spoke on more than one occasion of wealthy Jews persecuting their poorer brethren, which would not have been likely following this war with Rome. After that conflict most all of the affluent Jews throughout the world were either killed or stripped of their wealth, so it is doubtful that they could still have been harassing their poorer brethren, at least to the degree that would warrant rebuke in an epistle.
Another important detail for us to keep in mind in determining when the epistle might have been written, is that the believers were still meeting in Jewish synagogues (JAMES 2:2 ASV). The believers had not yet separated themselves off from the Jewish religion. And nothing at all is even hinted at that there were any doctrinal issues concerning uncircumcised Gentiles being accepted into their fellowships. That indicates that it was most likely written before many non-Jews were coming to the faith.
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Around 48 A.D. a Church council had to be called together to specifically deal with this Gentile issue (ACTS 15). The absolute silence in JAMES concerning any word of this controversy, which eventually threatened to fracture the entire Church, naturally suggests for us a date sometime before that council was called.
What the epistle does absorb itself with though, is the conduct of its Jewish readers amongst themselves. James was very concerned with how some of the wealthy members had been taking advantage of their poorer brethren; and also how some of the Church officers had been showing undue respect unto the richer members. These more affluent individuals were not only being given special privileges over the poorer members (2:1-3), but these rich ones were also oppressing and defrauding (5:4) their brethren. We must consider what kind of environment could have existed within the Church fellowship where these travesties would have become so prevalent as to require the apostle to intervene?
During His earthly ministry, Yeshua had plainly and repeatedly taught that the believers should lay up for themselves treasure in heaven, not on the earth (MATTHEW 6:19-20). They were commanded to seek first the kingdom of GOD, not physical pleasures and treasures (MATTHEW 6:33). He bluntly told them that it would be harder for a camel (rope) to pass through the eye of needle than for a rich man to enter into the kingdom of heaven (MATTHEW 19:24). He also spoke of the foolish man who planned to build greater barns to store his newfound wealth, even though his soul was to be required of him that night (LUKE 12:18-20). As such, and expecting His soon return and judgment upon the ungodly, many newcomers to the faith routinely surrendered their wealth, sold their possessions and gave the proceeds to the apostles (ACTS 2:44-45; 4:32).
Early on in the book of ACTS we are introduced to Barnabas, who sold his land and brought the proceeds and laid it at the apostles' feet (ACTS 4:37). This had evidently become a common trend among the believers in that primitive Church. Then immediately following the recognition of Barnabas' good deed, we are introduced to Ananias and his wife Sapphira, who also sold some land but secretly kept back part of the price, making it only appear that they too had given it all away. As such we are led to conclude that there were at this early stage in the Church's growth, both sincere as well as dishonest and devious members in their fellowships.
We can well imagine the state of affairs which must have existed. Anticipating Christ's immediate return, many of the genuine converts to the new faith gave away their wealth. But some nominal believers retained and exchanged heavenly treasures for trivial earthly riches. Many of these false brethren no doubt conspired to acquire the land and wealth of their newly converted neighbors. And after a few years when some of these converts were in need of some of the basic necessities of life, they found themselves under the thumb of the richer members of the assembly, who were evidently taking undue advantage of the situation (JAMES 2:15-16).
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Further corroboration of this unsavory condition is told us in ACTS 6 where the Hellenists (foreign born Jewish believers) were murmuring against the Hebrews (native born Jewish believers) concerning the distribution of the daily rations. This was evidently the distasteful situation in Jerusalem in the early days of the ministry, and it seems to have been spilling over into the Diaspora, where Jews resided outside of the nation of Israel.
And this is exactly the context of James' letter. This is the precise situation he was endeavoring to confront and alleviate. These were the very trials and tribulations which the Church was suffering under. Of course this in itself is not conclusive proof that JAMES was written at this early time, but it does continue to offer us cumulative evidence that a primitive date is not only possible but is becoming increasingly likely.
- 3) The epistle doesn't say that it was written by an apostle.
It is astounding that a number of Commentators casually dismiss the apostle as the writer for no better reason than the fact that he doesn't call himself an apostle in the opening verses. Rather, the writer calls himself "a servant of God and of the Lord Jesus Christ". Commentators sense that if he had actually have been one of the Twelve, then surely he would of claimed this authority for himself. One wonders how they can then turn around and claim that brother James, whom they also believe was an apostle, could have then written it?
According to ACTS, in the early days of the Church the Twelve never claimed for themselves the title of apostles but instead they always referred to themselves simply as servants.
- ACTS 4:29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word.
Even when Peter quoted the prophet Joel in his sermon on the day of Pentecost, he and his fellow apostles were all likened unto servants (ACTS 2:18). Ironically, it was not until brother James authorized a letter to be sent to Churches outside of Jerusalem that the title apostles was ever used in the Book of ACTS by the leaders as pertaining to themselves (ACTS 15:23).
It only stands to reason then that brother James was the individual who would have been more likely to assume the title of an apostle in a letter which he might have written, and that the apostle James would have been more likely to assume the title of servant in a letter which he would have written. Thus, here is more mounting evidence that it was indeed the apostle who wrote JAMES and not the Lord's brother.
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Of course Peter referred to himself as an apostle in his epistles, but that should not require us to think an epistle could not have been written by an apostle just because the writer didn't describe himself as such. Especially so when we note that John never referred to himself as an apostle, nor did Matthew, nor did even Paul in every one of his epistles.
- 4) The writer spoke with commanding authority.
It has been suggested that brother James is the only individual who could have written this epistle because the language contains such a powerful reprimand. Many imagine that only the brother of Yeshua could have gotten away with such a strong rebuke. It is as if these Commentators have completely forgotten about the authority which one of Yeshua's own twelve apostles would have commanded. And even beyond that, the apostle James was more than simply an apostle of the risen Lord, he was one of the chosen three special apostles. He was one of the preeminent leaders of this growing movement.
That which had occurred over the course of ten or so years through these early chapters of ACTS, we can read in less than an hour. It goes without saying that volumes could have been written of all that we don't know which certainly must have transpired during that time. We possess only the tip of the iceberg; a few short pages from perhaps a collection of lost manuscripts; a few brief experiences in the lives of only a couple of the players of the early Church.
We should expect that James along with Peter and John were all very active in those early days. Just because we have no record of it does not make it any less the case. After all, there must have been some substantial reason that the apostle James was the first killed by the authorities, which we are told pleased the Jews (ACTS 12:3). No doubt his voice was one of the loudest in condemning those guilty of the crucifixion of the Lord. Even so, no record of his movements have been preserved for us.
- 5) The language of the epistle is not what we would expect from the apostle James.
It has further been suggested that because this epistle was written in such good Greek, that it must have been written much later when Greek speaking Gentiles were more established in the Church. Howbeit, Greek speaking Jews were prevalent in the Church from the very first day. On the Day of Pentecost, those devout Jews who were dwelling at Jerusalem out of every nation under heaven (ACTS 2:5), were not there just as pilgrims to the feast. Many if them were dwelling there, not just visiting.
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These were no doubt foreign born Greek speaking Jews who had moved back to Jerusalem from the far reaches of the Roman Empire. We see further traces of them in chapter six where "the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution" (ACTS 6:1 RSV). The numbers of these Greek speaking Jews had become so numerous in Jerusalem as to even require their own synagogues (ACTS 6:9).
But was the apostle James, or for that matter was brother James, who were both from Palestine, were they able to speak and write fluently in Greek? The apostle's family were evidently prosperous fishermen who employed servants in their fishing business (MARK 1:20). We can surmise then that the apostle James no doubt participated in regular trade and commerce with Greek speaking foreigners around the multi-ethnic sea of Galilee, requiring him to speak both his native Aramaic but also the Greek of the Gentiles.
On the other hand, brother James was a carpenter's son from the tiny obscure village of Nazareth, who could have easily gone his whole life without speaking a word of Greek. As such, we should expect that it would have been the apostle who would have been more likely to have had a command of the Greek language, rather than brother James. It should also be noted that on more than one occasion within the epistle there were allusions made to the sea and sailing, which as a fisherman the apostle would have been well familiar with, but not necessarily the brother and son of a carpenter.
Some Commentators have tried to show that the epistle's wording is suspiciously similar to the letter which brother James wrote after the Church council of ACTS 15, and therefore was probably written by him, they conclude. But as we have no other writings of the apostle James, who can tell which words he would have chosen in an epistle. Besides, both Paul and John used some of these same unusual words from the council letter in their own epistles. Therefore, giving brother James credit for writing this entire epistle based solely on the similarity of a few words and phrases between it and a short note from ACTS 15 seems to be pretty weak evidence.
When reading JAMES, we can't fail to notice that the very tone of the epistle sounds like the roar of a fiery Baptist minister. It is not the guarded language of reconciliation and appeasement which we might expect from brother James. Rather, it is more like the rapacious and searing warnings of the apostle himself, the son of thunder as Yeshua called him (MARK 3:17).
During the fast approaching catastrophe which was soon to be coming upon Jerusalem, brother James seems to have delicately held together the differing factions of the first century Church in a sort of loose coalition (ACTS 21:18-25); howbeit, the writer of this epistle pulls no punches in blasting his readers with a scorching and blistering reproof.
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He writes of their self deceit (1:22, 26), of their personal religion being vain (1:26); of them being transgressors of the law of liberty (2:11); of the faith of some of them being profitless (2:16); that they were vain and empty (2:20); of their bitter envying and strife (3:14); of them being earthly, sensual and devilish (3:15); how they lust, and kill, and fight (4:2); calling them adulterers and adulteresses (4:4); labeling them sinners and double minded (4:8); that their boastings are evil (4:16); telling them to weep and howl for the miseries which were ahead for some of them (5:1); and how their riches have been obtained by fraud perpetrated upon their own laborers (5:4). This is not at all the kind of language we would expect from brother James.
We should also take note that the epistle vividly reflects the preaching of John the Baptist (compare JAMES 1:22, 27 with MATTHEW 3:8; JAMES 2:15-16 with LUKE 3:11; JAMES 2:19-20 with MATTHEW 3:9; JAMES 5:1-6 with MATTHEW 3:10-12). There is compelling evidence that the apostle James was likely a follower and perhaps even a disciple of the Baptist (ACTS 1:22), but there is no such hint in scripture that brother James ever was.
It was Francis Bassett who noted the reference to the prophet Elias in JAMES 5:17 with the apostle's own invoking of that same prophet when he offered to call fire down from heaven on the unbelieving Samaritans (LUKE 9:54). Of course Yeshua rebuked him and his brother for the threat, and it should then not surprise us that apostle James might allude to this temperament by saying that Elias was a man subject to like passions, as we are.
These are all points of contact which the epistle has with the apostle but which at the same time are visibly lacking with the brother of the Lord. With no evidence which would require us to delete the apostle's name from the epistle, it seems irresponsible if not somewhat reckless to do so.
- to whom was the epistle written?
The first verse addressed the epistle "To the twelve tribes in the Dispersion" (RSV). These Diaspora were either the descendants of the Jews who had been carried off into captivity by the Assyrians in 722 B.C. and then by the Babylonians in 586 B.C., or else simply Palestinian Jews who had left crowded Judea in search of better opportunities elsewhere. Some of these Diaspora had lately returned to Judea as residents while others returned from time to time only to observe the various feasts in Jerusalem. They were also called Grecians (Hellenists, RSV) probably because their Church services in the Synagogue were in Greek and not Hebrew or Aramaic.
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Howbeit, on the Day of Pentecost, some of these Hellenists evidently converted to the new faith, repenting and being baptized in the name of Yeshua the Messiah. Of course those who were there only for the feast, afterwards returned to their homeland and with natural enthusiasm began to spread the news throughout their communities of what had recently transpired in Jerusalem. Howbeit, the other Hellenists who were still dwelling in Jerusalem formed fellowships and as ACTS tells us, "they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart" (ACTS 2:46).
But what are we to suppose ever became of the converted Hellenists who had returned to their native countries? It would be most natural for us to conclude that it was to these new believers of the Diaspora (who had not long before been converted at Jerusalem on the Day of Pentecost) to whom the epistle JAMES was addressed. No one can say for sure, but that certainly appears to be the most natural and likely scenario.
The primary argument against this theory is that it is not thought that at this early stage in the Church's growth, that there could have been that many believers in the Diaspora to warrant a letter from an apostle. Some therefore contend that the epistle must have been addressed to all the Jews of the Diaspora, irrespective of whether they were believer or non-believer. The problem with that theory is that it is highly speculative that an un-believing Jew would have recognized the authority of a disciple of a crucified Messiah, especially when we take into account how disparaged this new sect often was.
In considering how widespread this new gospel might have been throughout the Diaspora, we might remember that Paul routinely found believing Jews during his travels (ACTS 9:10; 18:2). Indeed, in the city of Rome there was quite a thriving Church, even though there is no evidence that any apostle had ever missionized there. The message of the gospel could have been far flung over the entire Mediterranean world after that initial outpouring on the Day of Pentecost.
These Hellenistic believers which resided outside of Palestine, may have been converts from Peter's first sermon on the Day of Pentecost, or else they could have come out of the persecution which arose after Stephen was murdered (ACTS 8:1). But as no mention is made in JAMES about any kind of State sponsored persecution, we must reckon that the epistle was very possibly written even before Stephen's death around 35 A.D. At any rate, these are very sound reasons for accepting the real possibility that the epistle was written early on, easily during the lifetime of the apostle James who died around 44 A.D.
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As the epistle echoes many of Yeshua's teachings (which were only later recorded in the Gospels), one might wonder when did brother James ever hear them and take them to heart. Brother James was not a follower of Yeshua and even rejected Him as the Messiah (JOHN 7:5). In fact it was not until sometime after Yeshua's resurrection, when the Lord reportedly appeared to him personally (1 CORINTHIANS 15:7), that brother James finally came around. Yet the apostle James sat for years with rapt attention to the Master's teaching and parables. As such, we would expect that the gospel message would have been burned into apostle James' heart and mind, but not necessarily so with Yeshua's brother.
Below is a selection of passages from JAMES which closely coincide with various teaching of Yeshua's, as recorded in the Gospels.
- 1:2 My brethren, count it all joy when ye fall into divers temptations;
- MATTHEW5:10-12 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
- 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
- MATTHEW 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
- 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
- MATTHEW 7:7-8 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
- 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
- MATTHEW 7:9-11 Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
- 1:22 But be ye doers of the word, and not hearers only, deceiving your own selves.
- MATTHEW 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
- 2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
- MATTHEW 23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues.
- 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
- LUKE 6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
- 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
- MATTHEW 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven....
- 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.
- MATTHEW 23:10 Neither be ye called masters: for one is your Master, even Christ.
- 3:12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
- MATTHEW 7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
- 3:18 And the fruit of righteousness is sown in peace of them that make peace.
- MATTHEW 5:9 Blessed are the peacemakers: for they shall be called the children of God.
- 4:4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
- MATTHEW 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
- 4:12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
- MATTHEW 7:1 Judge not, that ye be not judged.
- MATTHEW 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
- 4:13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
- LUKE 12:16-19 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
- 5:1-3 Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. 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.
- MATTHEW 6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
- 5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
- MATTHEW 7:1 Judge not, that ye be not judged.
- 5:10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
- MATTHEW 5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
- 5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
- MATTHEW 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
It is most natural for us to expect that the apostle James would have recalled these teachings and included them in any epistle he might have written. Yet it is doubtful that brother James ever heard them; or if he happened to have heard them, it's doubtful that he would have taken them to heart and then so readily recalled them years later. This is further accumulative evidence and ought to be conclusive confirmation that the apostle and not the brother could have written this epistle.
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Let us now consider some of the particulars of the epistle itself.
- JAMES 1:1 RSV James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greeting.
When non-Jewish believers read this epistle today, many wrongly assume that JAMES has little that would apply to them because it was addressed To the twelve tribes in the Dispersion, which were all Jews. Most Christians today are not of Jewish heritage, and too often turn away from this fascinating epistle simply because of this first sentence. But we should consider that if this epistle was written early, perhaps within the first few years after Yeshua's resurrection, then for the most part the only believers to which James could have written to, were those of Jewish descent. There were no non-Jewish believers in the Church at this time. Gentiles trickled into the faith years later.
Thus, the only ones to whom the apostle could have written to were the twelve tribes, but that in no way suggests that Christians in general cannot reap a harvest of wisdom from its pages. The epistle has volumes to teach all Christians about the kingdom of GOD, which He hath promised to them that love Him (JAMES 2:5).
- JAMES 1:2-4 My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
The very first thing which the apostle feels that it is necessary for him to expound upon with his readers is that of their temptations, their trials. We can only speculate as to what these trials were, but being able to approximate when the epistle was written, gives us needed insight into what the temptations might have entailed. The writer never mentioned persecutions from the Judean State or religion, nor from the Roman authority. Rather, he spoke only of persecutions from the wealthy Jews upon their poorer brethren (2:6-7).
We are perhaps on the right scent when we consider that the temptations with which these early believers were wrestling, was the temptation to abandon the faith and return to their plow, to leaving the way of the gospel and picking up again the way of the world. That was the immediate theme into which the apostle dove and continued within throughout the entire epistle, only resurfacing briefly to touch upon other related subjects.
He encouraged them to first go to GOD for wisdom concerning this temptation, warning them not to be double minded (1:5-8). In other words, they were not to first chose one way, the way of faith, but then turn around and pursue another way, the way of the world. As Yeshua had taught, you cannot serve GOD and mammon (MATTHEW 6:24). They were not to be as a wave of the sea, first driven by the wind in one direction, but then hitting the shoreline, turning back on itself in another direction (1:6).
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James went on to encourage them that him who was of low degree should rejoice because he will be exalted, but the rich should grieve because he is destined to pass away as a wilting flower (1:9-11). He reminded them of the fleeting and temporary nature of this earthly life. Later in the fourth chapter he returned to this subject by exclaiming, "....what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away" (JAMES 4:14). This present life and one's physical death are not all that vitally important in themselves. What really mattered was eternal life and eternal death; those were the two choices the apostle was presenting them with. This earthly life is only important in how it affects and prepares us for resurrection life.
Back in the first chapter the apostle then countered what must have been a growing assumption among them, that their temptations were from GOD. Rather, he wrote, their temptations were not from GOD but from their own sinful desire for gain (1:13-15). As such, "These Lusts are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God" (Vine's Complete Expository Dictionary). No doubt, some of their lusts were for some kind of financial security to protect them from the shifting sands of the times in which they lived. For others it may have been in furthering their own personal agenda.
Instead of being driven by their own lusts, James directed them to seek that good and perfect gift which came from above, from the Father of lights (1:17). And what are we to suppose that good and perfect gift to be? The apostle revealed that their first and foremost desire should be for GOD's word. It was GOD's word of truth by which they were first begotten. It is thereby this same word of truth which had been sown within them, which was able then to save their souls (1:18-21).
The believer was not called forth as a child of GOD to simply accomplish his bucket list, and then die and go to heaven. He was begotten by the very words of GOD so as to be fruit upon GOD's eternal tree of life. But fruit needs nourishment and care and time to grow and mature. One is only righteous fruit (3:18) when he has learned to endure temptation, when he has disciplined himself to be "swift to hear, slow to speak, slow to wrath" (1:19).
The convert then must continue in this word. If he only casually looks into it and subsequently goes about his daily routine, then he will forget and neglect it (1:22-25). It will never take root and produce that necessary fruit which Yeshua had so beautifully and importantly expounded upon in His parable of the sower and his seed (LUKE 8:5-15).
James had assured them that the trying of their faith could and should produce in them patience, (hupomone, steadfastness). And further, that developing this patience would make them perfect and complete, lacking nothing (1:3-4). Of what does this pertain; to what was the apostle referring; to what purpose were they to be perfect and complete? He tells us a few verses on.
- JAMES 1:12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
In the very first opening salvo of this epistle, James revealed to them what was to be required if they were to obtain this crown of life. A Crown indicates a reward for some effort. Thus, for their successful endurance they were promised a reward, which was obviously going to be their Resurrection, the crown of life.
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There was going to be a trial, and during that trial each individual was going to be tested and examined. This testing would tell whether or not he had acquired that which would be necessary in the new heavens and the new earth. If he was found in possession of these attributes, such as patience, then Resurrection was his, and this crown of life would be awarded to him at the bema of Christ (2 CORINTHIANS 5:10).
When those who were found worthy were then resurrected and entered into the kingdom of GOD, then they no doubt were going to be sent on various missions for the Lord. How well one performed and accomplished those missions would be determined by how prepared he had become for the task at hand (1 THESSALONIANS 2:12). That preparation and training occurs in this life, in the here and now (HEBREWS 12:11 RSV). That is why it is so important that we learn patience now, that we become steadfast and faithful in this life. Life is for learning, and epistles like JAMES teach us what is required, and then how we are to obtain it.
The apostle noted their need for wisdom and how to obtain that which would obviously be required for their successful triumph over their temptation. Later on in the third chapter (14-18) he clarified for them the difference between this wisdom of GOD which is from above, and earthly wisdom. It is the wisdom from above which the believer required if he was to be successfully trained in the things of GOD and instructed in how to obtain righteousness (2 TIMOTHY 3:16).
If we are to become perfect and fully equipped for our duties in that heavenly kingdom, then we must learn to get a handle on our fleshly cravings. We must learn to control our thoughts and our actions, our words and our desires. This is precisely why GOD made us and the world around us as HE did; to be a sort of classroom, so as to teach us what we need so as to mature and develop into disciples, disciplined ones.
The hearers in Yeshua's audience, as well as the readers of the apostle's letter, were repeatedly cautioned against thinking more highly of the rich dignitary than they did of the poor laborer. These individuals who gathered together in the name of Yeshua, the risen Lord and promised Messiah, were instructed not to defame this holy name by conducting their fellowships in such a way as would disgrace all which He had stood for and proclaimed (2:1).
The nature of Christian fellowship was to "visit the fatherless and widows in their affliction" (1:27), not to carnally elevate those who by some accident had obtained earthly wealth. The officers of these fellowships were too often in the habit of recognizing the well-to-do members of their congregations with choice and prominent seats, but then commonly directed the poor, these same widows and orphans, to sit on the floor somewhere near where the officers could keep a watchful eye on them (2:2-3).
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James strongly warned those in charge not to show more respect to him decked out in designer clothes, than they showed to the one clothed in more modest apparel. Favoring one person above another solely because of their wealth, beauty or power is a grievous sin, plain and simple (2:9).
- JAMES 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
Throughout this epistle the apostle stressed the importance of channeling their energies so as to obtain righteous fruit (3:18), not wasting their lives away on trivial pursuits such as wealth and power and prestige. As Yeshua had taught, lay up for yourselves treasures in heaven, not on earth (MATTHEW 6:19-20).
The apostle reminded them that the royal law which Yeshua had commanded them to obey, was to love their neighbors as themselves (2:8). This law they were violently trampling under foot when they favoured the rich above the poor. Worse than that; they were "blaspheming that worthy name by which they were called" (2:7).
Some of these individuals were perhaps among those who had called for the death and crucifixion of Yeshua some years before (5:6). Though they could proudly boast of keeping the Mosaic Law, they had forgotten their far worse sin of cheering for Yeshua's destruction (2:11). Even though they had repented and come to the faith, they were even then drifting back into error and sin by neglecting the needful members of their fellowships (2:15-16).
The apostle cautioned them that when judgment came, that there would be no mercy. Though GOD is a GOD of mercy, it was not to be so for some of them, because they were showing no mercy to their fellow believers (2:13). If they closed their fists to a brother in need, then GOD could be expected to have HIS fist closed to them in their hour of need.
James went on and explained to them that their faith was to be made perfect by good works (2:22), which when boiled down to its least common denominator, is to simply be obedient to GOD. Faith cannot exist without works. We cannot only hear the implanted word, we must act upon it. True faith is not simply wishing a brother or sister to be warmed and filled, but rather to give them those needful things (2:16). Thus, faith apart from good works, obedient works, is dead. This was the law by which his readers were to be judged (2:12).
Faith (without works) being dead, was an entirely different theme than what Paul wrote years later, about an individual not being justified by the works of the law but rather by faith alone (GALATIANS 2:16). With Paul the error he was confronting was Gentile believers thinking that they needed to follow the Mosaic Law in order to be saved. Here, James is confronting Jewish believers who thought that they were already saved just because they were Jews who happened to believe in one GOD (JAMES 2:19). They thought that they inherently had faith, but James showed them that without good works there was no evidence that they did.
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Faith without works is dead (2:18). The apostle's example of this principle was Abraham offering his son Isaac upon the altar of wood (2:21). But wasn't James at the same time alluding to GOD's only begotten Son offering Himself upon the altar of the cross? Wasn't he telling them that the author and finisher of faith forsook all earthly wealth and gave Himself for the sins of His neighbor? Abraham's offering in some ways typified that of Yeshua.
Then the apostle recalled for them the faith of another individual, Rahab of Jericho. Many of his readers had evidently miss-thought that they had faith simply because they were Jews, children of their father Abraham. Yet here in Rahab was one who was not only outside the religion of the fathers, but was possibly even a harlot to boot. Yet scripture testified, and James recalled, that she demonstrated her true faith by her works (2:25).
And what were these works? When her city was near being destroyed by the hand of Almighty GOD, she first hid and sheltered, then sent these spies out another way (JOSHUA 2). And now, as another Day of Judgment approached Jerusalem, the city of the Jews, faith would also send them which had heeded the message, out another way. These new believers needn't fear that they would perish within its gates, for GOD had prepared a way of escape. Faith would protect them; but not wealth or power, not prestige nor political influence. Faith alone would deliver them.
James then continued into the third chapter with his instruction concerning the necessity for observing this royal law, loving thy neighbor as thyself. The apostle begins by cautioning many of them against desiring to become master teachers, which was so prevalent in the old Jewish religion (3:1-2). A teacher's words were going to be more intensely scrutinized than a layman's. The reason being is that words have the power to inflame an audience or congregation. Indeed, they can set on fire the whole wheel of nature (JAMES 3:6). It would appear that some in the Diaspora were routinely being inflamed by radicalized preachers. Instead, the reader should always weigh the words which were both heard and spoken. He should be quick to hear, but slow to speak and even slower to wrath.
James further noted that while a teacher was professing to be blessing GOD, he at the same time might loath, detest or denounce his fellow men, who were made in the likeness of GOD. James asked if this was even possible? How can a fountain send forth water which is both sweet and bitter? Can a fig tree bear olives or a vine figs? Not hardly (3:9-12). Thus, if one is cursing his fellow man then he is not likely to be speaking and teaching for GOD.
Rather, a true teacher from GOD demonstrates his godly wisdom with meekness. Pointed zeal and desire for gain (3:14) is not from GOD but is a carnal impetus. Rather, a genuine teacher will be schooling his pupils concerning that which is first pure, then peaceable. His words will be gentle and open to reason. This teacher will be full of mercy and good fruits. From him there will be no special favors, nor shall he act or speak with insincerity (3:17).
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These are some of those fruit which a believer is expected to produce in this life as a result of him practicing righteousness. This is the righteous fruit which we will require in that heavenly kingdom, in the new heavens and the new earth, wherein dwelleth righteousness (2 PETER 3:13). These are all lessons which James must have learned from his risen Lord.
As we have seen, one's relationship with his fellow believer is the repeated theme of James' epistle. The wars which he wrote of in the fourth chapter were not fightings between nations, but are the lusts and envies and judgings of one individual upon another. They were about the rich against the poor, the unfaithful against the faithful, the arrogant against the humble. But GOD resists the proud and self serving, the apostle warned (JAMES 4:6).
Instead, James commanded his readers that they needed to draw nigh to GOD; to cleanse their hands and purify their hearts. He instructed them to let their laughter be turned to mourning and their joy to heaviness. Why? Because this is what helps one learn to be righteous. We often gather a great deal more from our failings and mistakes then we ever can from our triumphs and victories.
The heavy and burdened heart is usually closer to GOD then the merry and careless one. As such, an individual can usually gain more insight at a funeral about inner peace and the fulfillment of life's purpose than he will ever gather at a wedding or other celebration. And is this not the testimony of scripture? As the wise preacher observed,
- ECCLESIASTES 7:2-4 It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
What is your life? the apostle asked (JAMES 4:14). It is nothing more than a vapour that appears for a short time, a few years, but then is gone forever. Forever unless we are resurrected. Only then will we see light again. This was what James was endeavoring to get his readers to understand and comprehend. This is what his message was all about. Cleanse your hands and live righteously. Develop within yourselves that righteous fruit. Practice works of love and obedience. Let steadfastness have its competed task, that when you arrive in the heavenly kingdom, that you may then be perfect and complete, lacking nothing.
When reading this epistle we must always be mindful of the fact that these are the things which the apostle had learned from his resurrected Master. These are the truths which Yeshua had taught the Twelve concerning what lie ahead beyond the grave. The King of kings had instructed them about what was truly important during this earthly existence.
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It is curious that the apostle wrote here concerning some of his reader's intentions to go into this city and get gain (4:13). Not such a city as the KJV has it, but this city, as the ASV has it. They were boasting of their arrangements to travel to Jerusalem and get gain. Howbeit, the apostle knew that the city's Day of Judgment and destruction was quickly approaching. Many of these wealthy businessmen were no doubt destined to be trapped within its towering walls on that dreadful day.
Don't live for this petty life, he wrote in the fifth chapter. All of the efforts to pursue and attempt to preserve riches is such a sad waste of one's existence. Those riches are destined to become rotten and moth eaten. Indeed, one's riches will be a witness against him, when at his judgment he will be asked to give a reckoning for his life (JAMES 5:3).
James warned them that they were heaping treasure together for the last days. They were amassing fortunes and gathering precious things for what? Nothing accompanies us beyond the grave but our mind. It is only our wisdom, our patience, our love and our character which survives the grave; only the white robes of the fruit of the spirit will clothe our naked bodies there. These are the true riches. These are where our hearts should be focusing.
Yeshua learned this great truth for Himself and then endeavored to get His followers to grasp it. Here, His apostle James labored to pass it along to his readers, before that fast approaching day of judgment arrived.
- RSV JAMES 5:4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts.
Those prosperous individuals who by fraud and dishonesty were shortchanging their workers were to find little sympathy in His kingdom and before His judgment seat.
Many struggle with these passages, wondering how Christians could have behaved to one another in this way. But we must remember that these were not Christians in the true sense of the word. The full concept of Christianity did not completely develop till some years later. These readers of James' letter were Hellenistic Jews, still faithfully attending the synagogue and performing all of the particulars of the Mosaic Law. Of course some took to heart the teachings of Yeshua and His apostles, but just as many were only along for the ride.
We can presume that these individuals joined this new movement, this new and novel sect which was founded upon the principles of the prophet from Nazareth, but their hearts were evidently never committed to it. They were much like those which John the Baptist railed against years earlier.
- LUKE 3:7-8 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
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Many of these in John's audience were simply going through the motions. They never really got it. They never really forsook all for the kingdom of GOD. They never really laid open their hearts to GOD in true repentance. They saw no real need in as much as they believed that just being members of the Jewish persuasion guaranteed them salvation. Just because a person is baptized or is on the member roster of our Church, that means little to GOD. HE looks for their fruit, fruits worthy of repentance.
Evidently some of these same hypocrites had also crowded around Yeshua when He taught.
- LUKE 13:24-27 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
They miss-thought that simply because they were followers of His ministry that they would then be welcomed into His heavenly kingdom. He said No! The door has been bolted. You cannot enter. Why? they pleaded. Because you are workers of iniquity, He answered. You have not proved your worth.
But GOD has long patience. HE is willing to wait for HIS harvest. HE is letting HIS fruit ripen till it is fully matured. Then HE will gather into HIS grainery the righteous harvest. But the chaff, the vines and branches which produced no fruit, HE will destroy from among HIS people (MATTHEW 3:12).
This all pertains to the weeping and gnashing of teeth of which Yeshua more than once warned His followers and antagonists of. Some were to weep when they finally realized how they had sadly wasted away their entire lives. Others would gnash with their teeth in biting rage at what they perceived to be an unjust sentence, which banished them from the kingdom of light into outer darkness (MATTHEW 25:30).
And this coming day, this Parousia wherein all would be accomplished which Yeshua had foretold, the apostle thrice warned them of in as many verses.
- JAMES 5:7-9 Be patient therefore, brethren, unto the coming [parousia] of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming [parousia] of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
That is the apostle's whole theme throughout this epistle, "Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door". Indeed, James recognized that the time remaining for them to be short, even within the very lives of some of his readers. Thus, this was no time to spare them with politeness. They needed to be shocked out of their comfort zone. They needed to get right with GOD now, immediately if not sooner. "Look and see!" The judge was even then standing at the door ready to enter in and execute their just deserts.
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Consider the prophets, he pleaded (5:10). Consider how even though they often had terrible adversity in their lives, that when they endured and came out the other end, many of them discovered that all had been well worth the struggle. Consider the patience of Job (5:11), how that after his adversity he received twice as much as he had before his loss.
It is curious that after Job's final outcome is itemized, that as promised he did receive twice as many livestock as he had before his loss; but scripture stated that he had only the same number of sons and daughters as he had before (JOB 42:12-13). No doubt this is because in the resurrection he was to be reunited with his former sons and daughters and at that time he would then have double the number.
James also encouraged his readers to remember that Yeshua faithfully endured His suffering and crucifixion, and as a reward His end was resurrection and ascension to the right hand of GOD almighty (5:11). The end of the Lord here probably does not look back on Job's experience, but rather it looks at Yeshua's end, His resurrection and ascension.
The apostle reminded his readers that the LORD is very pitiful and has tender mercy; but for who? Surely not for those cruel and unrepentant sinners of which he had just been lambasting. Rather it was for those who had turned to the LORD, who had repented of their sins and cleansed their hands and hearts. As such, for these who have turned from the error of their ways, a soul has been saved from death, eternal death at their resurrection (5:20).
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