James 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. Our business to identify writer, trace life and character, consider special aim in Epistle, and note its main characteristics. (See especially Plumptre.) I. IDENTIFY WRITER. Four men of this name come before us in New Testament: (1) James son of Zebedee; (2) James son of Alphaeus; (3) James the Less, son of a certain Mary, the wife of Clopas; and (4) James "the Lord's brother." So far as writer's description of himself goes, he might have been any one of the four. Therefore evidence must be sought elsewhere. As to James the son of Zebedee, never seriously maintained till lately, and on grounds by no means conclusive. Never been attempted to ascribe it to James the son of Alphaeus, except on the supposition that he was the same as James the son of Clopas, and identical likewise with him who was called "the brother of the Lord." But neither of these identifications can be established. And therefore the ancient and general opinion, with which internal evidence agrees, remains as the most probable hypothesis, that the Epistle was written by "the Lord's brother." In what sense this appellation given? See Lightfoot ('Galatians'), Plumptre, Smith's 'Bible Dictionary,' Neander, and critical notes. Whether or not an actual son of Mary, in all probability a son in some sense, and therefore one of the household of Nazareth. II. LIFE AND CHARACTER. For early life, left to conjecture. One of the elder brothers, perhaps, in the Nazareth home, watching the unfolding of that young life. Trained devoutly by parents. Passing at father's death into world, leaving the mother to be maintained by her Son Jesus, whom men thenceforward called "the carpenter." So till the preaching of the Baptist, when the brothers became baptized unto John's baptism, and Jesus, no longer the carpenter, unfolded his mission as the Son of man. And now follows the offence. The reading at Nazareth, and avowal that the promises of the prophets were fulfilled in him. "They were filled with wrath, and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong" (Luke 4.). The brethren tremble for him, but are not prepared to believe in his mission (Mark 6:4). The mission proceeds. Disciples gather, but plots thicken. Pharisees and Herodians combine to bring him to his death. Still he teaches and works. And his brethren and mother, anxious to save him, and thinking him beside himself, come to Capernaum seeking him, and bring upon them the rebuke of Matthew 12:48-50. But still his heart yearns towards them (Matthew 13:54). But still they disbelieve. And even to the last (John 7:5). Then the betrayal, the trial, the death. Their worst fears were realized; their misguided Brother had brought this doom upon himself. Ah, as yet their eyes were sealed! But soon would the unveiling come, and the giving of sight to the blind. The Crucified rose, and appeared to his disciples, and - " to James" (1 Corinthians 15:7). And now the true belief, the sincere discipleship, the steadfast witnessing and work, the martyr's death. For this an outline of the subsequent history of James. But more fully. During the waiting in the upper room "these all continued in prayer... with his brethren" (Acts 1:14). They took part in the election of Matthias; they, with the rest, received the Holy Ghost. Natural prominence now among disciples. Paul, three years after his conversion, coming to Jerusalem, was received by Peter, and by "James the Lord's brother" (Galatians 1:18, 19). Then the death of James the son of Zebedee (Acts 12.), and probable election of namesake to the vacant place. And (Acts 12:17) on Peter's departure, probably left in charge of the Church at Jerusalem. And out of this new position probably originated the Epistle with which we have to do. Then the council (Acts 15.), James acting as president, and speaking with the authority of a recognized head. Gives Paul and Barnabas the right hand of fellowship, and publicly sanctions their work among the Gentiles. And he, at Paul's last visit, recommends the presentation of himself in the temple, which led, unfortunately, to such ill results (Acts 21.). Here the New Testament record ends. Tradition tells us of his martyr's death. (See account by Hegesippus, quoted by Plumptre from Eusebius.) Such, then, the life. And the character? It stands out from the life, strongly marked. Belief in Christ slow to form, but, once formed, formed forever. Attachment to the old religion in its outward expression, at least in part, as a national institution. Spotless integrity; James the Just. True charity of heart. Faithful unto death. With all this, as indicated by text, humility; "a servant of God and of the Lord Jesus Christ," sinking his relationship according to the flesh. III. AIM OF EPISTLE. Have considered its probable origin: his elevation to virtual apostleship, and superintendency of Churches of Judaea. An encyclical. Addressed primarily to Churches of Judaea themselves. References to persecution. And of these alone a personal knowledge. But the feasts brought to Jerusalem those of the dispersion, as in Acts it., with some of whom he would come into contact. From Parthia, Persia, and Media, the descendants of the ten tribes; from Mesopotamia, children of the Babylonian captivity; from Egypt and Ethiopia; and from every province of the Roman empire. His heart was drawn towards them. Fellow worshippers. In some sense holders of the truth. But greed, respect of persons, and bitter wrangling, as among his own countrymen. Their monotheism was the substitute for holiness: "The Name of God blasphemed among the Gentiles through them" (Romans 2:24). With this in view, his letter should be to them also, summoning them at least to live up to their ideal. But especially to Christian Jews. Their belief in Jesus Christ as much a mere dogma, in many cases, as monotheism of their brethren. And the fruits of faith must be set forth to them as necessary to the validity and life of the faith itself. So, then, to the Jews of the dispersion, to Christian Jews, and especially to Christian Jews of Judaea, his words were addressed. And the aim throughout was to bring the practice of religion up to its ideal, to urge the necessity of a true life as the outcome of a true faith. IV. CHARACTERISTICS. Little mention of distinctive doctrines of Christianity; remember aim, as above. Let the scattered Jews but be true, and they would then be likely to recognize him who was the Truth. Yet there is distinct and uncompromising mention of Christ as the Lord and Savior. Insistence upon necessity of works. Imagined antagonism between this and the teaching of Paul. But see sequel. One other noticeable feature - prominence given to wisdom. The Christian life is not divided; it is one. But the same life takes on diverse forms. So, as Plumptre remarks, while faith is the special characteristic of Paul, hope of Peter, and love of John, wisdom was the special characteristic of James: "The wisdom that is from above - first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy." And so, in conclusion, let us thank God that he has spoken his own truth to us, not only in human voices, but in diverse tones, that each one may hearken to the tone which most quickly touches a responsive chord in his own heart. And, entering upon the study of this book, let us remember that "every Scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work" (2 Timothy 3:16, 17). - T.F.L. Parallel Verses KJV: James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. |
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