Image: Jesus with His Brothers James and Jude
Nicholas S. M. Rizzo, 2024
This is an excerpt from a series on the books of James and Jude that I taught at my church a few years ago. Unless otherwise indicated, all scripture are New English Translation (NET, https://netbible.com/).
1 From James, a slave of God and the Lord Jesus Christ, to the 12 tribes dispersed abroad. Greetings! (James 1:1)
According to the Baker Exegetical Commentary on the New Testament: James, the earliest extant manuscript witnesses of James dates to mid to late 3rd Century. The Epistle of James[1] was probably written sometime between 45 and 50 A.D. This makes it potentially the first New Testament book written with Galatians being the other contender for this distinction. Some have questioned if an uneducated 1st Century Jew whose mother tongue was Aramaic could have written the sophisticated Greek reflected in James. Of course, such an objection is easily dismissed when we consider that James could have employed an amanuensis to help phrase his thoughts in Greek. (Such was common practice. In fact, Paul’s writings list several amanuenses; likewise, Peter probably utilized Silvanus in this capacity.) The Epistle of James is one of the General or Catholic (meaning universal) Epistles, which also include 1 and 2 Peter, 1, 2, and 3 John, and Jude. They are called general because they are not addressed to a specific church or person. They broadly address the experiences and struggles of the Christian life. General Epistles were some of the last to be included in the cannon of the New Testament.
The epistle begins with a salutation much like that of the Apostle Paul’s writings. Just as today, letters of the period had a certain form that they followed, for example, an opening salutation that identifies the author and audience. Paul, who was well-educated in both Jewish and Greco-Roman traditions, writes letters that show a masterful use of rhetoric of the period. James’ letter follows the opening formula of naming the author and audience. But beyond that, it departs from the letter structure. Instead, it has a stream of consciousness feel, as Roger Daniel, my friend and mentor, describes it. One idea sparks a comment about another idea and another and another, covering the same themes several times throughout the letter.
In discussing the Epistle of James, Chuck Swindoll points out that there are two great overarching themes of the Bible: the way to God, addressed mostly to the lost person; and the walk with God, addressed to the person who knows God – the believer. Several themes are apparent in James in addressing the issue of the believer’s walk with God. Bruce Metzger in The New Testament: Its Background, Growth, and Content, comments that “the main themes, most of which recur several times throughout the letter, are the following:” trials and temptations, the rich and the poor, faith and works, the tongue, patience and prayer, the true wisdom of life.[2] The epistle is sometimes called the Proverbs of the New Testament because of its similarity to the Jewish wisdom literature of the Old Testament. It also contains fifty imperatives or commands to the Christian believers and almost as many indicatives or statements of fact about God and the Christian life.[3]
As noted, the epistle begins with the standard greeting that identifies the audience as “the 12 tribes dispersed abroad.” Dispersed or scattered comes from the word diaspora (Greek) that would have been applied to a farmer scattering seeds, what today we would call broadcast planting where a handful seeds, such as with turnip greens, is scattered across a field. This is a pseudonym for Israel. The Jews had gone into exile to Babylon in the 5th Century B.C. When they were allowed to return by Cyrus the Great, not all Jews returned, thus creating the first of many Jewish expatriate communities. By the 1st Century A.D., Jews were dispersed across much of the Roman world. Of course, the focus of the epistle is on Jewish believer in Jewish. These may be who were converted on the Day of Pentecost and then returned to their homes across the Roman world. Many commentators believe that more specifically James may have in mind those Christians who left Jerusalem following the martyrdom of Stephen and the persecution that followed. Although we may assume that any Gentile converts are tacitly included in this general salutation, there is no hint of the controversary that would eventually arise over Gentile converts and the question if they should be required to follow the tenets of the Jewish Law, such as circumcision. (This also helps date the letter’s date of composition.) But undoubtedly the salutation reflects that the fledging Church is still Jewish-centric at the time the letter was written.
The author identifies himself as “James, a slave of God and the Lord Jesus Christ.” The Greek term translated “slave” is doulos. Another “good translation [for doulos] is ‘bondservant’… in that it often indicates one who sells himself into slavery to another.”[4] (We will discuss this further below.) The name James in English is the Hebrew Ya’aqor (Jacob). It was a common name in 1st Century Palestine. There are three James from the New Testament who are considered as the possible authors of the epistle: James the Apostle and brother of the Apostle John, two of the twelve disciples of Jesus; James the Less, also one of the twelve disciples; and James, the earthly brother of Jesus.
James, the brother of Jesus, is the most likely candidate, and one we will consider in more detail. Herod Agrippa “had James, the brother of John, executed with a sword” (probably beheaded) (Acts 12, NET). This took place about 44 A.D. With his execution so early in the history of the fledgling Church, it is not likely that the Apostle James is the author of the epistle. James the Less, the son of Alphaeus, is sometimes proposed as the author as well, but this James did not have near the stature in the early Church as did James, the brother of Jesus, so it is unlikely that he would have had the standing or status to send such an authoritative letter to the dispersed believers.
James, the brother of Jesus, was the biological half-brother of Jesus. Jesus was divinely conceived of the Holy Spirit through Mary when she was a young virgin (see Luke 1). Mary was also the mother of James, but Joseph was his father, making James a half-brother biologically to Jesus. Catholic and Orthodox commentators, on the other hand, who hold to the extrabiblical teaching that Mary remained perpetually virgin throughout her life, believe that James was instead a stepbrother by Joseph and a first wife, or even a cousin to Jesus. Is it possible that James and the other brothers and sisters[5] of Jesus were from by an earlier marriage? Sure, but it is more likely that they were younger siblings by Mary and Joseph. (I will add a handout on this later.)
Imagine what is must have been like to have Jesus as a big brother. Even at a young age, his wisdom was obvious as demonstrated by his reasoning with the teachers in Temple when he was only 12 (Luke 2:46-47). Returning home from the Temple with his parents, scripture tells us that he “was obedient to them” (Luke chapter 2:48, NET). Even children are tempted. I recall the first time I deliberately disobeyed my mother. I was six. I had a toy gun that shot a plastic projectile. It was an outside toy and that was the rule set down by my parents. But I fired it inside the house. Confronted by my mother, I then flat-footed lied, declaring that I had not done it. But this was not the case with Jesus, though as a child he was surely tempted to sin, to take his brother’s toys or pull his sister’s hair. Yet according to scripture, Jesus was “tempted in every way just as we are, yet without sin” (Hebrews 4:15, NET). Imagine living with a perfect sibling! Who did that? Well, we know it wasn’t Jesus. (This is funny for us, but probably frustrating for his brothers and sisters growing up.)
What is interesting to note is that during his ministry, Jesus’ family did not believe he was the Son of God. John MacArthur thinks that it was the animosity his siblings felt toward Jesus is why they rejected him. With all due respect, I do not doubt growing up they may have felt animosity, but I cannot see that as enough to reject him. It may have been because of their familiarity. It could even have been out of concern for him; after all, scripture indicates that they thought he had lost his mind. Mark 3:21 (NET) relates, “his family… went out to restrain him, for they said, ‘He is out of his mind.’”
The Chosen (directed by Dallas Jenkins) is an Internet/TV series adaption of the life of Jesus. I have watched most of it. It does take some artistic license, for which some have criticized it, but I think it is a good dramatic telling of the Gospel. That said, one of the most interesting scenes, at least for me, was when Jesus first openly declares himself as the Messiah as recorded in Luke 4:16-22. .
16 Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,
18 “The Spirit of the Lord is upon me,
because he has anointed me to proclaim good news to the poor.
He has sent me to proclaim release to the captives
and the regaining of sight to the blind,
to set free those who are oppressed,
19 to proclaim the year of the Lord’s favor.”
20 Then he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on him. 21 Then he began to tell them, “Today this scripture has been fulfilled even as you heard it being read.” 22 All were speaking well of him, and were amazed at the gracious words coming out of his mouth.
Jesus already had a large following. But this surely caught them off guard. It was one thing to believe he was a great rabbi or teacher; it was another to believe he was Messiah, Son of God. The Chosen does a great job showing the confusion among his followers and those in the town where he grew up. His family was the same way. How could their big brother be the Son of God?
But after his crucifixion and resurrection, we see Jesus’ family converted and playing an important part of the early Church. Jesus even makes a special appearance to James after the resurrection (1 Corinthians 15:7). What must that have been like? Did Jesus say, “See, I told you”? Probably not, instead consider what a loving thing this was for Jesus, the Son of God and also the older brother of James, to appear to James after the resurrection! But that is what Jesus does – loves and reaches out to reconcile those who reject him, even his younger brother. James goes on to become a pillar of the Church (Galatians 2:9). He was the leader at the Council in Jerusalem and conveys the decision concerning Gentile believers (Acts chapter 15). According to Church tradition, he was called Old Camel Knees because his knees were so calloused from kneeling in prayer. Eusebius, the Church historian writing in the early Fourth Century, records that James was thrown from the pinnacle of the Temple for his testimony of Jesus, and when he did not die from the fall, he was beaten to death for his testimony about Jesus.
With this in mind about James, let’s return to his greeting in the epistle. He is James the slave or bondservant. Most people love titles, even if the title does not mean anything. But James did not claim to be anything special. He does not begin with James the Pillar or James the Prayer. People also like to drop names because it makes us sound special by association, as if that person’s merits are ours by association. This can be done in Church as well. I could talk about my father being a pastor. Others in my class are descended from the founding members of our congregation, for example. The Jews did this disputing with Jesus in Matthew Chapter 3. Alistair Begg commenting on this says, “Jesus… acknowledges that they are the offspring of Abraham… he says [they have] a biological, a physical… descent, but [they did not] have any spiritual kinship…. [He] absolutely confront[ed] them when he says, “I know that Abram is your father in terms of your pedigree, but you know who your father is? Satan’s your father.’”[6] The point is that it is our personal spiritual relationship that is important.
Of all people, James could have laid claim to a pedigree. He was not only a descendant of Abraham and in the royal line of King David, he was also the brother of the Messiah! Ironically, I have heard some ministers condemn him for not appealing to this relationship to give more credence to this letter. But James recognized that it was not a physical relationship to Jesus that was important. It was his spiritual relationship that was important. Before we even get into the body of the letter, this is a model for us. It does not matter who your mother or father was, what they did for God, etc. We all must come to Jesus for ourselves, depending on no one else and nothing we have done. He may not appear to us in person as he did James. But his invitation to us to accept his forgiveness of our sins is the same.
[1] The name James comes from the Hebrew יַעֲקֹב (Yaʿăqōḇ). In Greek it is Ἰάκωβος (Iákōbos). The name is translated as Jacob in English translations of the Old Testament. However, it is rendered James in the New Testament. This dates back to the fist English translation of the Bible by John Wycliffe (ca. 1330-1384) who used Jacob for the Old Testament but opted for James for the New Testament. It is uncertain why he made this decision. So as you read James, think Jacob.
[2] Bruce M Metzger, The New Testament: Its Background, Growth, and Content, 3rd ed. (Abingdon Press, 2003).
[3] “God’s indicatives are always the basis for God’s imperatives. This is why we often find the word therefore in the New Testament. It’s because of who God is and what He has done for us in Christ that we should therefore respond in a certain way.” Sinclair B. Ferguson, “Gospel Indicatives and Imperatives,” Ligonier Ministries, October 3, 2023, https://www.ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/gospel-indicatives-and-imperatives.
[4] Hall Harris, ed., “New English Translation Bible,” NET Bible, July 2019, https://netbible.com/.
[5] Mark 6:3 and Matthew list the brothers of Jesus. Sisters are mentioned but not named. Mark list reads James, Joses, Judas [Jude] and Simon. Matthew lists them as James, Joseph, Simon and Judas [Jude]. With James named first in both lists, he is probably the oldest of the brothers.
[6] Alistair Begg, “Free Indeed! — Part One,” https://www.youtube.com/@truthforlife1, January 11, 2004, https://www.youtube.com/watch?v=vbavGK84UCE.
Glossary
Amanuensis – a scribe or secretary who would dictate what someone else said. Beyond taking direction dictation, the might also assist with diction, etc., especially if the original speaker was less fluent in the language.
Indicative – statement of fact. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV). (Compare with imperative.)
Imperative – a command. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself.” (Mark 12:31, KJV). (Compare with indicative.)
Bibliography
Inclusion in the bibliography is not an endorsement of the content of the referenced sources.
Barker, Kenneth L, ed. “James Introduction.” In Zondervan NASB Study Bible, 1803–4. Grand Rapids, Michigan, U.S.A.: Zondervan, 1999.
Begg, Alistair. “Free Indeed! — Part One.” Truthforlife.org. Truth for Life, January 11, 2004. https://www.youtube.com/watch?v=vbavGK84UCE.
Ferguson, Sinclair B. “Gospel Indicatives and Imperatives.” Ligonier Ministries, October 3, 2023. https://www.ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/gospel-indicatives-and-imperatives.
Harris, Hall, ed. “New English Translation Bible.” NET Bible, July 2019. https://netbible.com/.
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