Meet James

I remember several years ago I went to a Christian conference in Spokane Washington.  There was some confusion at the conference because one of the speakers was not permitted to enter the assembly hall where a large group of churchmen were to meet. 

Though he had every right to attend and had made preliminary arrangements, the speaker was not allowed to enter because the attendant at the entry gate did not know of him. For thirty minutes or so the speaker waited patiently rather than reveal his identity, claim his rights or get belligerent.

In the Bible, James introduces himself in similar fashion.  Though he was the half brother of Jesus and therefore could lay claim to his family position using it as leverage for authority, he doesn't do so.  Instead, he simply calls himself a slave of the Lord Jesus.

I love the book of James!  I hope you'll read along with me over the next few days!

Part 1 (James 1: 1a)

Whenever I receive a letter.. I always look at the bottom of it to find out who its from...even before reading it....  Do you do that? 

The ancient custom followed by writers of the New Testament was for the writer to identify himself and to include the name of those he was addressing at the very beginning of the letter.  The human author of the book of James follows the same practice.  He calls himself "James, a servant of God and of the Lord Jesus Christ."

But "James" was a common name in Bible times.  Which James are we to understand to be the author of this epistle?  Scholars are divided over this question.  The traditional evangelical view, and the view which best fits the content of the book... and the rest of Scripture relating to the subject is that James, the younger half brother of Jesus, was the one who penned the book which bears his name.

If that is the case, and there is no valid reason to believe it's not, we have before us, in James, a personal example of one of the major truths which are stressed in the epistle--humility.  Without any fanfare, without any attempt to call attention to himself, James writes directing all the glory to the One he served.  That's a mark of true humility in my opinion.

It's difficult to be dogmatic about the exact time of James' conversation, but most likely it occurred after the death and resurrection of Christ but before the day of Pentecost (Acts 1:14).  The Apostle Paul makes special mention of the personal appearance of the resurrected Christ to James (1 Corinthians 15:7). 

Nothing more is said about his encounter except "he[Christ] was seen of James."  No doubt this was the time when James believed and accepted his half-brother as the long-awaited Messiah promised in the Old Testament.

The English word "servant" is not quite strong enough to convey the meaning intended by James.  He really called himself a bondslave of God and of the Lord Jesus Christ.  That means he was completely subservient to his Master.  He was bound in a Spiritual relationship to God the Father and God the Son. 

Thus, as a slave, he had no worries or work of his own.  His only duty was to obey his Master.  All of his needs now became the responsibility of the Master.

He who serves as a slave of God also serves the Lord Jesus Christ.  That's what James really says when he refers to both the Father and the Son as his Masters.  The members of the Trinity are co-equal in nature, and so to serve the one is to serve the other.

Also notice James gives the full title of Christ here.  "Lord" expresses ownership; "Jesus suggests His human nature; "Christ" sets forth His Messianic work.


Part 2 (James 1: 1b-4)

All the books of the New Testament have sections which are extremely practical, but the book of James is practical throughout.  James' concern is that believers live a life on earth commensurate with their position in Heaven. 

The emphasis in James is so strong on the matter of "doing", some interpreters have imagined the book contradicts other portions of Scripture particularly the writings of Paul which emphasize "believing". 

In my opinion, this is FAR from the truth.  The message of James provides a beautiful complement to Paul, not a contradiction.  Paul was concerned about a man's standing before God; James was occupied with a man's standing before other men. 

Many times Paul also laid stress upon the need to have a conduct conformable to one's creed.  The burden upon the heart of James was especially for believing Jews who were dispersed for various reasons into many parts of the world.  That's what he means by "the twelve tribes which are scattered abroad."  God knew abou tthe captivites of His people, and He knew also of their needs.  Thus, the Holy Spirit moved James to write to meet their needs. 

Dispersion is not always bad.  In fact, when God's people are scattered, they have more opportunity to spread the gospel.  But that's just the point: the people to whom James wrote were not fulfilling their responsibiliteis as believers. 

Evidently, they were content simply to accept, but not act; to believe, but not build; to trust, but not try.  James had to remind them genuine faith also works.  The faith of which James speaks is a loving, vibrant, expectant, and diligent faith.

The persecuted people who received this letter must have thought James was mad when he penned the words "My brethren, count it all joy when y fall into divers temptations" (James 1:2).  If we are not careful, we too will misunderstand what James really said. 

He did not say the trials themselves were pleasant.  Trouble isn't a joyful experience.  Instead, James teaches trials can become the occasion for joy.  Joy is what ensues from the trial after the victory has come and after God has disclosed His purposes in it. 

Times of testing will eventually issue in heights of joy--every conceivable joy.  It should bring the believer great joy to realize he has been counted worthy to share in the sufferings of Christ.

We may rejoice because these pressures and persecutions produce patience--a persevering and continuing endurance.  Persevering in the things of Christ, despite persecution, proves the genuineness of our faith, and the result of this endurance will be the transformation of temporary griefs into eternal gladness and joy.

The patience which testings produce will abide firm unto the end.  The perfect work is the actual accomplishing of the design of the testing.  Patience will work toward the development of a strong Christian character.  When patience has its perfect work, spiritual maturity results.

The purpose of God in the trial will be fully and completely realized.  The perfect work is the full effect and final result of our holding steady under pressure.  Of course, the final result awaits the coming of Christ for the church.

Meanwhile, James calls upon believers to work toward maturity.  A fully developed Christian character will be complete in all its parts.  Nothing will be missing.  The word "entire" suggests the prayer of Paul that the whole spirit, soul, and body might be sanctified (1 Thessalonians 5:23).

Positionally, we are already complete in Christ; but in the practical sense, we fall far short of this ideal.  James wants us to appreciate the need for practical growth in virtues so our Christian state will harmonize more and more nearly with our standing in the Lord.

Every believer should press toward the mark and be more fully conformed to the image of Christ day by day.  James joins the rest of the New Testament in this challenge to work out the inwrought salvation. 

It's well for us to remember even though we may not always know the reason for our trials, we can have peace in the midst of them because we know the Lord and are fully persuaded He is working out His secret purposes for us.  He never makes mistakes, and He allows only what is best for us!