Jam 1:1 | KingComments | STEP | The letter of James is a letter with its own particular character. Of course that goes for each letter in the Bible, but still this letter is indeed special, as you will discover. It takes a special place in the New Testament. You could compare the place of the letter of James among the other letters with the place that Jonah takes in the Old Testament among the other prophets. All Old Testament prophets have a message for the people of God, except Jonah. Jonah is an exception, for he is sent with a message from God to the Gentiles. Many letters in the New Testament, especially those of Paul, address the believers as members of the church and as united with Christ. James is an exception, for he addresses his letter “to the twelve tribes” of Israel “who are dispersed abroad” ( ). James writes his letter to the people of Israel as a whole. It is also remarkable that he, although he mainly addresses the Jewish Christians – he uses the word ‘brethren’ fifteen times –, also addresses the unbelieving Jews. James does not speak about heavenly blessings in his letter, which are the portion of the church and the individual believer. He writes about the practice of the life of faith. In his letter he addresses everyone who confesses to belong to God’s people and tells him what such a person is supposed to show in practice. What a person says has to become visible. The life from God is to be shown. That is also essential, for the works of faith are to other people the only proof that there is real faith present in the heart. Faith works through love ( ) as an expression of the new creation that the believer is in Christ ( ; ). In this letter you do not find much doctrine or teaching. Possibly this letter has already been written before Paul wrote his letters. Nevertheless, it must be said that for this letter to become a reality in your life, it is necessary that you know the teachings of Paul’s letters. It is not a letter that you simply put into practice overnight. It is about living out the new man, and about that new man Paul tells everything in his letters. If you have read his letters you will certainly recognize this. Although the ranking of the letters, as we have in the Bible, is not inspired, the letter of James therefore takes, right after the letters of Paul, a remarkably justified position. The recipients are the people of God that still belong to God’s earthly people. They are still not separated from them. The people as a whole have rejected the Lord, while these recipients yet confess that they believe in the Lord Jesus as the Lord of glory ( ). That means that through this letter God makes us familiar with a form of Christendom, which is a mixture: the Jewish Christendom. It is a letter that is written with a view to a transition phase of the old (Judaism) to the new (Christendom). The particular period of time in which we could best place this letter is the time of the church life of the first believers, as it is described in the book of Acts. In this transition time God tolerates that certain customs of the old people of Israel are still maintained in the newly established church. Soon there will come an end to that transition time, due to the destruction of Jerusalem that will take place in the year 70 by the Romans – the letter of James is dated between the years 45 and 62. James also points this out when he speaks about “the last days” ( ). In a certain sense you may therefore call this letter an ‘end time letter’. That is why this letter is also relevant to us. We also live in an end time and indeed the end time of Christendom. Also the end time in which we live will be closed with judgments. Another thing is that we are on the threshold of a new time that will come after the judgments. That new time covers a period of a thousand years, a period that is characterized by peace in heaven and on earth under the most blessed government of the Lord Jesus. In the order we have in the Bible this letter follows after the letter to the Hebrews. However, most apparently the letter to the Hebrews has been written later than the letter of James. In the letter to the Hebrews, also addressed to Jews, the call sounds to go out outside the camp ( ). That call sounds also with a view to the coming destruction of Jerusalem. We do not find such a call in this letter. The people of Israel are still addressed. James addresses those who are dispersed, namely the Israelites who are dispersed everywhere among the nations. He still sees the whole people, like Elijah ( ; cf. ) and Paul ( ) did, until God executed judgment. James has a leading position in the church at Jerusalem. You may say that he is the leader of this church. The church at Jerusalem consists of Jews who came to faith in the Lord Jesus, but who, in the exercise of their religion, are not distinguished from their unbelieving compatriots. Among them James, together with Peter and John, is considered to be a pillar ( ). When Paul comes to Jerusalem after his third missionary journey, he goes to James with whom all elders of Jerusalem gather together. In the conversation that follows Paul is told that already ten thousands of Jews have come to faith, who all are zealous for the law ( ). Under the leadership of James they submit a proposal to Paul through which he could show that he is also a Jew who is faithful to the law. Paul’s agreement with this proposal means the end of his public service. Here you see how great the influence of James is. That great influence is also seen during the apostle meeting where James gives the decisive response that the Gentiles should not be troubled to keep the law ( ). . Although James is in fact the leader of the church in Jerusalem, he doesn’t present himself as such in this letter. He presents himself as “a bond-servant of God”. Each Israelite could have repeated that after him, for in essence each Israelite was a bond-servant. To James that was not an oppressive subjection to God, but he mentions it as a privilege. Then he calls himself also a bond-servant “of the Lord Jesus Christ”. Not each Israelite could and wanted to repeat that after him. James indeed calls himself like that and also here it sounds that he finds it an honor to be a bond-servant of the Lord Jesus. If you then also consider that he is a brother of the Lord Jesus according to the flesh ( ), it is striking that he calls himself like that. With him you do not notice anything of the popular spirit that talks about ‘Jesus’ as if He were a friend from the street. He calls the name of the Man, Who was born of the same mother as he was, with great respect. He did not always have that respect. During the life of the Lord Jesus James did not believe in Him as the One Who was sent by God ( ). That changed when the Lord Jesus appeared to him after His resurrection ( ). At least, it is very plausible that this appearance has been the reason for his conversion. By the way, you see that James puts God and the Lord Jesus on the same level by calling himself both a bond-servant of God and of the Lord Jesus. He honors the Son as he honors the Father ( ). James writes to “the twelve tribes who are dispersed abroad”. Peter also writes to those who are scattered abroad ( ), but then only to the believing Jews, those who are born again ( ). James writes to the whole. With a brief “greetings” he expresses his fellowship with them. Greeting someone or conveying greetings to someone speaks of fellowship. This word contains a wish that the other person may rejoice and is happy – the word occurs two more times: in . Now read James 1:1 again. Reflection: What makes this letter so special compared to the other letters in the New Testament?

‏ James 1:1

Introduction

The letter of James is a letter with its own particular character. Of course that goes for each letter in the Bible, but still this letter is indeed special, as you will discover. It takes a special place in the New Testament. You could compare the place of the letter of James among the other letters with the place that Jonah takes in the Old Testament among the other prophets. All Old Testament prophets have a message for the people of God, except Jonah. Jonah is an exception, for he is sent with a message from God to the Gentiles.

Many letters in the New Testament, especially those of Paul, address the believers as members of the church and as united with Christ. James is an exception, for he addresses his letter “to the twelve tribes” of Israel “who are dispersed abroad” (Jam 1:1). James writes his letter to the people of Israel as a whole. It is also remarkable that he, although he mainly addresses the Jewish Christians – he uses the word ‘brethren’ fifteen times –, also addresses the unbelieving Jews.

James does not speak about heavenly blessings in his letter, which are the portion of the church and the individual believer. He writes about the practice of the life of faith. In his letter he addresses everyone who confesses to belong to God’s people and tells him what such a person is supposed to show in practice. What a person says has to become visible. The life from God is to be shown. That is also essential, for the works of faith are to other people the only proof that there is real faith present in the heart. Faith works through love (Gal 5:6) as an expression of the new creation that the believer is in Christ (Gal 6:15; 2Cor 5:17).

In this letter you do not find much doctrine or teaching. Possibly this letter has already been written before Paul wrote his letters. Nevertheless, it must be said that for this letter to become a reality in your life, it is necessary that you know the teachings of Paul’s letters. It is not a letter that you simply put into practice overnight. It is about living out the new man, and about that new man Paul tells everything in his letters. If you have read his letters you will certainly recognize this. Although the ranking of the letters, as we have in the Bible, is not inspired, the letter of James therefore takes, right after the letters of Paul, a remarkably justified position.

The recipients are the people of God that still belong to God’s earthly people. They are still not separated from them. The people as a whole have rejected the Lord, while these recipients yet confess that they believe in the Lord Jesus as the Lord of glory (Jam 2:1). That means that through this letter God makes us familiar with a form of Christendom, which is a mixture: the Jewish Christendom. It is a letter that is written with a view to a transition phase of the old (Judaism) to the new (Christendom). The particular period of time in which we could best place this letter is the time of the church life of the first believers, as it is described in the book of Acts.

In this transition time God tolerates that certain customs of the old people of Israel are still maintained in the newly established church. Soon there will come an end to that transition time, due to the destruction of Jerusalem that will take place in the year 70 by the Romans – the letter of James is dated between the years 45 and 62. James also points this out when he speaks about “the last days” (Jam 5:3). In a certain sense you may therefore call this letter an ‘end time letter’.

That is why this letter is also relevant to us. We also live in an end time and indeed the end time of Christendom. Also the end time in which we live will be closed with judgments. Another thing is that we are on the threshold of a new time that will come after the judgments. That new time covers a period of a thousand years, a period that is characterized by peace in heaven and on earth under the most blessed government of the Lord Jesus.

In the order we have in the Bible this letter follows after the letter to the Hebrews. However, most apparently the letter to the Hebrews has been written later than the letter of James. In the letter to the Hebrews, also addressed to Jews, the call sounds to go out outside the camp (Heb 13:13). That call sounds also with a view to the coming destruction of Jerusalem. We do not find such a call in this letter.

The people of Israel are still addressed. James addresses those who are dispersed, namely the Israelites who are dispersed everywhere among the nations. He still sees the whole people, like Elijah (1Kgs 18:31; cf. Ezra 6:17) and Paul (Acts 26:7) did, until God executed judgment.

James has a leading position in the church at Jerusalem. You may say that he is the leader of this church. The church at Jerusalem consists of Jews who came to faith in the Lord Jesus, but who, in the exercise of their religion, are not distinguished from their unbelieving compatriots. Among them James, together with Peter and John, is considered to be a pillar (Gal 2:9).

When Paul comes to Jerusalem after his third missionary journey, he goes to James with whom all elders of Jerusalem gather together. In the conversation that follows Paul is told that already ten thousands of Jews have come to faith, who all are zealous for the law (Acts 21:20). Under the leadership of James they submit a proposal to Paul through which he could show that he is also a Jew who is faithful to the law. Paul’s agreement with this proposal means the end of his public service.

Here you see how great the influence of James is. That great influence is also seen during the apostle meeting where James gives the decisive response that the Gentiles should not be troubled to keep the law (Acts 15:13-21).

Sender and Addressee

Jam 1:1. Although James is in fact the leader of the church in Jerusalem, he doesn’t present himself as such in this letter. He presents himself as “a bond-servant of God”. Each Israelite could have repeated that after him, for in essence each Israelite was a bond-servant. To James that was not an oppressive subjection to God, but he mentions it as a privilege.

Then he calls himself also a bond-servant “of the Lord Jesus Christ”. Not each Israelite could and wanted to repeat that after him. James indeed calls himself like that and also here it sounds that he finds it an honor to be a bond-servant of the Lord Jesus. If you then also consider that he is a brother of the Lord Jesus according to the flesh (Gal 1:19), it is striking that he calls himself like that.

With him you do not notice anything of the popular spirit that talks about ‘Jesus’ as if He were a friend from the street. He calls the name of the Man, Who was born of the same mother as he was, with great respect. He did not always have that respect. During the life of the Lord Jesus James did not believe in Him as the One Who was sent by God (Jn 7:5). That changed when the Lord Jesus appeared to him after His resurrection (1Cor 15:7). At least, it is very plausible that this appearance has been the reason for his conversion.

By the way, you see that James puts God and the Lord Jesus on the same level by calling himself both a bond-servant of God and of the Lord Jesus. He honors the Son as he honors the Father (Jn 5:23).

James writes to “the twelve tribes who are dispersed abroad”. Peter also writes to those who are scattered abroad (1Pet 1:1), but then only to the believing Jews, those who are born again (1Pet 1:23). James writes to the whole.

With a brief “greetings” he expresses his fellowship with them. Greeting someone or conveying greetings to someone speaks of fellowship. This word contains a wish that the other person may rejoice and is happy – the word occurs two more times: in Acts 15:23 ; Acts 23:26.

Now read James 1:1 again.

Reflection: What makes this letter so special compared to the other letters in the New Testament?