James the Reflection of Jesus
James through the Lens of his Epistle
James: the Lynchpin of Our Faith — Chapter 17
We can learn a great deal about James through the Gospels, through the Book of Acts, and through Paul’s references to him in his epistles. But ultimately the character of the reborn James is most eloquently revealed through his own writing—through his epistle, the Epistle of James.
Biblical scholars are divided when assigning a date for when the Epistle of James was written. It can be no later than 62 AD, since Josephus indicates that was the year when James was martyred. There is some evidence that it may have been written in the forties, and if true, it would then predate Paul’s letters. William Varner is among the scholars who favor an earlier date. (1) In his notes on James, K. Arthur also situates the epistle “sometime before 50 A.D. or in the early A.D. 50s.” (2) R.V.G Tasker places the most likely date as about AD 60.
In his introduction to the epistle of James, Jon Mark Ruthven states, “We cannot be dogmatic, and can only conclude that the letter was written between AD 48 and 62.” (3)
William Varner’s early date seems improbable, since it comes before the Council of Jerusalem in AD 50 that welcomed the Gentiles into the fellowship of the church. How- ever, a date in the early AD 50s or earlier is intriguing because it raises several questions.
Is the Epistle of James the first epistle in the canon? Did James set the pattern or standard for the other canonical epistle writers? Were Paul, Peter, John, and Jude following the example of James when they picked up the quill pen and wrote their epistles to local churches or more broadly to the universal church? Or alternately was James following the example of Paul when he wrote his epistle?
Due to James’ leadership role in the church, as demonstrated at the Council of Jeru-salem, it is not unreasonable to surmise that he may alsohave led the way in addressing the rapidly growing church through this Holy Spirit inspired literary form.
In fact, James had ample reasons to write an epistle. Having opened the door of the church to uncircumcised believers, he had a responsibility to ensure that these new converts were fully acquainted with the teaching and ethics of their Lord and Savior. Having put their faith in Jesus, how should these new believers live? With his practical, direct approach James answers that question in his epistle.
Furthermore, through his friendship with Paul and by his endorsement of his ministry, James had an envoy through whom he could ensure that his epistle was widely read throughout Paul’s network of churches.
As Ruthven states, we cannot be dogmatic on these points, but through James and Paul’s interaction we can see there is a logical progressionthat can readily explain the development of the epistles as a New Testament form of inter-church communication and teaching. James and his epistle sit at the heart of this first-century inter-church dialogue.
The Epistle of James appears in our bibles as the first of what are commonly called the general epistles. These epistles are called general because they are not addressed to a specific congregation, such as the church in Corinth or Ephesus.
But James does have an audience that he addresses with his greeting:
From James, a servant of God and of our Lord Jesus Christ. Greetings to the twelve tribes scattered all over the world. (James 1:1, CEV)
There is a humility in James’ self-introduction that is worthy of comment. He does not identify himself as the brother of Jesus; to do so would be self-exalting. Instead, he simply identifies as “a servant of God and of our Lord Jesus Christ.”
By identifying himself as a servant, James is accurately reflecting the character of his brother, who continually identified himself as a servant. On his final night with his disciples, Jesus assumed a servant’s role as he stooped to wash their feet (John 13:2-17). Now in his role as overseer, James addresses the church of Jesus Christ as the Lord’s
humble servant.
By declining to identify himself as Jesus’ brother, James is following the pattern of humility and self-effacement exemplified by his brother. Though Jesus was the Son of God, he did not refer to himself in those terms. He preferred the term ‘son of man.’ Even in his trial before the Jewish High Council, when he was directly asked if he was the Son of God, he answered, “You say that I am.” (Luke 22:70)
James takes the same approach as his brother. Rather than self-identify as the brother of Jesus, he allows others to identify him as such. He assumes a humble position. James refuses to take the place of honor until he is asked to do so, just as Jesus taught in one of his parables about guests arriving at a banquet (Luke 14:7–11).
James’ letter is addressed to “the twelve tribes scattered all over the world” (CEV) or as the more traditional King James Version reads “to the twelve tribes which are scattered abroad.” At first glance one might assume that this means that James is writing exclusively to the Jewish diaspora.
Some Bible scholars interpret this phrase in this narrow, literal sense. But there is ample evidence to suggest that the phrase “twelve tribes” is in fact inclusive of all Christian believers regardless of race or nationality. Under the new covenant ushered in by Jesus, followers of Christ are the new Israel of God (Galatians 6:14–16).
Tasker sees the phrase “twelve tribes” as a symbolic description of the new Israel.
James is not addressing a single group of Christians with whose circumstances he is familiar, but various congregations of Christians scattered far and wide throughout the Roman world. Together, these groups constitute the people of God who are continuous with the old Israel but consist of all, regardless of nationality, who acknowledge Jesus as God’s Messiah. (4)
The view that the phrase “twelve tribes scattered all over the world” is a description of the church as the new Israel is strengthened by Peter’s use of a similar phrase in 1 Peter 1:1. Peter addresses his letter to “the exiles of the Dispersion” (RSV) or scattering.
In the same way Paul, in his closing remarks to the largely Gentile churches of Galatia, refers to them and the global church as the “Israel of God” (Galatians 6:16). The point being made here is that the apostles saw all those who were redeemed by Christ as heirs of the new kingdom that he was establishing. This new kingdom is the “Israel of God” which James metaphorically calls the “twelve tribes” of the dispersion. According to Paul, the new converts are all the children of Abraham by faith. See Galatians 3:7. Thus, it includes all the redeemed who have put their faith in Jesus Christ, both Jew and Gentile.
It logically follows that the Epistle of James is addressed to Christian believers every-where and for all time. The scattering or dispersion of believers throughout the world, whether through persecution or missionary endeavor, alludes to Jesus’ teaching about the growth of the kingdom of God as he compares it to yeast in a lump of dough (Matthew 13:33).
In the same vein, in the week prior to his death, Jesus taught via his Parable of the Tenants that a sharp change was coming (Matthew 21:33–46). He spoke this prophetic warning to the chief priests and Pharisees: “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matthew21:43).
The kingdom of God was being transferred from the Jewish nation to those who accepted the rulership of Jesus, the Messiah king. Christ’s dire warning had its ful-fillment with the destruction of Jerusalem in 70 AD and the exile of the Jewish population from their homeland. Much of Jesus’ discourse in Matthew 24 predicts and describes this traumatic national event.
Paul points out that by God’s grace and through the message of the gospel, Jews and Gentiles are being drawn together in one body.
In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. (Ephesians 3:4–6)
With the opening salutation of his epistle, then, James was tapping into the great mystery of the gospel, which binds Jews and Gentiles together as one people through faith in Christ Jesus. He was writing to a dispersed and culturally diverse church he had explicitly authorized by his decision at the Council of Jerusalem.
And how did one become a citizen of the kingdom of God and member of the church of Christ? James provides the answer in the first chapter of his epistle.
Don’t be deceived, my dear brothers and sisters. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created. (James 1:16–18)
With this brief statement James encapsulates the core gospel message. Salvation is a gift, Ephesians 2:8–9, from our gracious heavenly Father who has chosen us, 1 Peter 1:1–2, and given us new birth into His family through the Word, 1 Peter 1:23, which came to us in human flesh in the person of Jesus, John 1:9–13. In short, we become citizens of the kingdom through rebirth, just as Jesus taught Nicodemus in John 3.
This statement fully aligns with the teaching found throughout the other New Test-ament texts. James and Paul were initially opponents of the ministry of Christ, yet after their conversion they came into agreement on the key elements of the gospel message.
How did that alignment come about? Undoubtedly, it came about as both men met with the apostles who were present during Jesus’ active ministry. The Twelve heard Jesus’ teachings, witnessed his interactions with the crowds, and saw his miraculous powers. One can easily imagine James as an eager new convert meeting with Matthew, Peter, and John, and discussing the key events and the teachings of Jesus’ ministry—events he was not present for.
With the passage of time, it became ever more urgent that these oral accounts be recorded for posterity. In his leadership role, did James by word or by the example provided by his epistle encourage the gospel writers to record the events they witnessed and researched? Possibly. What is clear is that through his epistle, James conveys the ethos, character, and spirit of his brother Jesus.
In summary, James 1:16-18 establishes the apostolic orthodoxy of James’ under-standing of the gospel, and James 1:1 establishes the universality of the audience for his message. Now let’s dig deeper and consider the scope and content of his epistle.
(1) William Varner, James—Evangelical Exegetical Commentary (Lexham, 2014), p.17.
(2) Arthur, The International Inductive Study New Testament, p. 355.
(3) Ruthven, “Introduction: James,” Spirit Filled Life Bible, p. 1893.
(4) R.V.G. Tasker, The General Epistle of James: An Introduction and Commentary—Tyndale New Testament Commentaries (Eerdmans, 1983), p. 39.
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