Evening Service, 10th May 2009
‘Give me a relevant message!’ This is the cry every generation of Christians utter if they are in even the smallest way engaging with non-Christians, whether in overt evangelism or in some ministry of compassion. But it is also a cry they are sensitive to personally as they seek to come to grips with call to live the Christian life in their own setting.
As we look at the Bible in search of the ‘relevant message’ we find two things:
Problems may change their shape and size, but basically 21st century humanity is not that far removed from the problems of the 1st century Christians were called upon to face as the calendar would indicate. The Bible responds to the personal and social concern, to the spiritual, emotional and moral needs of God’s people today even though the first audience of readers lived some 20 centuries earlier.
This can be particularly said of the letter of James. It has a message for the ‘Christian’ whose faith is not issuing in love, whose professed theology is not finding real expression in life, who have become self-centred and forgetful of the needs of others, who feel their faith strained by circumstances beyond their control, and even those who desire the things of this life and world more than they desire the favour of God.
There is a resonance here particularly for Australian Christians in that it neither butters up the reader nor builds up the writer; it simply gets to the point with at times stark precision and with a clear call to identifiable duty. It is a ‘manly’ letter, robust, direct, realistic.
William Vander Beek said, ‘James did not write for sissies; he wrote for real men and women whose eyes would often roll heavenward as they wondered why they had to endure suffering and struggle that was coming their way. He doesn’t give them sympathy, but tells them to make the most of it and use their hardships to develop a strong and muscular faith.’
In this letter James challenge his readers to examine their faith to see if it was genuine saving faith.
Though Luther called James it ‘a right strawy epistle in comparison with them’ because it didn’t expound the great doctrines of the Christian faith that he so passionately defended, we nonetheless rejoice in it. It has been called the Wisdom literature of the NT, even the Amos of the NT because of its concern over social injustice. It also serves as a practical commentary on the Sermon on the Mount with many points of parallel indicating a close knowledge of it.
It is a letter that calls us to put faith into action, and to that end is crammed with bits of practical understanding and direction delivered by one who knows the temptations to which all Christians are subject. John Blanchard notes the story of a student once asked to name his favourite Bible translation. ‘My mother’s’, he replied. ‘Is it a translation into English?’ his friend went on. ‘No,’ he replied, ‘It is a translation into action!’
That is the letter to James. James is not a doctrinal treatise but an intensely practical manual for Christian living. Yet having said that James’ teaching has a clear doctrinal undergirding, it is doctrine brought to life. James writes as one who translates the Bible into action, and calls us to also translate the Bible into action.
Who was James? The traditional view is that it is ‘James the brother of the Lord’ who though initially with other members of Jesus’ family rejected him as Messiah later came to believe in Him and who became the recognised leader of the church in Jerusalem (Acts 12:17; Gal. 2:9). This position is certainly supported by the simple salutation he makes when compared to that of the James in Acts 15:23. One thing is clear, that the writer of James was so well known and respected that he didn’t need to further identify himself and is consistent with the note of humility characteristic of this letter. The lack of reference to the letter of the Council (Acts 15) or even Gentiles suggests it predates this letter, the most likely date from A.D. 44-49, making it the first of the NT books to be written.
Yet one thing is clear: James knows that the Christian life in this world is tough – but he also knows it is possible. The key is to see who you are and to be that. In v.1 he gives us the basic of all Christian testimonies (again short and to the point), yet also basic to all Christian testimonies – for it identifies the essential elements of true faith as focused upon Jesus and in the light of Jesus. James tells us that we are a people with:
1. A Unique Master
He identifies the Uniqueness of Jesus in that He is
1. Lord. He is not merely a man. He who was born a despised Jew in a stable, raised as a carpenter’s son, field preacher, despised and rejected by the religious leaders – is nonetheless the Lord of all men – the Christian recognises Him as King. There is no ‘if’ in James – Jesus is Lord.
2. He is Divine. The Greek here is equally capable of being translation – “servant of Jesus Christ who is God and Lord”. Though translators shy away from this translation they do so without arguing a case. All agree James was a master of the Greek language. Even therefore if he intended the usual translation he would have been aware of this alternative, yet he doesn’t seek to limit its possibility. Indeed, it is implied by the “and” in “God and Lord”. By this Jesus is put on a level with God. Jesus also said “I and the Father are one” “He who has seen the Son has seen the Father” It is not enough to accept that Jesus is a great Teacher or prophet. Though He is man the believer sees He is God.
3. He is co-existent with God in salvation. The conjunction “and” also tell us that no relationship with God is possible apart from Jesus, and to be in a relationship with Jesus is to be in a relationship with God. The “and” is essential. The Christian fundamentally believes that Jesus is the one and only way to God, that one cannot come to or remain with God apart from Jesus.
Jesus in John 14:1 says, “You believe in God, believe also in Me.” It is not enough to believe in God; it must be God and Jesus. This we must insist on in this generation – for many testify they believe in God – but without a belief in Jesus there is no real belief in God.
This heart knowledge only comes by the Holy Spirit – ONLY by Him can we really and sincerely confess this (“… no one can say that Jesus is Lord except by the Holy Spirit” (1 Cor 12:3)); it is that which the Father reveals (“…flesh and blood has not revealed this to you, but My Father who is in heaven” (Matt 16:17) ). Without it you are not a Christian.
To belong to Christ, then, is to acknowledge Him as the divine Lord through whom alone we come to God the Father – it is to worship Him and to rest in His sovereign activity in this world as He fulfils the eternal plan of the Godhead.
2. A Unique Position – “…to the twelve tribes in the dispersion”
Who is meant? Alec Motyer says, ‘If James was to post this letter today it would be marked “Return to sender” on the ground of being insufficiently addressed.’
But while this may be too difficult even for Aussie Post, it is not as obscure as we may think. The 12 tribes reminds us of the OT people of God, a designation familiar in that day. As was ‘The Dispersion’, referring to the scattering with the Exile. Some had returned to the Land, others remained scattered in the nations. It seems then that it is a letter to the Jews.
However, James says the “12 tribes are IN the dispersion” indicating all are scattered, all are far from the homeland. This was not geographically true of the Jewish people or even Jewish Christians as he wrote.
Further, it is clear that James is writing to Christians. A favourite term he uses is “brother” (1:2), but it is clear that he means more than genetic brother; it is a brother in Christ for in 2:l they are described as united with him “in the faith of our Lord Jesus Christ”. Also he declares their new birth in 1:18; and possibly recalls the formula at their baptism in 2:7
Clearly He is using the motif drawn from the OT – indeed one also used by Jesus who called 12 Apostles and looked forward to the day of His glory when they would sit on the 12 thrones ruling the 12 tribes of Israel. Motyer: ‘In doing this He was not creating a ‘new’ Israel (either alongside or replacing an ‘old’ Israel); He was leading the Israel of the Old Covenant on into its full, intended reality as the Israel of the New Covenant, the apostolic people of the Lord Jesus Christ, those whom Paul calls “the Israel of God” (Gal 6:16)’. (also 1 Pet 1:1,2)
James, like Jesus, Paul and Peter, takes the OT terms and applies them to the NT people of God, but without adjusting the meaning or compromising the truth, for they are God’s Israel (Motyer).
What then is meant? James brings these two phrases together to describe the church, but in such a way as to emphasise that they are in this world but distinct from this world, that their existence in this world is one of trials and tribulations. Like Israel of old they are pilgrims struggling with the tension of living in an ungodly and anti-God world, striving for holiness whilst all around them are the temptations of the world.
These people at that time were living, as it were, at the ‘coal-face’, but it is equally true of all believers. We are aliens in this world. It may be more or less felt, but the reality is equally the same. ‘We must see ourselves as a people ‘dispersed throughout a menacing and testing world’.’ (Motyer) We don’t belong there anymore – we belong to God, we belong with each other.
Our fulfilment can never come from what this world offers. It is only possible through Christ and in our relationship with God’s people. The call and challenge is: Stand out. Don’t compromise with the world. Be separate. But equally, don’t be isolated from God’s people, avoid such a foolish individualism. You are part of a people, so make that evident, and enjoy the as well as contribute to the blessings of that reality.
But more, we must see-ourselves as God’s special, elect people in this situation, in the hard and pressing times. We are the objects of His special love and purpose. You may feel yourself to be driven away, lost in a hostile world; yet you are not forgotten. God has written this letter and sent it to ‘scattered believers’, to you. See then His tender love. He doesn’t forget His own. You are still a part of the God’s “12 tribes” even in the dispersion. When you have lost everything else you have not lost this unique position. You have not lost God, you have not lost your place in His people or in His blessings.
3. A Unique Relationship – “James, a servant of…”
It is a particular relationship. Literally “doulos” is a bond-slave, belonging to another, under his direct and total authority. Living only to Him and for Him. Calling himself a servant was not merely a tactical move so that they would listen to him, it was a statement of reality. It is the basic reality true of all Christians, and which all Christians must keep in mind. Right from the outset he would have them recall that he – and they and us with him – are servants of the Lord.
It is an active relationship. It is far from ornamental, it’s practical. It introduces us to his call to be that servant of Jesus which we are. This letter is an inspired response to the question being asked by the servant eagerly waiting before his master with the question, ‘Lord, what do you want me to do?’
It is a humble relationship. To be identified as a bond-slave is a humbling truth. Even the highest in the church are still servants. Nor is this a mark of dishonour. David preferred to be a gate-keeper (Psa 4:10) than have all the honours of the world. Then there is Paul who wonderfully described his servant hood as the “helper of your joy” (2 Cor 1:24).
We are no longer masters of our own thoughts, actions let alone destinies. This we have willingly discharged as we bow before Jesus as Lord, that unique Lord. Our position with His people, the church, is not one of status but service.
We may live in a pagan environment, and be under strong pressure to live as pagans once again – but we are bond-servants, and we have no right to live as we like, or to live like the world. Our focus should not be on our needs, wants, rights or aspirations – but on God’s glory and work. And in this we are to be earnest. This letter clearly has the stamp of wholeheartedness about it. James goes on to tells us by this letter that the only religion of value in God’s sight is that which influences the whole life and activity for God. It is about the Behaviour of Belief – or the Belief that Behaves.
Though we have high views of Christ, though we have concerned views for the church, yet we have low views of ourselves. In an ego-centric age “servant”-hood stand out in a stark way. It says it’s not about me but Christ, and not for my benefit but for that of His people, the church. Not about what I get but how I serve and what I give. It tells us that everything that is said about the individual Christian must be said through this grid: for Christ and His church. Anything less is a counterfeit.