Shut up and Show Me!: A Bold Study on James

England

Preface

It was the Kensington Temple Men’s Encounter weekend away and I had been given the ‘graveyard slot’ to preach. The retreat centre at Annan Court in East Sussex was renowned both for the quality and quantity of food served up by head chef Gary. Lunch was chicken curry, and plenty of men had third helpings, then we lazily resumed at 2 p.m. for the first of our afternoon sessions.

I looked out at a bunch of overfed men, some of whom were already settling down for an afternoon nap. To make matters worse, I had been given the topic ‘Men of Action’, focusing on James’s epistle. The thrust of my message was about being ‘doers of the Word’, but energy levels in the room were very low and already consumed with matters of digestion, rather than my teaching! It was tough going. I felt like my words were falling to the floor. After about twenty minutes of this I felt exasperated. How could I make this session work?

I was struggling to find the right words to express myself when a phrase burst suddenly into my mind. ‘Look, men,’ I said. ‘James is essentially telling this bunch of whining, arguing, all talk and no action people to shut up and show me!’

I then began to preach about all the things that we Christian men talk about, promise to do, theorize about and discuss – but never actually do! James says to us, ‘Never mind all that – shut up and show me!’ The phrase ignited something spiritually and the session came to life. It turned out to be a real word in season for all of us. By the end of the meeting we even had one of the young men rapping and free-styling around the phrase shut up and show me!

Having already written a book on Galatians entitled No More Law!, I knew that one day I would also write a study on James. The two epistles have had a pivotal influence on both my theological outlook and principles of ministry. I have always felt that there is great synergy between the teachings of Paul and James – something that is not often shared by other commentators on the two letters. In fact, some believe that James and Paul are at odds in their understanding of various matters, such as justification, for instance. Yet I hope to demonstrate that nothing could be further from the truth.

Luther called the epistle to Galatians his ‘Katy Von Bora’ (after his beloved wife) after being set free by the doctrine of justification by faith alone. Yet it seems he had little love for the book of James, calling it ‘a right strawy epistle’ and remarking, ‘I almost feel like throwing Jimmy into the stove.’ But James is a priceless work – an intensely practical manual on how to successfully navigate the perilous waters of existence. Like a lighthouse it warns us of the dangerous places where so many people stray and end up shipwrecked by the storms of life.

In an age of instant social media, where everyone is quick to speak yet few quick to hear, the church is becoming little more than a ‘talking shop’ whose shelves are devoid of quality goods. We could do a lot worse than heed the potted version of James that came to me on that men’s weekend: shut up and show me!

Martin Bruce Atkinson

Kensington Temple

Notting Hill Gate

London

Introduction

The epistle of James: who, when, to whom, and why?

Before we study any of the New Testament letters (or epistles) it is important to find out some of the background and context in which they were written. A letter, just like an email, is not just a block of random text – somebody wrote it. Who? It was written at a specific time. When? It was written to a specific audience. To whom? And it was written with a specific reason in mind. Why? If we can answer these questions about any piece of correspondence, we will understand it in a much deeper way than if we hadn’t asked them.

Who was James?

‘James’ is the anglicized version of the Greek name Jacobus. We could just as easily call this ‘the letter of Jacob’ as ‘the letter of James’. There are four men named James in the New Testament, but the one that most likely wrote this letter was James, the younger half-brother of Jesus. We know that after Jesus was born of the virgin Mary, his mother then had other children with Joseph:

and coming to his home town he taught them in their synagogue, so that they were astonished, and said, ‘Where did this man get this wisdom and these mighty works? Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?’ (Matt. 13:54,55)

It seems that for the most part of his ministry, Jesus’ half-brothers didn’t support or even believe in him. Perhaps there was sibling rivalry at work?

Now the Jews’ Feast of Booths was at hand. So his brothers said to him, ‘Leave here and go to Judea, that your disciples also may see the works you are doing. For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.’ For not even his brothers believed in him. Jesus said to them, ‘My time has not yet come, but your time is always here.’ (John 7:2–6)

I wonder too, what his half-brothers thought of this answer to their request for a family consultation with Jesus?

While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. But he replied to the man who told him, ‘Who is my mother, and who are my brothers?’ And stretching out his hand towards his disciples, he said, ‘Here are my mother and my brothers!’ (Matt. 12:46–49)

James was probably converted just before, or even at the time that the resurrected Jesus personally appeared to him:

Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. (1 Cor. 15:6,7)

James and his brothers all became followers of Jesus. At the start of the book of Acts they are all part of the small band of followers who witnessed Jesus’ ascension and then devoted themselves to prayer in Jerusalem (Acts 1:14). After the day of Pentecost and the ensuing rapid growth of the Jerusalem church, James rose to such prominence that he became universally recognized as ‘first among equals’ of the Christian leadership in the city.

They said to her, ‘You are out of your mind.’ But she kept insisting that it was so, and they kept saying, ‘It is his angel!’ But Peter continued knocking, and when they opened, they saw him and were amazed. But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, ‘Tell these things to James and to the brothers.’ Then he departed and went to another place. (Acts 12:15–17)

Even with such people as the apostle Peter in attendance at the council of Jerusalem (Acts 15), James both chaired and summarized the proceedings, demonstrating his undisputed leadership of the church at that time.

James the just

An interesting account by Hegesippus, who lived in the second century, was preserved by the famous early church historian Eusebius, who lived from the late third to the early fourth century:

James, the brother of the Lord, who, as there were many of this name, was surnamed the Just by all, from the days of our Lord until now, received the government of the church with the apostles. This man was holy from his mother’s womb. He drank neither wine nor strong drink, and abstained from animal food. A razor never came upon his head, he never anointed himself with oil, and never used a [public] bath. He alone was allowed to enter the sanctuary. He never wore woollen, but linen garments. He was in the habit of entering the temple alone, and was often found on his bended knees, and asking for the forgiveness of the people; so that his knees became as hard as camels’ in consequence of habitual supplication and kneeling before God. And, indeed, on account of his exceeding righteousness, he was called ‘thejust’.¹

Whatever the accuracy of this account, it certainly underlines that James was first and foremost a Jewish Christian and quite different in character from the apostle Paul, who although a strict Pharisee before his conversion, lived as if he was a Gentile Christian throughout most of his Christian life.

Throughout his ministry, James was primarily concerned with the Jewish Christian community of Jerusalem and Judea. He rarely needed to have dealings with the later influx of Gentile Christians. But we must reject the idea that James was some kind of Christian Pharisee or legalist. As we journey through his letter we will see that he believed exactly the same radical gospel that Paul did. The absolute necessity of being ‘born again’ is at the heart of the message of James. So too is his rejection of the Mosaic Law as having any power to sanctify the believer. His emphasis on the work of the Spirit and the ‘wisdom from above’ (his term for the ‘fruit of the Spirit’) as the dynamic energy for Christian living is echoed in the later book of Galatians. Like Paul, he understands that we are only saved by grace. But, also like Paul, he believes that there is a destiny and reward for each of us to pursue.

James’ theology, although saturated in both Jewish outlook and expression (quite similar in style to that of his elder brother!) is as developed a gospel as that found in the book of Galatians, which was written later with both a Jewish, but predominantly Gentile, Christian readership in mind. However, I think it is true to say that James would have found it difficult to know how to minister practically in a mixed Jewish-Gentile Christian community (not forgetting his radical gospel stance for the Gentile believers in Acts 15). It is likely that James did not have the global vision for the application of the gospel that Paul was blessed with. Perhaps that is why the men who were sent from James to Paul in Antioch were so out of their depth in understanding how a mixed Jewish-Gentile church should be pastored (Gal. 2:11–14). But let us also remember that Peter was equally out of his depth at that time.

It seems that James was stoned to a martyr’s death around AD 62, having spent all his ministry in a Jewish context. We should not, therefore, be surprised that his letter was addressed to Jewish believers.

Who did James write to, why and when?

James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion … (1:1)

Who?

James wrote to Jewish believers. There is no reference or even allusion in his letter to the existence of Gentile Christians. It seemsthat this letter was written either before the first Gentile mission by Paul or, if after, solely for Jewish Christian communities. He addresses his letter to ‘the twelve tribes of the Dispersion’. It is doubtful that he is writing an open letter to all the Jewish communities in the ancient world, because the letter is obviously written to believers. It is also doubtful that he is writing to the church when it resided solely in Jerusalem, because he could have spoken to them personally about any issues and his introduction also speaks of some kind of dispersed community outside the holy city.

It seems that James was speaking to scattered Jewish believers some time after the persecution of Acts 8:1–4. These dispersed believers preached the gospel to fellow Jews and soon new Jewish Christian fellowships were established throughout Palestine. These are the people James is addressing.

These newly established fellowships comprised those that had fled the terrible persecution in Jerusalem as well as an increasing number of new Jewish believers – some of whom were evidently wealthy, and some poor.

Why?

The pressures and persecution faced by these believing Jews were increasing all the time and these new Christian communities were evidently having great difficulty dealing with these trials. Some were even blaming God for what they were going through. The fact is, when troubles come, if you don’t know how to handle them in a godly fashion you will, by default, revert to old coping mechanisms, without God.

The rich retreated into the comfort and security of their wealth, leaving the poor to fend for themselves. Other believers courted favour with the wealthy, hoping for some sort of handout or patronage. Soon a ‘dog eat dog’ or ‘survival of the fittesf mentality arose. People began jostling for position and power. Some opted out altogether. Having put their faith in Christ, and believing that they were justified by faith alone, they concluded that they need do nothing more because nothing further was expected of them. James would correct them on this matter.

Seeking to address this variety of reactions, James wrote a handbook for Christian living. He presented an alternative lifestyle countercultural to the carnal lifestyle that was becoming endemic within these fledgling communities. He penned a spiritual strategy to successfully deal with all the trials and adversities of life. He wanted to bring healing to these fractured congregations.

When?

It seems that the letter of James was written some time before the council of Jerusalem in Acts 15 (around AD 49), for only then did the Gentile mission really come to the fore in early church thought. It was certainly only written with Jewish Christian fellowships in mind and this is perhaps why, historically, the letter seems to have taken a long time to properly circulate further afield than the churches of Palestine.

1.

It’s Time to Face Your Trial!

James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings. Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways. (1:1–8)

A people under pressure

From the start, James makes it clear that his audience is made up of Jewish believers and that the theme of the letter is how to face, persevere and eventually triumph through the trials of life. In the introduction we identified that the intended recipients of James’s letter are the scattered Jewish believers of Acts 8:1–4:

And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. Devout men buried Stephen and made great lamentation over him. But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. Now those who were scattered went about preaching the word.

This is relevant to our study in James, because he is addressing the very church found in the early part of the book of Acts. It was this church that came under tremendous pressure and persecution, ultimately scattering out from the city of Jerusalem. During this tremendous trial the purpose of the Holy Spirit was being fulfilled – the church had spent too long in Jerusalem and was not fulfilling its mandate. The mission statement of the church of Acts was to reach Jerusalem, Judea, Samaria and the world for Christ. Acts 8:4 tells us how those that were scattered out from Jerusalem continued to preach the word. They didn’t go into hiding. Rather they went out as Spirit-filled missionaries and the church began to spread. Their persecution was part of a larger, divine plan.

If we compare our own trials with