The Book of James, to whom is it written?

Brother Bob · Dec 25, 2006

Thx for you input;

One more question if you don't mind.

When was Israel scattered abroad? According to the Scriptures it was 1Kings: 12 around the year 670 BC when they rejected David as their King. The Jews returned but not the ten tribes at least.

HankD · Dec 25, 2006

After reading your subsequent post Brother Bob, I'm not exactly sure what your specific point is.

James is a general epistle but it must have been addressed and sent to someone, my thought is possibly it was sent to the general Church at Jerusalem which was made up of Jewish believers in the Lord Jesus Christ with a few proselytes and some helenized Jews.

On this I agree with that I understand from your posts - this was indeed a time of transition and yes even some confusion.

This is shown in Acts 15 where the general counsel was held after the contention started by the "pharisees which believed" claiming that the gentiles needed to be circumcised and keep the Law of Moses, where Peter plainly says

10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

So, is it your belief that the Epistle of James was written before this counsel?

Thanks

HankD

Brother Bob · Dec 25, 2006

I think it was wrote around 60 AD not sure. Also, James did call those of the Israelited who were scattered abroad and not Christians "his brethren" according as God had told him to. It was written around the same time as the council.

There are several letters in the New Testament that are addressed to a general readership, which is why they are called the

general letters. These include the Letter of James, the First Letter of Peter, the Second Letter of Peter, the Johannine Letters

(1 John; 2 John; 3 John) and the Letter of Jude.

I don't know who the epistle was delivered to but was meant for all of Israel spread abroad. How it was to reach them I do not know.

Some said because he called them brethren mean that it was the church, but the scripture says as below that God called the scattered his brethren.

I KINGS 12:17 - 24
"You shall not go up nor fight against your brethren the children of Israel

Martin · Dec 25, 2006

Brother Bob said:

When was Israel scattered abroad? According to the Scriptures it was 1Kings: 12 around the year 670 BC when they rejected David as their King. The Jews returned but not the ten tribes at least.
Click to expand...

==I have no clue what you are driving at here, none whatsoever. The text clearly states that James is written to "the twelve tribes who are dispersed abroad" (1:1). This phrase could be used by Peter to speak of Jews in general (as in Acts 26:7) or he could believe that these Jewish believers represented all twelve tribes.

It is also clear that James considers his readers to be believers in Christ (1:2-3, 2:1, 5:19, etc) and Jewish (1:1). It is also clear that these Jewish believers had, at some point, been scattered. Many such people were in Jerusalem on the day of Pentecost (Acts 2:4) and many later fled (Acts 8:1-4). It is very possible that these Jewish believers are whom James is writing to. Why do I say that?

Because, if scholars are correct, then James was pinned in the late 40s to late 50s (no later than 62). Why is that important? It is important because it would not have been long after several of these persecutions recorded in Acts. These people had heard the Gospel, had been scattered, and now James was writing to them.

Martin · Dec 25, 2006

Martin said:

Because, if scholars are correct, then James was pinned in the late 40s to late 50s (no later than 62). Why is that important? It is important because it would not have been long after several of these persecutions recorded in Acts. These people had heard the Gospel, had been scattered, and now James was writing to them.
Click to expand...

==The idea that these are Jewish believers who had scattered due to persecution is supported by verses 2-3. This point just hit me as I was thinking over what I had just typed. These are people who had suffered persecution for their faith.

Brother Bob · Dec 25, 2006

I believe what it says, that it was to the twelve tribes scattered abroad and that term is used for the scattered by the Assarians I believe is how you spell it in the time of David. I believe even though the letter was to all his brethren, which are the twelve tribes, there were the remnant among that number that were saved and there were the others who James and Paul was hoping would repent and be saved. I do not believe the letter was just to the saved but to the unsaved also, including many mentioned in the letter. It is as "all Israel is not Israel" but the message went to them all. Now the Jews were in Jerusalem at that time but not the rest, they were still scattered. That is why the Lord said go ye to the "lost sheep of the house of Israel", and Jerusalem, Jerusalem, how often I would of gathered you together and you would not. I do not believe that James considered all the readers to be believers.

I hope I made it clear Martin.

Martin · Dec 25, 2006

Brother Bob said:

I believe what it says, that it was to the twelve tribes scattered abroad and that term is used for the scattered by the Assarians I believe is how you spell it in the time of David.
Click to expand...

==Of course the text does not require that. There have been several scatterings over time and, as I pointed out, it is possible that James used the phrase "twelve tribes" to refer to Jewish people in general (see Acts 26:7, etc). Also your point above does not explain how these people were persecuted for their Christian faith "so" early. Either they, or some of their people, would have had to have been in the area of Jerusalem during these persecutions.

Brother Bob said:

I believe even though the letter was to all his brethren, which are the twelve tribes, there were the remnant among that number that were saved and there were the others who James and Paul was hoping would repent and be saved. I do not believe the letter was just to the saved but to the unsaved also, including many mentioned in the letter.
Click to expand...

==If they had suffered for their faith, and their faith was in Jesus, then I don't see how the main target of the letter could be anybody but people James believes are true believers (see Jms 1:2-4, 2:1, etc). Could there have been lost people among them, very easily (Jms 1:22) but it is clear the main target was those he considered believers (Jms 5:19).

Brother Bob · Dec 25, 2006

Martin, first thanks for the posts.

It couldn't of been just the Jews for it says the Twelve tribes.

Act 11:19¶Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

These preached to Jews only.

When Jesus sent the apostles out first time He said go ye to the lost sheep of the house of Israel. I believe He meant all of Israel.

Acts: 26 :7 Paul was preaching throughout Asia and unto the other tribes but when He came to Jerusalem, the leaders of the Jews accused him. This did not mean all of Israel was called Jews.

Jarthur001 · Dec 25, 2006

Hello All,

I hold to the date 49. See Schaff or...Dr Wallace from Dallas Theological Seminary says about the same in a much shorter outline. See below...

Date
The date of this short epistle is intrinsically bound up with its authorship. If, as we have argued, this letter is by James, the bother of the Lord, then it must have been written before 62 CE (the date of James’ death).59 Among those who embrace the traditional authorship, two dates are normally advocated: either early (pre-50s) or late (toward the end of James’ life). It is our opinion that an early date best fits the evidence.

1. There is no mention of the fall of Jerusalem, perhaps implying that James was written either before Jerusalem’s destruction or considerably after it.60 (This datum, of course, could fit either date within the traditional view.)

2. There is no mention of the Gentile mission, nor of Gentiles being admitted into the church. This seems to suggest a date before the Jerusalem Council of Acts 15 (49 CE).

3. The simple church order (viz., only teachers [3:1] and elders [5:14-15] are mentioned, and in an unadorned way)61 tends to suggest an early date, though not much can be made of it.

4. The assembly of Christians is called sunagwghv (2:2), a term everywhere else in the NT used for a Jewish congregation. This very terminology implies (in my mind, strongly) an early period (when Christianity was still very much regarded as a Jewish sect), confirming a date before 49 CE.62

5. The relation of Jas. 2:14-26 to Paul, as we have already suggested, seems to be preliterary. That is to say, James only gives a caricature of Paul’s theology in this section, suggesting that he was arguing with “Paulinism” rather than with Paul. If the author seems not to have had any exposure to Galatians or Romans, the most satisfactory reason for this is that neither Pauline epistle had yet been written. Hence, a date no later than 49 CE.

Admittedly, each individual argument may not be extremely weighty in itself. But the cumulative effect argues for a date no later than 49 CE. But as we suggested earlier (and will develop later), there is a good possibility that Herod’s persecution of Christians, which began with James’ (the son of Zebedee) execution, is in the background of, and provides part of the occasion for, this epistle. If this is true, then a date no earlier than 44 CE—and probably not much later—would be most fitting. It is our tentative conclusion that James was written, therefore, c. 44-45 CE, making it the earliest writing in the New Testament canon.
Click to expand...

Again there is good reason to believe the book was wrote about 49ad. For more detail read schaff. Hegesippus, a jewish/ christian writer about the year 170 tells a lot about James..including his death.

There is a problem when it comes to history on James. There were so many James at times it is hard to tell who they are talking about. There are 4 James in the Bible alone, and James was a well used name in Jerusalem. This alone can get rather confusing. Then when you add the fact that James was over the Jewish Church in Jerusalem it gets more confusing. The reason why, Being that James was the leader, this same name was used my Jews that wrote many bogus works, claiming to be James the Just as if it came from the "leader". So looking though history books can have you pulling your hair out, trying to figure out who is who when it comes to James. One must trust early writers more then one would like.

However, I do feel it was James the Just, the brother of our Lord.

Jarthur001 · Dec 25, 2006

Dr Wallace....

The Addressees

Evidence for an early date and Jacobean authorship also supports the probability that the addressees were Jewish Christians. In addition, there are other lines of evidence which support a Jewish Christian audience, two of which are as follows.

1. The Meaning of Diaspora in 1:1
James opens his letter with the greeting “to the twelve tribes which are in the dispersion.” The term diasporav is normally used in biblical Greek to refer to the scattering of the Jews (cf. Deut. 28:35; 30:4; Isa. 49:6; Jer. 41:17; Psalm 146:2; John 7:35). However, in the NT it can refer to Christians (1 Peter 1:1). However, it would be more difficult to demonstrate that “the twelve tribes” refer to Christians in the New Testament, rendering this designation in Jas. 1:1 most probably a reference to Jewish believers.

Two questions still need to be asked: where? and why? The dispersed believers would, of course, be located outside of Jerusalem and perhaps Judea. More than this cannot be said with certainty. But since Jews had already been scattered throughout the Roman Empire for some time, and since virtually every major city had a synagogue, it is not unreasonable to suppose that James was writing to a geographically widespread audience going far beyond the reaches of Palestine. At the same time, the difficulty in getting a letter to such a widely diffused audience seems to argue for a Palestinian dispersion.

As to the reason for the dispersion, two catalysts are distinctly possible:

(1) the persecution of the church by Saul in 34 CE (Acts 7–8),

(2) Herod’s persecution in 44 CE (Acts 12).
The Jewish Christian communities may have been established due to the first persecution, and their numbers strengthened due to the second. Although Saul’s persecution spread far beyond the reaches of the holy city, Agrippa’s seems to have been more localized. If so, then there is no compelling reason to argue for a non-Palestinian audience for James.

2. The Circumstances of the Readers
There are four circumstances hinted at in the letter which are particularly noteworthy.

a. Jewish Background. Not only do they meet in a synagogue (2:2), but the only credal statement in the epistle relates to monotheism (2:19), and the circumcision controversy so prominent in Paul’s letters to largely Gentile audiences is wholly absent. Further, “the Palestinian background of either the author or the readers or both is seen in the references to the autumn and spring rains in Jas. 5:7, a weather phenomenon limited to the eastern Mediterranean coastal plain and lowlands.”66

b. Poverty. That James’ audience is made up largely of poor folks is obvious from his warnings in 2:1-13 (especially v. 5) and passim. They are either poor “dirt farmers,” tenants who worked the land of the rich (5:1-6), or merchants (4:13-17). Davids points out that

In pre-70 Palestine, then, and to a large extent in post-70 as well, one finds a cultural situation in which the majority of the population consists of peasants subsisting on a small plot of land. The size of their plots and conditions favoring a growing population forced all males but the eldest son into trade (if they were lucky) or unskilled labor.

What may also be significant is that although occasionally the rich are addressed in this letter, they are never called “brothers.” It would seem, then, that the wealthy are on the fringes of James’ audience, serving primarily as a foil for his ethical instructions.

c. Immaturity. The audience apparently lacked maturity in the faith, as is evidenced by James’ intimation of (1) their failure to “practice what they preach” (1:22-27; 2:8-11); (2) their partiality toward the rich and unwillingness to help the poor believers (2:1-26); (3) their inconsistent speech patterns (3:1-12); and (4) their tendency toward confidence in self rather than confidence in God (4:13-17).

d. Oppression. James’ audience was also an oppressed group. Indeed, it was more than likely because of their poverty, combined with their Christian conviction, that they were oppressed. As Davids declares,

One can picture what this situation did to the church in Palestine. On the one hand, the church naturally felt resentment against the rich. They had “robbed” many of the members of their lands; they probably showed discrimination against Christians in hiring their labor; and they (at least the high-priestly clans) were the instigators of attempts to suppress the church (which was probably viewed as a revolutionary movement). On the other hand, if a wealthy person entered the church or was a member, there would be every reason to court him. His money was seen as a means of survival. Certainly one should not offend him.

Further, their inappropriate response to the oppression, rather than the oppression itself, is what James condemns, pointing out that they should seek in such circumstances the wisdom and gifts of God. In this James affirms a principle seen elsewhere in scripture: what makes a man of God is not a natural response to a favorable condition, but a proper response to any condition. It is not the circumstances but the response to the circumstances which produces character.
Click to expand...

Brother Bob · Dec 25, 2006

First of all James, let me commend you are a well written report on the book of James, its a job well done. You gave us a lot of good insight to the reading of the book of James.

Your posts seem to confirm that this book, is still a mystery however of who it is to, and the true James who wrote it. There is some research that says, it is two letters from two different people, that have been put together to make one. So, It will come back to faith again, and the Spirit leading us to understand this book as, of course all the others.

The following material I am posting has just as much support, or is as believeable as any, it seems to me.

Let me make this statement, before posting this material. I still believe what it says, that it is a "general" epistle to the twelve tribes, and among these tribes are believers and unbelievers, as you can see when you read the text, it seems to suggest to me. I agree that part of them were saved, but do not believe all were, for how James expounded on things for them not to do, and things they must do to be Christians.

There are several letters in the New Testament that are addressed to a general readership, which is why they are called the

general letters. These include the Letter of James, the First Letter of Peter, the Second Letter of Peter, the Johannine Letters

(1 John; 2 John; 3 John) and the Letter of Jude.

I don't know who the epistle was delivered to, but was meant for all of Israel spread abroad. How it was to reach them I do not know.

Some said because he called them brethren, means that it was the church, but the scripture says as below that God called the scattered his brethren.

I KINGS 12:17 - 24
"You shall not go up nor fight against your brethren the children of Israel

Missing Bible Tribes

A cryptic introduction is given by the apostle James in his epistle, which begins with the words:
"James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting." Who were these 'twelve tribes' scattered abroad? Biblical commentaries often plead ignorance as to who these mysterious people were. For example, the new Serendipity Bible For Study Groups (Zondervan, Inc.), makes this statement: "It is not clear to whom James is writing

Again, I believe it is really for all people. Both the believers and the unbelievers, but was written to the scattered Twelve Tribes of Israel, which included the believers and unbelievers (lost sheep)

ituttut · Dec 26, 2006

Brother Bob said:

The book of James says it is to the twelve tribes of Israel, scattered abroad. The Jews were scattered when carried away unto captivity by the Babylons.
Is it possible that James was still working on the First Commission given by Jesus "go ye to the lost sheep of the house of Israel". The ones he was addressing were not the saved, it seems to me like. It does not seem to be addressing a Church. He called them brothers because they were fellow Jews.

I will appreciate your responses.
Click to expand...

Brother Bob, I see James was of the gospel of the Jew, and the proselytes to "repent and be baptized for the remission of sins". James is still contending and saved into the "Kingdom Church", for James continues as a "legalist" doing the "rites", the law of ordinances". James continues in his justification by faith as he is under covenant, promised the "earth".

His gospel of justification is not the same gospel as our justification. He shows justification by works, along with his faith. James 2:24, "Ye see then how that by works a man is justified, and not by faith only."

ituttut · Dec 26, 2006

Brother Bob said:

Thx for you input;

One more question if you don't mind.

When was Israel scattered abroad? According to the Scriptures it was 1Kings: 12 around the year 670 BC when they rejected David as their King. The Jews returned but not the ten tribes at least.
Click to expand...

You ask some good questions Brother Bob. This happened in 606 B.C., the Times of the Gentiles, and the Times of the Gentile will end at the Second Coming of Jesus Christ (Not at the time of the rapture for the "Body Church"). Daniel 1:1 shows us the beginning.

Allan · Dec 26, 2006

I have almost no time as of late to really engage these debate boards. (*sigh*)

But as for the recipients of James letter I believe without a doubt they were Jewish Christians and I think James 5:14 states this explictily.

Is any sick among you? Let him call for the Elders of the Church; and let them pray over him, anointing him with oil in name of the Lord.

Two specific things here:

1. Elder of the Church (assembly)
.........Now this 'could' mean a Jewish Elder of the Jewish faith but James places a qualifier as to which group this Elder is apart of.

2. In the Name of the Lord... This distinguishes this/these "Elder(s)" as a Believer in Christ. That automatically removes the "Elder" in the Jewish religious sense and places him squarely in Christ for he prays in that authority.

Just as an aside verse 16 also gives us in a simple phrase the very nature of this assembly... The effectual feverent prayer of a righteous man...

How exactly was one righteous OUTSIDE of Christ. Those under the Law were proven UNRIGHTEOUS and in need of a RIGHTEOUS Savior to impart His righteousness to us.

But IMO - I think he is writting toward the Church with the knowledge that NOT EVERONE there saved but many were still holding to Jewish idealism or even still Religious Jews AMONG the redeemed.

ituttut · Dec 27, 2006

Allan said:

I have almost no time as of late to really engage these debate boards. (*sigh*)
Click to expand...

Hope you can find time, as we will miss you. I am off and on at various times, and wife believes I'm on more than off.

But as for the recipients of James letter I believe without a doubt they were Jewish Christians and I think James 5:14 states this explictily.
Click to expand...

Agree the Jewish church in Jerusalem is of Jesus Christ, built on the foundation of Jesus Christ for the "circumcised", of the "Kingdom Church", that was at hand.

Is any sick among you? Let him call for the Elders of the Church; and let them pray over him, anointing him with oil in name of the Lord.
Click to expand...

James performs under the gospel of John the Baptist of "repenting", and the "great commission". We see in them the Power of the Holy Ghost, which we know they could pray and what they asked would be granted. We see this same happening while Jesus was on earth in Mark 6:13, "And they cast out many devils, and anointed with oil many that were sick, and healed them." We know prayer does not work this way today for us, for it is not what we ask that He will do. It is not what we "will", but what He's "will" is.

The "Elders" are the older men that visited those sick, anointing with oil. We find no anointing with oil in the Christian churches.

Two specific things here:

1. Elder of the Church (assembly)
.........Now this 'could' mean a Jewish Elder of the Jewish faith but James places a qualifier as to which group this Elder is apart of.

2. In the Name of the Lord... This distinguishes this/these "Elder(s)" as a Believer in Christ. That automatically removes the "Elder" in the Jewish religious sense and places him squarely in Christ for he prays in that authority.
Click to expand...

These Believer's in Christ, believed in Him before we did, but they didn't preach our gospel, the gospel of the Cross or the law of ordinances being nailed to the Cross. They couldn't for they knew nothing about it at first, and God justified them differently than we today. We had no Apostle for us until Damascus Road. James' gospel was as shown in Acts 2:38. James says he will not preach his gospel to the uncircumcised. James says he is not justified by faith only, but by works. This is a different "Church" than the "Body Church". Of note is James never mentions "through faith".

Just as an aside verse 16 also gives us in a simple phrase the very nature of this assembly... The effectual feverent prayer of a righteous man...

How exactly was one righteous OUTSIDE of Christ. Those under the Law were proven UNRIGHTEOUS and in need of a RIGHTEOUS Savior to impart His righteousness to us.
Click to expand...

There are many references in the OT of "the righteous man" but they, as in James are not in the "righteousness of Christ". The righteous is those unlike what we find in the Bible such as all those in Sodom, and murderers, thieves, etc. We know there is really none righteous in our own right, Romans 3:10, those that believe God and fear Him are seen as being righteous. I'm sure you are a righteous man, believing in God, and we today are also spiritually made righteous in him.

But IMO - I think he is writting toward the Church with the knowledge that NOT EVERONE there saved but many were still holding to Jewish idealism or even still Religious Jews AMONG the redeemed.

[/quote]We see in the Jerusalem church they still make blood sacrifices, they still circumcised, and they still would not preach to a Gentile their gospel. Acts 21 reveals they are still under the "law". Paul "bucked" God and went to Jerusalem, and God had to slap him up beside the head, and create a situation in order to keep Paul from doing the "law", and making any "blood sacrifices".

This is what I see in His Word, which removes some of the supposed conflicts in the Bible.

skypair · Dec 27, 2006

Brother Bob said:

The book of James says it is to the twelve tribes of Israel, scattered abroad. The Jews were scattered when carried away unto captivity by the Babylons.
Is it possible that James was still working on the First Commission given by Jesus "go ye to the lost sheep of the house of Israel". The ones he was addressing were not the saved, it seems to me like. It does not seem to be addressing a Church. He called them brothers because they were fellow Jews.

I will appreciate your responses.
Click to expand...

Bob,

It occurs to me from my studies that James may have been addressing the "end times/last days" Jews and Jewish believers both.. See, those disciples all thought they were living in the end times on account of the great persecution of the church and Jews. As such, it will be a book for the tribulation saints particularly

I note especially the strong linking of works to faith much as in OT times. We also find this in the 2nd coming judgments per Mt 25:14-46 (Talents and goats-sheep judgments! Perhaps we could consider is James "Book of Hebrews."

Then I come to Jas 5, the tribulation -- "Howl ye ricn men..." Then "Be patient brethren unto the coming of the Lord Jesus..." (5:8) and "suffering of affliction" (5:10).

I'm with you -- I'm not sure that the addressed audience is the church rpimarily although there are many good applications thereto.

skypair

The Book of James, to whom is it written?

Brother Bob New Member

HankD Well-Known Member
Site Supporter

Brother Bob New Member

Martin Active Member

Martin Active Member

Brother Bob New Member

Martin Active Member

Brother Bob New Member

Jarthur001 Active Member

Jarthur001 Active Member

Brother Bob New Member

ituttut New Member

ituttut New Member

Allan Active Member

ituttut New Member

skypair Active Member

Useful Searches

The Book of James, to whom is it written?

Brother Bob New Member

HankD Well-Known Member Site Supporter

Brother Bob New Member

Martin Active Member

Martin Active Member

Brother Bob New Member

Martin Active Member

Brother Bob New Member

Jarthur001 Active Member

Jarthur001 Active Member

Brother Bob New Member

ituttut New Member

ituttut New Member

Allan Active Member

ituttut New Member

skypair Active Member

HankD Well-Known Member
Site Supporter