James Introduction

Over the past two Sundays, we have done what is called in New Testament studies a “critical introduction” to the Epistle of James. Critical introduction means the key issues, authorship, dating, occasion (why a biblical book was written), place of origin, and addressees are considered in a scholarly way. My goal was to give you the background information in an understandable and practical manner. The more one knows about a biblical text, the better able he is to make sensible applications to his life.

Briefly, James, the brother of Jesus (probably the first child fathered by Joseph), wrote his letter in 61-62 AD. In in mid- to late-62, if the information provided by the Jewish historian Josephus is correct, James was executed by Ananus, the high priest. James wrote from Jerusalem, where he was the recognized head of the church. He wrote to the members of Palestinian synagogues; his message was for both traditional Jews and those who had become followers of Jesus. By 62, political conflict was spreading throughout Palestine. Various groups of Jewish rebels, Zealots, Sicarii, were fighting both Rome and the religio-political leaders of Israel. The high priestly sect, led by the Sadducees, along with other wealthy and politically influential Jews had aligned themselves with Rome in order to secure their wealth and power.

Believing Jews were being pressured by all these groups to them in the politically heated atmosphere of the day. Some of these believers were uncertain of what to do. Violence, which was at odds with basic Christian teachings, characterized the conflict. Jews who sympathized with Rome were assassinated on a regular basis by the Sicarii. The Zealots, mostly rebels and outlaws, robbed people on the open roads of the countryside to amass the financial resources for their insurrectionist activities. Believers found themselves caught in the middle.

We are in a similar situation today. Although we do not see physical violence in our country, modern politics is characterized by radical partisanship and the practice of personal destruction. Our political culture is highly charged; the division between the two major political parties is broad; conservative and liberals seem unable to find any common ground. Debate is heated and caustic; character assassination is the modus operandi of many (a sort of “if you don’t like the message, kill the messenger” type of mentality).

How do we believers respond? Do we have broader civic responsibilities than just voting and paying taxes? And, by the way, what do we do when taxes are burdensome? When we are unable to find a candidate we can vote for, do we not vote? Even the most basic responsibilities we have involve complex ethical challenges.

For the first time in perhaps 30-40 years, the last presidential election saw a divide in the voting pattern of evangelicals. Instead of being fully behind one candidate, the evangelical Christian community was split significantly between the two major candidates. Now, we find ourselves facing an administration fully hostile to traditional biblical ethics. The current President has filled his Cabinet with people who are openly and aggressively in support of abortion. Same-sex marriage proponents seem to have a friend in the White House. We are faced with the question of what should be the nature of our support for the President.

Many other issues, some seemingly pushing constitutional limits, demand we take a position. How do we decide what we are to do about our country and its future. As young adults who are at the beginning of a time of greater responsibility, you need to realize the changes occurring in our political world today will have a greater impact on you and your children than people of my generation. You cannot afford to be passive and apathetic. You must decide what kind of political person you will be. From local elections to national contests, you will be called upon to make decisions with the potential to change fundamentally the character of communities and our country.

Political parties will seek to recruit you; special interest groups will try to gain your support. How will you respond. You cannot ignore real life.

James will help us negotiate the very real ethical issues of our modern political world.

The Letter of James

I have a quick note for y’all this week. My plan for Sunday Bible Study is going to take a new direction. I want to stay with the "building a biblical worldview" theme, but do so from a new angle. We are going to study a New Testament book: The Epistle of James.

James had been a somewhat neglected text. For many, the book is sort of an enigma. Sunday, we’ll look at some of the reasons why James has been misunderstood. I believe, thought, the book has critical importance for us in the modern era. The importance of James is connected to believers and politics.

We face civic involvements first-century followers of Jesus did not encounter. Yet, politics was a reality for them as for us. When James wrote his letter, the land of Palestine was on the verge of an upheaval not seen for more than a century. The crisis would lead to a new political reality for Jews in Palestine.

James wrote around 62 AD, and the states of Palestine, as a result of the conflict, would cease to exist as political entities. As well, the upheaval would cause Christians to disperse into the wider world with few left behind in Palestine. This violent revolution, as much as anything, would bring about the final split of Christianity and Judaism. Until the First Jewish Revolt of the late 60s to early 70s AD, Jewish believers maintained a relationship with Judaism as well as with new Gentile believers. After the revolt, Christians would be sundered from the faith out of which they were birthed.

When James wrote, he addressed the political issues of the day. Three major groups were involved in the uprising: traditional, Temple-oriented Jews, the Jews of the land, and the Romans. Pressure was being applied to believers from all three groups. James wanted Jewish believers to know how to respond to the political realities of his day.

The political problems of James’s day were similar to the issues we as modern believers face in America. How do we respond to our political world? How do we function as salt and light in an increasingly hostile and corrupt political environment. Do we identify with a political party or movement? Beyond voting, how deeply committed to political and social change should modern followers of Jesus be?

I believe James provides some answers to these and other questions. We cannot and should not hide our heads in the sand, but we should be very circumspect in how we express ourselves in the "public square."

No doubt, you have been reading or hearing comments about the President’s declaration in Turkey about America not being a Christian nation. Should we accept that statement, or take the alternative view?

I hope you’ll be with us this Sunday and the several weeks following as we look into James to find wisdom for our modern day struggles.