Lives of the apostles of Jesus Christ

by David Francis Bacon

[♦] “Jerasalem” replaced with “Jerusalem”

HIS APOSTOLIC OFFICE.

From these and other passages, implying a great eminence of James in the direction of the plans of evangelization, it is evident, that, in the absence of Peter, he must have been the most important person among the apostles at Jerusalem; and after the permanent removal of the commissioned apostolic chief, to other and wider fields of action, his rank, as principal person among all the ministers of Christ in Jerusalem, must have been very decidedly established. From this circumstance has originated the notion that he was “bishop of Jerusalem;” and this is the title with which the later Fathers have attempted to decorate him,——as if any honor whatever could be conferred on an apostle, by giving him the title of a set of inferior ministers appointed by the original commissioned preachers of Christ, to be merely their substitutes in the instruction and management of those numerous churches which could not be blessed by the presence of an apostle, and to be their successors in the supreme earthly administration of the affairs of the Christian community, when the great founders had all been removed from their labors, to their rest. How nearly the duties performed by James corresponded to the modern episcopal function, it is utterly impossible to say, for the simple reason that not the slightest record of his actions is left, to which references can be made, on this interesting question. That he was the most eminent of the apostles resident at Jerusalem, is quite clear; and that by him, under these circumstances, were performed the great proportion of the pastoral duties among the believers in that city, may be most justly supposed; and his influence over Christian converts would by no means be limited by the walls of the Holy city. In his apostolic functions, he, of course, became known to all resorting to that place; and his faithful and eminent ministry in the capital of the Jewish religion would extend not only his fame, but the circle of his personal acquaintances, throughout all parts of the world, from which pilgrims came to the great annual festivals in Jerusalem. His immense apostolic diocese, therefore, could not be very easily bounded, nor was it defined with any exactness, to prevent it from running into the limits of those divisions of the fields of duty, in which Peter, Paul, John and others, had been more especially laboring. His influence among the Jews in general, (whether believers in Christ or not,) would, from various accounts, appear to have been greater than that of any other apostle; and this, combined with the circumstances of his location, would seem to entitle him very fairly to the rank and character of the apostle of the “Dispersion.” This was a term transferred from the abstract to the concrete sense, and was applied in a collective meaning to the great body of Jews in all parts of the world, through which they were scattered by chance, choice, or necessity.

Bishop of Jerusalem. The first application of this title to James, that appears on record, is in Eusebius, who quotes the still older authority of Clemens Alexandrinus. (Church History, II. 1.) The words of Eusebius are, “Then James, who was called the brother of our Lord, because he was the son of Joseph, and whom, on account of his eminent virtue, those of ancient times surnamed the Just, is said to have first held the chair of the bishopric of Jerusalem. Clemens, in the sixth book of his Institutes, distinctly confirms this. For he says that ‘after the Saviour’s ascension, although the Lord had given to Peter, James, and John, a rank before all the rest, yet they did not therefore contend among themselves for the first distinction, but chose James the Just, to be bishop of Jerusalem.’ And the same writer, in the seventh book of the same work, says these things of him, besides: ‘To James the Just, and John, and Peter, did the Lord, after the resurrection, grant the knowledge, [the gnosis, or knowledge of mysteries,] and these imparted it to the other disciples.’”

In judging of the combined testimony of these two ancient writers, it should be observed that it is not by any means so ancient and direct as that of Polycrates, on the identity of Philip the apostle, and Philip the deacon, which these very Fathers quote with assent. Nor can their opinion be worth any more in this case than in the other. On no point, where a knowledge of the New Testament, and a sound judgment are the only guides, can the testimony of the Fathers be considered of any value whatever; for the most learned of them betray a disgraceful ignorance of the Bible in their writings; nor can the most acute of them compare, for sense and judgment, with the most ordinary of modern commentators. The whole course of Patristic theology affords abundant instances of the very low powers of these writers, for the discrimination of truth and falsehood. The science of historical criticism had no existence among them——nor indeed is there any reason why they should be considered persons of any historical authority, except so far as they can refer directly to the original sources, and to the persons immediately concerned in the events which they record. On all matters of less unexceptionable authority, where their testimony does not happen to contradict known truth or common sense, all that can be said in their favor, is, that the thing thus reported is not improbable; but all supplements to the accounts given in the New Testament, unless they refer directly to eye-witnesses, may be pronounced very suspicious and wholly uncertain. In this case, Eusebius’s opinion that James, the brother of our Lord was the son of Joseph, is worth no more than that of the latest commentator; because he had no more historical aids than the writers of these days. Nor is the story of Clemens, that James was bishop of Jerusalem, worth any more; because he does not refer to any historical evidence.

HIS EPISTLE.

Noticing some peculiar circumstances in the condition of his countrymen, throughout this wide dispersion, the apostle addressed to them a written exhortation, suited to their spiritual necessities. In the opening, he announces himself simply by the title of “James, the servant of Jesus Christ,” not choosing to ground any claim for their respect or obedience on the accidents of birth or relationship, but on the mere character of one devoted to the cause of Christ for life and for death,——and entitled, by the peculiar commission of his Lord, to teach and direct his followers in his name. In consequence of this omission of the circumstance of relationship, a query has been even raised whether the author of this epistle could really be the same person as the brother of Jesus. But a trifle of this kind can never be allowed to have any weight in the decision of such a question. He directs himself, in general terms, to all the objects of his extended apostolic charge;——“to the twelve tribes that are in the Dispersion.”

A brief review of the contents of the epistle will furnish the best means of ascertaining its scope and immediate object, and will also afford just ground for tracing the connection, between the design of the apostle and the remarkable events in the history of those times, which are recorded by the other writers of that age. He first urges them to persevere in faith, without wavering or sinking under all the peculiar difficulties then pressing on them; and refers them to God as the source of that wisdom which they need for their direction. From him alone, all good proceeds; but no sin, nor temptations to sin. The cause of that, lies in man himself: let him not then blasphemously ascribe his evil dispositions nor the occasions of their development, to God; but seeking wisdom and strength from above, let him resist the tempter:——blessed is the man that thus endures and withstands the trial. He next points out to them the utter worthlessness of all the distinctions of rank and wealth among those professing the faith of Jesus. Such base respect of persons on the score of accidental worldly advantages, is denounced, as being foreign to the spirit of Christianity. True religion requires something more than a profession of faith; its substance and its signs are the energetic and constant practice of virtuous actions, and it allows no dispensations or excuses to any one. He next dwells especially on the high responsibilities of those who assume the office of teaching. The tongue requires a most watchful restraint, lest passion or haste pervert the advantages of eminence and influence, into the base instruments of human wrath. The true manifestations of religious knowledge and zeal, must be in a spirit of gentleness, forbearance, and love,——not in the expressions of hatred, nor in cursing. But of this pure, heavenly spirit, their late conduct had shown them to be lamentably destitute. Strifes, tumults, and bitter denunciations, had betrayed their un-Christian character. They needed therefore, to humbly seek this meek spirit from God, and not proudly to assume the prerogatives of judgment and condemnation, which belonged to Him alone. His condemnation was indeed about to fall on their country. With most peculiar ruin would it light on those now reveling in their ill-gotten riches, and rejoicing in the vain hope of a perpetual prosperity. But let the faithful persevere, cheered by the memory of the bright examples of the suffering pious of other days, and by the hope of the coming of their Lord, whose appearance in glory and judgment, would soon crown their fervent prayers. Meanwhile, supported by this assurance, let them continue in a virtuous course, watching even their words, visiting the sick in charity and mercy, and all exhorting and instructing each other in the right way.

The peculiar difficulties of the times here referred to, are——a state of bloody intestine commotion, disturbing the peace of society, and desolating the land with hatred, contention and murder;——a great inequality of condition, in respect to property,——some amassing vast wealth by extortion, and abusing the powers and privileges thereby afforded, to the purposes of tyranny,——condemning and killing the just;——a perversion of laws for the gratification of private spite;——and everywhere a great occasion for good men to exercise patience and faith, relying upon God alone, for the relief of the community from its desperate calamities. But a prospect was already presented of a consummation of these distracting troubles, in the utter ruin of the wicked; a change in the condition of things was about to occur, which would bring poverty and distress upon the haughty oppressors, who had heaped treasure together only for the last days. The brethren therefore, had but a little time to wait for the coming of the Lord. Both of these two latter expressions point very clearly at the destruction of Jerusalem,——for this is the uniform reference which these terms had, in those days, among the Christians. Jesus had promised his chosen disciples, that their generation should not pass away, till all those awful calamities which he denounced on the Jewish state, should be fulfilled; and for this event all his suffering followers were now looking, as the seal of the truth of Christ’s word. Searching in the history of the times, a few years previous to that final desolation, it is found in the testimony of impartial writers, that these were the too faithful details of the evils which then raged in Palestine. “For, under Felix, and again under Portius Festus, desperate patriots marched through the country, in whole bodies, and forcibly tore away with them the inhabitants of open places, and if they would not follow them, set fire to the villages, and enacted bloody scenes. They even made their appearance in the capital and at the feasts, where they mixed among the crowd of people, and committed many secret assassinations with concealed weapons. As to that which regards the external circumstances and the civil condition of the Jews and Jewish Christians, they were far from being agreeable. The praetors, under all manner of pretexts, made extortions, and abused their legal authority for the sake of enriching themselves; a person was obliged to purchase with money his liberation from their prisons, as well as his safety and his rights; he might even purchase a license to commit crimes. In this state, under these circumstances, and in this degree of civil disorder, the author might probably have regarded his countrymen; for, although he wrote to the whole world, yet his native land passed more immediately before his eyes.”

For the sources, and for the minuter proofs and illustrations of these views, see Hug’s Introduction, as translated by Wait, Vol. II. §§ 148–159.