Bible Guide

James, the brother of Jesus, is likely the author of the letter bearing his name. James grew up with Jesus and probably received the same Jewish education as Jesus, but we are told that he began as a skeptic of Jesus's ministry (John 7:5). By the post-resurrection Pentecost celebration in Jerusalem (Acts 1:13–14), however, James must have had a change of heart, because he was among the brethren in the upper room. As a member of the early Jesus movement, James soon became an authoritative voice in the early church's formation. Luke describes James as overseeing the first important church council—the Jerusalem Council (Acts 14:27–15:29). According to Paul, James was an apostle and 'pillar' of the primitive church (Gal 1:19; 2:9). It is even possible that James garnered more authority than Peter, which is why some have referred to James as the first pope. James was a devout Jew and made it clear in his letter that he considers following Jesus to be a very Jewish thing to do. A substantial portion of his letter addresses proper observance of Torah (James 1:22–25, 2:8–13; 4:11–12). He performs midrash (a Jewish form of biblical interpretation) on the Hebrew Bible (James 2), critiques the rich in the way Israel's prophets did (namely Isaiah, 5:1–6), and writes like a Jewish sage (c.f. Wisdom of Sirach). Paula Fredriksen points out that he even had a good relationship with unbelieving Jews in Jerusalem—likely because he saw them as brethren. The way James identifies himself in his letter is critical for understanding his letter. James begins his letter by introducing himself as a doulos, or 'slave,' of God and the Lord Jesus Messiah. This designation aligns James with other 'slaves' of God in the Old Testament, including Moses, David, Amos, Jeremiah, and Daniel. Furthermore, James identifies himself with other slaves in Palestine and the greater Roman Empire. Though slavery in the ancient world was by no means the same as the slavery of the Antebellum South, slavery in the early Roman period was still brutal and dehumanizing. By designating himself a slave, James identified himself with the lowest economic and social strata of Roman society, people who often suffered at the hands of another.

The letter was likely written in Jerusalem or Palestine (where James led the church) in the 50s CE. During this decade, political, social, and economic unrest intensified in Palestine (Josephus, Antiquities, 20; Jewish Wars, 252–274). Eventually, the unrest led to a tragic clash with Rome: the siege of Jerusalem and the destruction of the Jerusalem temple in 70. By 62, the year of James's death and four years before the wars with Rome began (Josephus, Antiquities, 20.200–201), Palestine had already 'been inexorably sunk in chaos and anarchy.'

It seems evident from the letter that James's audience was also primarily Jewish. James addresses his letter to the twelve tribes in 1:1, refers to Abraham as 'our father' in 2:21 without any qualification, and uses Abraham, Rahab, the prophets, Job, Elijah as exemplars of faith and perseverance. Moreover, just before James references their gathering within a synagogue (2:2), he compels his audience to be doers of the 'Word,' or Torah (1:22–25). James was concerned with the audience's proper observance of Torah/the Law (1:22–25, 2:8–13; 4:11–12), and in 2:19 he identifies the content of their faith with the Shema: 'You believe that God is one' (cf. Deut 6:4). As Dale C. Allison Jr. states, in James 'the Jewish ethos is ubiquitous.'

James addressed multiple concerns in this letter: The proper observance of Torah/the Law (1:22–25, 2:8–13; 4:11–12). The preferential treatment of the poor, widows, and orphans (James 2). The prevention of violent actions taken toward oppressive powers (James 2:10–11; 4:2; 5:7–11; see below 'Where did the audience live? What was their community/city like?'). The acquisition of endurance, wisdom, peace, perfection, and unity among the community (James 1:2–8,12–18; 2:18–26; 3:13–18; 5:13–20). To correct misunderstandings of Paul's teachings (2:14–26). To warn the leaders and teachers in the community about what they say and do (3:1–12). To pronounce judgment on the wealthy (4:13–5:6).

James is a letter. As a letter, the book includes a common introductory formula: name of sender, name of recipients, and a salutation (see James 1:1). The book also contains other elements, however, which touch on genres such as paraenesis (ethical instructions common in Jewish wisdom literature, like Proverbs), midrash (an ancient form of Jewish biblical interpretation; see 2:18–26), an ancient sermon, and prophetic critique (especially of wealthy people; see 5:1–6).

The 1960s Black civil rights movement was led by two primary figures: Martin Luther King Jr. and Malcom X. The two leaders represented the same oppressed people group, yet they advocated very different responses to oppression. While Malcom X called for freedom and justice 'by any means necessary,' King fought for freedom and justice through nonviolent civil disobedience. Both leaders rejected the notion acquiescing to an oppressive status quo, but they modeled distinct responses to the problem. The letter of James represents an analogous social predicament in first century Palestine. Foreign rule and economic stratification had created an oppressive situation for the Jewish non-elite. Some in the community thought it best to acquiesce to the oppressive power's status quo in order to find salvation for the people of God; others, like the Zealots, attempted to win their salvation 'by any means necessary,' as Israelite warriors had done in the past. But James knew of a different approach. The Messiah was his brother; he had witnessed Jesus live a bold life of faith in the face of oppression, neither acquiescing to the powers nor resorting to violence. It is Jesus's perfect, faithful, peaceful, and bold life which seems to have pulsed through the words James wrote as he urged his communities to perfection, faith, peace, and care for the oppressed.

The book of James is a letter written by Jesus's brother, James. While leading the early church from Jerusalem, James wrote this letter to Jewish believers outside the city. His letter reads like an ancient sermon, addressing multiple distinct topics. Like his brother, however, for James nothing he preached was disconnected. James believed that the most genuine fulfillment of the Law and portrayal of faith was serving the oppressed and the outcasts of the world. In his words, pure religion is visiting the widows and orphans in their affliction (1:27). Moreover, his letter was a response to a particular circumstance. In James's day, the non-elite Jews of Palestine were experiencing dangerous economic, social, and political oppression. For the non-elite there were many different viable responses, ranging from passive compliance to dominating powers to violent retaliation. In his letter, James offered a different path forward: the way of the Messiah Jesus.