The author of this New Testament letter claims to be “a servant of God and of Jesus Christ” (1:1), perhaps suggesting him to be sufficiently well known and recognizable in the early Christian community.

Authorship

But the author is unknown. For one, James was a common name, as suggested by the New Testament mentioning five different Jameses and possibly two more. Which then was the James who authored this letter? Was it James the “brother of the Lord” (Mark 6:3; Gal. 1:19; 2:9; 1 Cor. 15:7; Acts 12:17; 15:13; 21:18) or another James of the first generation of Jesus followers (Mark 15:40; Matt. 10:3; Luke 6:15–16; Acts 1:13)? Importantly, the letter does not say it was authored by James the brother of Jesus, which one would expect it to since James was a common name at the time.

Also possible is that this letter is pseudonymous and from an unknown author who intended to refer to a noteworthy individual, which presumably would have been Jesus’ brother, James. Small and limited details suggest a Palestinian (1:1; 5:17-18) or at least Jewish-Christian origin (2:1–7) of the letter.

Date of Authorship

If this letter was written by the brother of Jesus, then a date earlier than 62 CE is appropriate.  If it was authored by James the son of Zebedee, who was martyred in 44 CE (Acts 12:1–2), then the letter dates very early. If it was not authored by these two Jameses, then a date between 70 and 90 CE seems likely.

Audience  

The letter has an epistolary character and is addressed to the “twelve tribes of the Dispersion” (1:1). James intended his epistle for the large number of Christian Jews scattered throughout the Roman Empire.

This designation refers more to the audience’s connection to the traditions of Torah (cf. 1 Pet. 1:1–2) instead of their ethnic background or geographical location. 

The greeting suggests that the author is not responding to the problems of a specific community but rather addressing issues pertinent to a general Christian readership. There are varying depictions of the audience: they could be both persecuted (1:2-4, 12-15; 5:7-11) and belligerent (4:1-2), poor and wealthy (1:9–10; 2:5–7), and oppressing and oppressed (5:1-6).

Style and Structure 

Linguistically, there is letter literary artistry and the use of assonance and alliteration. It also consists mainly of short sayings and commands, which sometimes alternate with longer exhortations, and some longer sections on faith (2:14-26), the use of the tongue (3:1-12), and envy (3:13-4:10).

James has a homiletic character to it as apparent in its direct address to the “brethren” and “beloved brethren” (1:2, 16, 19; 2:1, 5, 14; 3:1, 10; 4:11; 5:7, 9, 10, 12, 19). 

Themes

The author urges his audience to perform good works, such as compassion (2:14–26) and honesty (4:11–12). There is the condemning of favoritism (2:3) and worldliness (4:4). James is worried that the community is becoming obsessed with money.

You adulterous people, don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God. (4:4).

One “should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires” (1:19).

Members of the community must also be “doers of the word, and not hearers only” (1:22). As the body without the spirit is dead, so faith without deeds is dead (2:26). Faith is therefore useless apart from works (2:14–26). The story of Abraham’s willingness to sacrifice his son Isaac illustrates how faith is perfected by actions (2:21–22).

Further, gossip and slander are prohibited.

Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. (4:11)

In terms of speech ethics, one must be mindful of what he or she says since the “tongue also is a fire, a world of evil among the parts of the body” that can serve to corrupt “the whole body” and set “the whole course of one’s life on fire, and is itself set on fire by hell” (3:6). The unrestrained tongue can produce hypocrisy, as with it “we praise our Lord and Father, and with it we [also] curse human beings, who have been made in God’s likeness” (3:9).

James also encourages followers of Jesus who are experiencing trials since difficulty avails opportunities for developing perseverance (1:2-4). Old Testament figures are used to demonstrate faith amidst trial and suffering.

“Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy” (5:10–11).

References

Browning, W. R. F. 2009. A Dictionary of the Bible (2 ed.). Oxford University Press.

Livingston, E. A. 2013. The Concise Oxford Dictionary of the Christian Church (3 ed.). Oxford University Press.

Hagner, Donald. 2012. The New Testament: A Historical and Theological Introduction. Baker Books.