Authorship and Date of James

The author 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.

However, we do not know who the author was. James was a common name. This is suggested by the fact that the New Testament is home to at least five different Jameses, and there are possibly two others. Is it perhaps 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)?

It is also possible that this text is a pseudonymous writing from an unknown author who intended to make reference 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.

The date of composition is James, but James was probably written at any time between the 60s and 90s CE. If this letter was authored by the brother of Jesus, then a date earlier than 62 CE is appropriate. It is important to remember that the letter does not say it was authored by James the brother (it has been argued that if it was, then surely the author would have said so since James was a common name at the time). 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 of James

The letter has an epistolary character and is addressed to the “twelve tribes of the Dispersion” (1:1).

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. This greeting further 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 appears in the letter literary artistry and the deliberate 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. It has direct address: “brethren” and “beloved brethren” (1:2, 16, 19; 2:1, 5, 14; 3:1, 10; 4:11; 5:7, 9, 10, 12, 19). Regarding structure, chapter one appears to function as an index to topics treated more expansively in later, longer sections. For example, the theme of enduring trials (1:2-4, 12–15) is picked up again in 5:7–11. The contrast of rich and poor (1:9–11) is treated more extensively in 4:13-5:6, and the proper use of the tongue (1:19-21) is expanded in 3:1-12. The emphasis on doing the word (1:22–26) is enlarged in 2:14–26; the prayer of faith (1:6-7) is elevated in 5:13-18, and the nature of true wisdom (1:5-8, 16–18) is argued in 3:13-4:10. James includes isolated sayings and short discourses that make up the rest of the composition.

Jesus Christ and the Old Testament

James begins with the use of “Lord,” but Jesus’ name occurs only twice in this letter (1:1; 2:1). James says nothing about the death and resurrection of Jesus Christ, although some have interpreted 5:11 as referring to this, although such an interpretation is a stretch. However, certain phrases, such as the “Lord Jesus Christ” (1:1) and “Lord of glory” (2:1), presume the resurrection and exaltation traditions of early Christianity (cf. Phil. 2:9–11).

James’s author also shows familiarity with some of Jesus’ sayings in the gospel traditions, such as in the command to pray without doubting (1:5–6; cf. Mark 11:23, Matt. 7:7–8), the threat that “the judge stands at the door” (5:9; cf. Matt. 24:33), the prohibition of oaths (5:12; cf. Matt. 5:34–37), the threat against rich oppressors (5:1–6; cf. Luke 6:24), and the command to love one’s neighbor as oneself (2:8; cf. Matt. 22:39; Mark 12:31; Luke 10:27).

James also communicates the wisdom tradition of Torah (1:5; 3:13–18) because its teachings and instruction resemble the practical ethical instructions found in Ecclesiastes, Proverbs, and Sirach. The letter further presents the prophetic tradition of the Torah and contains a number of allusions to Isaiah, Hosea, and Zechariah (see 1:9–11; 2:23; 3:18; 4:4, 8, 14; 5:2, 4). Isaiah’s and Amos’s voices are clearly heard in the call to conversion (3:13–4:10) and in the condemnation of oppressors (5:1-6).

James and the Practical Faith of Christians

James is a form of moral exhortation that shuns a merely verbal profession of faith that fails to carry over into appropriate behavior.

The author reminds his readers of what they already know and urges them to act on that knowledge (1:3; 3:1; 4:4; 5:20). Christians ought not claim allegiance to God but then live by the world’s standard (1:26–27).

The author presents models for his readers to emulate: Abraham (2:21–23), Rahab (2:25), Job (5:11), and Elijah (5:17). There is also the ethic of faith. Here faith does not mean merely an intellectual assent to divine revelation, which the author presents as a faith that is empty and dead: “You believe that God is one; you do well. Even demons believe and shudder” (2:19). The ideal faith is, according to the author, illustrated in four Old Testament figures: Abraham and Rahab exemplify faith that transmits into works (2:23–25), Job is the model for the endurance of faith (5:11), and Elijah provides the example for the prayer of faith (5:17–18).

The author questions the “usefulness” and “profit” of convictions if they are not put into practice (2:15-16). For example, James reads that “Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (1:26-27). In 2:14 the author asks, “What does it profit… if a person says he or she has faith but has not works? Can their faith save them?” A faith that is not articulated in action is “empty” (2:20) and as “dead” as a body lacking its spirit (2:17, 26).

According to James, Abraham was justified by his works due to his radical obedience of faith (2:21). An appeal is made to Abraham’s call to sacrifice his son Isaac (Gen. 22:1-19), which is viewed as faith in action. Abraham’s faith was “perfected” by his “testing” (1:2–4). James also sees both Abraham and Rahab as examples of how faith expresses itself in “works of mercy.” In particular, James refers to the hospitality shown by both Abraham (Gen. 18:1–15) and Rahab (Josh. 2:1-21) when they provided shelter, food, and protection to those in need.

Community

James wants the faith and mercy from his readers to be directed at their neighbor. The neighbor is the brother and sister (2:15) who meet together in the “assembly” (2:2). This community has a special name (2:7) and promise (2:5) and is exhorted to build up its common identity (4:11; 5:9).

The community prays for each other (5:16), confesses to each other their sins, and engages in mutual correction (5:15-16, 19-20). Elders in the church must gather at the bed of the sick person for prayer and anointing (5:14–15). The community is to take care of widows and orphans (1:27) and the sick (5:13-16) and must avoid discrimination on the basis of social status (2:1-7). Moreover, James locates war and murder in the unquenchable desire for more power, pleasure, and possessions (3:18-4:3). He writes that those who commit fraud, oppression, and murder for profit are condemned (5:1-6).

God in the Book of James

According to the author, “Every good and perfect gift” comes from God (1:17). Human beings have been created in God’s image (3:9), and Christians have been “chosen” as heirs of the kingdom (2:5). Christians are “brought forth by the word of truth, that we should be a kind of first fruits of [God’s] creatures” (1:18). Christians must avoid all wickedness (1:21) and deceitful speech (1:13, 19; 2:16; 4:11; 5:12). Speech is important but also difficult to control (3:1-12), which is why Christians must “receive the implanted word which is able to save [their] souls” (1:21).

People are defined by their relationship to God, and there is a “crown of life” that God has promised to those who are faithful (1:12). It is only God who saves and destroys (4:12) and who gives grace to the humble and opposes the proud (4:6). God answers the prayers of people (1:5) and of the community (5:15). God turns testing into a mature faith (1:2) and that “if we approach God, God will approach us” (4:8) because he is “rich in mercy and compassion” (5:11).

God is also the ultimate judge (2:13). Although the rich dominate in the world, the poor are blessed and the rich are filled with woe (1:9-11; 2:6). The rich oppress the poor and drag them into court (2:6). They defraud their laborers by withholding their wages, even murdering them (5:1-6). James calls for patience and endurance like that of Job (5:7-11). The oppressors will taste misery when the Lord returns (5:8) because God is the final Judge of all (4:12).

References

Johnson, Luke Timothy. 1999. The Writings of the New Testament: An Interpretation. Minneapolis: Fortress Press. p. 559-569.

Hagner, Donald. 2012. The New Testament: A Historical and Theological Introduction. Baker Books. p. 1123-1151 (Scribd ebook format).