James is a beloved book, since it is so practical, so full of vivid exhortations to live a godly life. In a few pages, it offers concrete counsel on an array of issues that confront Christians daily: trials, poverty, materialism, pride, favoritism, justice, planning, prayer, illness, and more.

The epistle of James, like the Sermon on the Mount, is sublime and penetrating – perhaps too penetrating. James stirs us to action, but as it reveals our sins, we see that we cannot do what it commands. We cannot achieve holiness or maturity by striving. Unfortunately, James declares that obedience is the hallmark of genuine faith: “Do not merely listen to the word, and so deceive yourselves. Do what it says” (1:22).

Since the author demands an obedience that we cannot render, we struggle to resolve the tension between the stringency of his demands and our failure to attain them. If this were Paul, he would turn to the work of Christ the Savior. But James never mentions the cross, the atonement, the death, or the resurrection of Jesus. He never mentions justification by faith or redemption. Indeed, the absence of these themes prompts some to wonder where redemption is found in James. James does use Jesus’ name twice (1:1; 2:1), but in both cases there is only a passing reference to Him, rather than an exposition of His person or work. Similarly, while the term faith appears fourteen times in James, eleven occur in 2:14-26, a discussion that stresses that faith without deeds is dead (2:17, 26). Nonetheless, James does have a gospel, and it is revealed in the broad sweep of the book.

The author of James calls himself “James, a servant of God and of the Lord Jesus Christ” (1:1). This James is the half-brother of Jesus, the natural son of Mary and Joseph. When the author calls himself “James,” without further identification, it implies that his audience already knows him so well that he can simply be “James” to them. James the brother of Jesus helped lead the Jerusalem church, making an important speech at the Council of Jerusalem. That council resolved that Gentiles, like Jews, are saved by “the grace of the Lord Jesus” (Acts 15:11). James gave the concluding speech.

James had joined his brothers in mocking Jesus during his ministry. The first time John mentions Jesus’s siblings, they say, “You ought to leave here and go to Judea, so that your disciples may see the miracles you do…Show yourself to the world.” Thus, “even his own brothers did not believe in him” (John 7:3-5). But Jesus graciously appeared to James after His resurrection (1 Cor. 15:7), and he became a pillar of the Jerusalem church.

In time, James became known as “James the Just,” due to his personal righteousness and his passion to promote righteousness in others. We see the same zeal in James’ epistle. He calls the law “the perfect law that gives freedom” (1:25) and “the royal law” (2:8). James subordinated his passion for the law to his greater passion for the gospel. James had a zeal for legal righteousness, but greater zeal for God’s grace.

James’s intended audience and the context of his epistle are indicated by its address to “the twelve tribes in the Dispersion.” The expression “the twelve tribes” traditionally signifies Israel, and “the dispersion” refers to Jews scattered throughout the world. But James wrote especially for Jewish Christians. He was, after all, a church leader. Moreover, Paul and Peter established that the church is the true heir of God’s promises to the tribes of Israel. Also, the word dispersion can serve as a metaphor to indicate that believers are never fully at home in this world. Peter addresses his first letter to “elect exiles of the Dispersion” (1 Peter 1:1), but it is clear that these exiles are mostly Gentiles. So, James envisioned a wide audience.

James assumed that his audience was familiar with life in Israel. For example, he mentions early and late rains; two rainy seasons are a distinct trait of eastern Mediterranean weather. James also refers to a synagogue (2:2) and assumes his audience takes pride in its monotheism (2:19). All this implies that he is writing to people who live in the land of Israel and call Jesus “Lord” (2:1). In short, while James surely writes for the whole church, he primarily addresses Jewish Christians. As the scribes and Pharisees demonstrate in the Gospels, there are people who know a great deal and take pride in that. But James stresses the need for knowledge that is personal and moral, not just intellectual (2:19). James prods theologically informed people to live their faith, rather than resting in doctrinal rectitude.

The dominant structure of James runs from 1:26 to 4:10. There James names three tests of true religion, shows that no one can meet them, and then calls for gospel repentance. He prepares for this in 1:1-25 by showing that life constantly tests or tries everyone, whether in the form of sudden trials or ongoing challenges, such as the need to handle poverty and riches faithfully. From 4:11 to 5:20, James shows how true faith manifests itself: in humble planning, constant prayer, and care for our brothers. How blessed we students of James will be if we follow where he leads and humble ourselves before the Lord when we falter.

Getting Started Questions:

Consider a time when you were challenged or confronted (for example, by a friend, family member, spiritual leader, mentor) because your actions were not lining up with your words and/or beliefs. How did that person seek to convince you of your error? How did you feel when confronted? How did you respond?

While each of us faces different levels of trial and trouble throughout our lives, we all deal with hardship, struggles, and various forms of pain (physical, emotional, and relational). What are some of the ways in which you have sought God, in the midst of trials, over the years? What false views or perspectives on God have you had to battle as you have faced various degrees of suffering?