From the content of the letter itself we are able to learn something about the people to whom it was written. First, it is almost certain that the readers were Jews. The letter is thoroughly imbued with the spirit and imagery of the Old Testament and Judaism

The letter implies that these Jewish believers were mainly poor people who were caught in a situation of considerable social tension. Oppressed and taken advantage of by wealthy landlords (5:4–6), hauled into court by rich people (2:6) who also scorn their Christian faith (2:7), the readers are exhorted to be patient and reminded that the coming of their Lord, the judge and deliverer, is at hand (5:7–11). In the meantime, the trials they are suffering are to be met with steadfast endurance, so that their Christian character might reach full maturity and their reward, ‘the crown of life’, be secured (1:2–4, 12).

But while the situation of the church in the world provides the background for the letter, James’ concern is with the world getting into the church. He warns his readers that ‘friendship with the world is enmity with God’ (4:4) and highlights as one key ingredient of ‘pure and undefiled religion’ ‘keeping oneself unstained from the world’ (1:27). The worldliness in the church has manifested itself in a number of ways: a fawning deference to the rich and callous indifference of the poor (2:1–4); uncontrolled, critical speech (3:1–12; 4:11–12; 5:9); ‘earthly, unspiritual, devilish’ wisdom with its envy and selfish ambition that in turn produce dissensions and violent quarrels (3:13–4:3); arrogance (4:13–17); and, most of all, an essential ‘double-mindedness’ with respect to God that short-circuits the effectiveness of prayer (1:5–8) and manifests itself in a failure to put faith into practice (1:22–27; 2:14–26). James calls on his readers to repent from this worldliness; to humble themselves before the Lord so that he might exalt them (4:7–10); and to work diligently to bring other sinners back from the error of their ways (5:19–20).

The letter implies that these Jewish believers were mainly poor people who were caught in a situation of considerable social tension. Oppressed and taken advantage of by wealthy landlords (5:4–6), hauled into court by rich people (2:6) who also scorn their Christian faith (2:7), the readers are exhorted to be patient and reminded that the coming of their Lord, the judge and deliverer, is at hand (5:7–11). In the meantime, the trials they are suffering are to be met with steadfast endurance, so that their Christian character might reach full maturity and their reward, ‘the crown of life’, be secured (1:2–4, 12).

But while the situation of the church in the world provides the background for the letter, James’ concern is with the world getting into the church. He warns his readers that ‘friendship with the world is enmity with God’ (4:4) and highlights as one key ingredient of ‘pure and undefiled religion’ ‘keeping oneself unstained from the world’ (1:27). The worldliness in the church has manifested itself in a number of ways: a fawning deference to the rich and callous indifference of the poor (2:1–4); uncontrolled, critical speech (3:1–12; 4:11–12; 5:9); ‘earthly, unspiritual, devilish’ wisdom with its envy and selfish ambition that in turn produce dissensions and violent quarrels (3:13–4:3); arrogance (4:13–17); and, most of all, an essential ‘double-mindedness’ with respect to God that short-circuits the effectiveness of prayer (1:5–8) and manifests itself in a failure to put faith into practice (1:22–27; 2:14–26). James calls on his readers to repent from this worldliness; to humble themselves before the Lord so that he might exalt them (4:7–10); and to work diligently to bring other sinners back from the error of their ways (5:19–20).