And these congregations were experiencing significant trials and serious oppression (1:2-12 2:6 5:1–11). The congregations also included others who wanted to be teachers but were unworthy (3:1–12). Some claimed they had faith but demonstrated little concern for personal holiness (1:22–25 4:4) and failed to assist the poor (1:26–27 2:1–13 2:14–26).
They worshiped the one and holy God, the unique Judge and Lawgiver (1:13-15 2:19 4:12). These Christians met in a “synagogue” (2:2) with “teachers” (3:1) and “elders” (5:14). This seems clear from James 1:1 as well as regular references to Jewish institutions and beliefs. The recipients were primarily Jewish Christians. We must ask: to whom was the letter written? What types of suffering did they face?Īlthough a detailed understanding of the historical situation and audience cannot be found in James, the letter does indicate some information about the audience, sometimes explicitly, but most often implicitly. Thus, it is unwise and even dangerous to unpack James’s teachings related to suffering without having some background of the churches receiving the epistle. And those differ from counsel given to someone being tortured for their faith in Christ. Pastoral counsel to a believer suffering a loss of a long-time beloved spouse differs from that offered to someone whose son is killed by a drunk-driver. The tone, content, and range of teachings given on suffering are normally driven by the historical situation of those suffering as well as the nature of the suffering. Peterson, eds., Suffering and the Goodness of God (Wheaton: Crossway, 2008).)) The Context of the Suffering For an examination of suffering from biblical, theological, philosophical, and pastoral perspectives, see Christopher W. Dale Ellenburg, James: Wisdom for the Community (Ross-shire, UK: Christian Focus Publications, 2008). Morgan, A Theology of James: Wisdom for God’s People (Explorations in Biblical Theology ed. ((I base much of this essay on my previous work in Christopher W. James grounds this pastoral instruction in his theology, largely rooted in the Old Testament, Judaism, and the teachings of Jesus. Throughout his letter, James counters these problems and more as he offers wisdom for consistency in the covenant community, the church. Some of them also slip easily into being religious without genuinely following Christ. James, a key leader in the Jerusalem church, writes to help churches largely consisting of Jewish Christians suffering oppression from without and encountering strife from within. In a pastoral, sagacious, and sometimes prophetic manner, James writes to real-life churches with real-life problems. James writes to churches that had considerable experience with suffering. While sound theological insight is never enough to comfort those suffering, if applied at the right time and with a great deal of pastoral wisdom, the biblical truth does play a necessary and critical role in sufferers finding comfort, faith, and hope.
Or maybe they speculate that if they just believe enough that they can persuade God to act on their behalf. They may suppose that they said, did, or failed to do something that directly resulted in their tragedy or pain. Or they may wonder if this God even knows about their plight, cares, or is able to help.
Without such a biblical lamp to guide, they might wonder if they suffer because there is no God. And they need a grounded theological perspective, a vision of God, life, and themselves, that can enable them to see (even if dimly) as they move ahead in what may seem like darkness. They need the comforting grace of God and the compassionate people of God. When people experience suffering, they deserve more than platitudes or pat answers from a 2013 version of Job’s friends.
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