Those were peculiar privileges which the writer of this epistle enjoyed during the long years of companionship with Jesus, his brother, in the home of Mary at Nazareth; together they read the book of nature in lovely Galilee, together they were taught the Book of God by their mother and in the village school. These influences were never lost. It is true that, like his brothers, James did not understand the startling claims which Jesus made as he began his public ministry, he was not convinced by the miracles or the equally wonderful messages of our Lord; he illustrates the stupidity, possibly the subsequent poignant regret, of those who fail to value the familiar and the near, and who give no honor to a prophet "in his own house." Nevertheless he never lost the impression made upon him by the words and works of Christ; and when, in the light of the resurrection, the light which alone brings conviction to most of us to-day, he saw the true nature of his brother according to the flesh, he was ready to worship and serve him as his divine Lord and Master. Then those early influences bore their abundant fruit. No one among the followers of Christ was better known, none more respected, none more honored. James was conceded the place of leadership, he was recognized as the head of the Church. So, too, as he composed his epistle he used, more nearly than any other writer, the very words of Jesus, and he reproduced more perfectly the spirit of those Scriptures which as a boy he had studied with Jesus.

It is evident from the letter that those whom James addresses were Jews. He calls them "the twelve tribes which are of the Dispersion," and he has in mind his fellow countrymen who were scattered in various parts of the Roman world. Evidently they have accepted Jesus as the Messiah, as "the Lord of glory," and James is writing from Jerusalem to urge them to live in accordance with their Christian profession. Most of them seem to be poor, and to be suffering from the selfishness and oppression of the Jews among whom they are living. They are persecuted as apostates, dragged before the judgment seats, imprisoned, deprived of their goods, and tempted to renounce their faith. Nor are they themselves free from fault. They seek the friendship of the world, are obsequious to the rich, are at strife among themselves, are lacking in Christian love. The purpose of the epistle, therefore, is eminently practical. James seeks to correct their errors and to admonish them for their failures. He does not attempt to teach Christian doctrine, but to stimulate Christian life. He assumes the great truths of the faith and upon these as a foundation urges the readers to build the necessary superstructure of consistent works.

The theme of the epistle might be stated as "Christian Wisdom," by which is meant, not speculative knowledge or revealed truth, but practical knowledge, truth applied to life, creed resulting in character. It shows how Christians should and may live in days of discouragement and persecution; it suggests the temptations by which they ever are beset. It guides their actions when trials abound, when even in churches may be found "respect of persons," dead orthodoxy, tongues of deceit. evil speaking, love of the world, forgetfulness of God, self-indulgence, and greed. It is thus an epistle of practical wisdom for perilous times.

Most striking of all is the fact that its fundamental note voices the universal cry of the present age. This note is the demand for reality in religion; it rebukes all pretense and self-deception, all sham and hypocrisy; it insists that faith shall be tested by works, that character shall correspond to profession. It is this underlying thought which unites the various sections of the epistle and brings into vital relation its diverse themes. These sections may be summarized as follows:

1. Trials and Temptations. James 1:1-18.

2. Hearing and Doing. Ch. 1:19-27.

3. Respect of Persons. Ch. 2:1-13.

4. Faith and Works. Ch. 2:14-26.

5. Control of the Tongue. Ch. 3:1-12.

6. False and True Wisdom. Ch. 3:13-18.

7. Worldly Lusts. Ch. 4:1-10.

8. Censoriousness. Ch. 4:11, 12.

9. Self-Confidence. Ch. 4:13-17.

10. The Doom of the Oppressor. Ch. 5:1-6.

11. Patience in Suffering. Ch. 5:7-11.

12. Profanity. Ch. 5:12.

13. Prayer for the Sick. Ch. 5:13-18.

14. Saving Souls. Ch. 5:19, 20.