BIBLE HISTORY DAILY

Public Trials in the Letter of James

Wardrobes and matters of justice

The Letter of James is one of the most overlooked books in the New Testament. With its unique outlook, style, and social justice message, it is surprising that this epistle receives so much less attention than other epistolary books of the Bible. Traditionally ascribed to Jesus’s brother James, the book is written in the form of a letter-essay that addresses many of the socio-economic tensions in the period leading up to the First Jewish Revolt (66–73 CE). James does not shy away from addressing the pride of the rich, abject favoritism for the powerful, and the corrupt business practices of the wealthy.

While relatively short compared to many of Paul’s letters, the Letter of James is often considered a more sophisticated work that weaves together Hebrew wisdom traditions with Greek philosophy and style. Indeed, scholars still debate the possibility that Jesus’s brother actually authored the letter. Some scholars argue that it is unlikely that James, who grew up relatively poor in Jewish Galilee, would have been educated in the literary works of the classical world. Others contend that James, as a leading member of the Jerusalem church, would have seen the need for continuing education throughout his life, especially to appeal to many Hellenized Jews and members of the early church.

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Other debates center on various aspects of James’s content, such as the setting of James 2:1–7, in which James calls out members of his community for showing favoritism to the rich and powerful. The writer paints a scenario in which a man wearing a gold ring and fine clothes walks into an assembly and is given special treatment and the best seat while a poor man in shabby clothes isn’t even given a proper place to sit. In the article “Ancient Courts and the Letter of James” in the Fall 2025 issue of Biblical Archaeology Review, Alicia J. Batten argues that the setting of James’s story was likely a court of law or perhaps a local synagogue where such legal disputes were also heard and discussed.

“Courts in the Roman Empire were unusually public,” says Batten. “This means that legal disputes were on full display to the city’s population.” As someone living in the world of Hellenistic Judaism, the author of James would have been familiar with these public court cases. In particular, it was not unheard of for plaintiffs and defendants to use their clothing and attire as a means to subtly influence their cases before the judges. A rich and powerful defendant would of course dress the part, making sure the judge was well aware of the power they wielded in the community. Likewise, someone who felt wronged in a particular case might come to the trial dressed in shabby and torn clothes to dramatically show how they felt about their situation.

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In James’s story, it could very well be that the assembly had gathered in a public courtroom or perhaps the local synagogue to hear a case of one community member doing some kind of harm to another. If the latter, James’s condemnation is even more poignant, as it pertains to favoritism in matters of social justice and not just common gatherings. The community had polluted justice by showing favoritism to the rich and powerful over the poor and needy—those who truly needed justice. If so, the author seems entirely justified when he declares “have you not discriminated among yourselves and become judges with evil thoughts?”

For more on the possible courtroom setting of James’s letter, read “Ancient Courts and the Letter of James” in the Fall 2025 issue of Biblical Archaeology Review.

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Subscribers: Read the full article, “Ancient Courts and the Letter of James,” by Alicia J. Batten, in the Fall 2025 issue of Biblical Archaeology Review.

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