Public Trials in the Epistle of James

A part of School of Athens By Raphael (1509–1511), public domain. In the Greco-Roman era trials were very public and many people would participate just for fun.

The Epistle of James is one of the most neglected books of the New Testament. With its unique perspective, style, and message of social justice, it is surprising that this letter has received so little attention compared to other epistolary books in the Bible. Traditionally associated with Jesus’ brother James, the book is written in a letter-form that addresses many of the social and economic tensions in the period leading up to the Jewish Revolt (66–73 AD). James does not shy away from dealing with the pride of the wealthy for the powerful, and the corrupt business practices of the wealthy.

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

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Other debates center on various aspects of James’ content, such as the setting of James 2:1–7, in which James calls on members of his community to show favoritism to the rich and powerful. The author paints a scene in which a man wearing a gold ring and dressed in fine clothes goes to an assembly and is given special treatment and the best seat while a poor man in shabby clothes is not even given a proper place to sit. In the article “Ancient Courts and the Epistle of James” in the fall of 2025 A Review of Biblical ArchaeologyAlicia J. Beaton argues that the setting of James’ story was likely a court of law or perhaps a local synagogue where such legal disputes were heard and discussed.

“Courts in the Roman Empire were unusually public,” says Beaton. “This means that legal disputes were on full display for the city’s population.” As a resident of 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 dress and clothing as a means of subtly influencing their cases before the judges. A rich and powerful defendant. The would of course dress the part, ensuring that the judge was well aware of their power in the community. Likewise, someone who felt wronged in a particular case might come to a trial dressed in shabby clothes and tattered clothes to dramatically express how they felt about their situation.

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In James’ story, it may very well be that the assembly gathered in a public court or perhaps a local synagogue to plead the case of one member of a community to the detriment of another. If the latter, James’s condemnation is even more controversial, as it concerns benevolence in matters of social justice, not just common gatherings. Society had polluted justice by favoring the rich and powerful over the poor and needy – the people who really needed justice. If so, the author feels fully justified when he declares “Have you not discriminated among yourselves and become judges with evil thoughts?”

For more information on the possible committal setting of the Epistle of James, read “Ancient Courts and the Epistle of James” in Fall 2025. A Review of Biblical Archaeology.

Customers: Read the full article, “Ancient Courts and the Epistle of James,” by Alicia J. Batten, Fall 2025 A Review of Biblical Archaeology.

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