Welcome to James!
Although it’s only five chapters long, each chapter of James is power packed with practical and insightful information.
Below is helpful information I found in Fee and Stuarts Book, “How to Read the Bible Book by Book:“
Orienting Data for James
Content: a treatise composed of short moral essays, emphasizing endurance in hardship and responsible Christian living, with special concern that believers practice what they preach and live together in harmony
Date: unknown; dated anywhere from the mid–40s a.d. to the 90s, depending on authorship; probably earlier than later
Recipients: believers in Christ among the Jewish Diaspora
Occasion: unknown, but the treatise shows concern for real conditions in the churches, including severe trials, dissensions caused by angry and judgmental words, and abuse of the poor by the wealthy
Emphases: practical faith on the part of believers; joy and patience in the midst of trials; the nature of true (Christian) wisdom; attitudes of the rich toward the poor; abuse and proper use of the tongue
Specific Advice for Reading James
James is admittedly difficult to read through, because of its many starts and stops, twists and turns. But along with seeing the threads that hold things together, which we noted above, several other matters should help you to read this letter with better understanding.
First, in terms of content, you will find the letter to have a variety of kinds of material in it, all of it directed specifically at Christian behavior, rather than propounding Christian doctrine. Included are a goodly number of sayings or aphorisms that look like Old Testament wisdom on the one hand and the teachings of Jesus on the other. That is, much as the Synoptic Gospels often present the teaching of Jesus in the form of sayings—which at times ring with echoes of Jewish wisdom—so with James. This is found both in his emphasis on wisdom as such and in the frequent aphoristic nature of so much that he says. In this vein you should also look for his frequent echoes of the teachings of Jesus (e.g., 1:5–6; 2:8;5:9, 12). As with all Jewish wisdom (see the introduction to the Old Testament Writings, p. 120), the concern is not doctrinal or logical, but practical; the test of its truthfulness has to do with how it works out in the reality of everyday life.
Second, in terms of form, you will find a kind of sermonic quality to James. As you read, note the various rhetorical devices he employs, especially some that reflect the Greco-Roman diatribe (see “Specific Advice for Reading Romans,” p. 319)—direct address (“my [dear] brothers and sisters” 14x), rhetorical questions (e.g., Jas 2:3–7, 14, 21; 3:11–12, 13; 4:1, 5), and the use of an imagined interlocutor (2:18–20; 4:12, 13, 15). Thus James’s use of the Wisdom tradition is not proverbial but sermonic; he hopes to persuade and thus to facilitate change in the way God’s people live in community with one another.
Third, don’t fall into the habit, which is easy in this case, of reading James as though it were addressed to individual believers about their one-on-one relationship with God and others. Nothing could be further from James’s own concerns. From the outset his passion is with life within the believing community. While it is true that each must assume his or her individual responsibility to make the community healthy, the concern is not with personal piety as much as it is with healthy communities. To miss this point will cause you to miss what drives this letter from beginning to end.
Finally, you need to read the sections about the rich and poor with care (1:9–11, 27; 2:1–13; 4:13–5:6), since it is not easy to tell whether both groups are members of the believing community. In any case, James is decidedly—as is the whole of Scripture—on the side of the poor. The rich are consistently censured and judged, not because of their wealth per se, but because it has caused them to live without taking God into account and thus to abuse the lowly ones for whom God cares.