Scarcely any of these seven points, taken singly, would be at all decisive; but when we sum them up together, remembering in how short a letter they occur, and when we add them to the very plain and simple language of the address, we have an argument which will carry conviction to most persons who have no preconceived theory of their own to defend. And to this positive evidence derived from the presence of so much material that indicates Jewish circles as the destined recipients of the letter, we must add the strongly confirmatory negative evidence derived from the absence of anything which specially points either to Gentile converts or unconverted heathen. We may therefore read the letter as having been written by one who had been born and educated in a thoroughly Jewish atmosphere, who had accepted the Gospel, not as cancelling the Law, but as raising it to a higher power; and we may read it also as addressed to men who, like the writer, are by birth and education Jews, and, like him, have acknowledged Jesus as their Lord and the Christ. The difference between writer and readers lies in this, that he is in Palestine, and they not; that he appears to be in a position of authority, whereas they seem for the most part to be a humble and suffering folk. All which fits in admirably with the hypothesis that we have before us an Epistle written by the austere and Judaic-minded James the Just, written from Jerusalem, to comfort and warn those Jewish Christians who lay remote from his personal influence. That it is Jewish _Christians_, and not unbelieving Jews, or Jews whether believing or not, who are addressed, is not open to serious doubt. There is not only the fact that St. James at the outset proclaims himself to be a Christian (i. 1), but also the statement that the wealthy oppressors of his poor readers "blaspheme the honourable Name by which ye are called," or more literally "which was called upon you," viz. the Name of Christ. Again, the famous paragraph about faith and works assumes that the faith of the readers and the faith of the writer is identical (ii. 7, 14-20). Once more, he expressly claims them as believers when he writes, "My brethren, hold not _the faith of our Lord Jesus Christ_, the Lord of glory, with respect of persons" (ii. 1). And if more be required, we have it in the concluding exhortations: "Be patient, therefore, brethren, _until the coming of the Lord_.... Stablish your hearts: for _the coming of the Lord_ is at hand" (v. 7, 8).