Reference: James, The General Epistle Of
Fausets
Called by Eusebius (H. E. 2:23; A.D. 330) the first of the catholic (universal) epistles, i.e. addressed to the church in general; not, as Paul's letters, to particular churches or individuals. In the oldest manuscripts except the Sinaiticus manuscript they stand before Paul's epistles. Two were "universally acknowledged" (homologoumena, Eusebius): 1 Peter and 1 John. All are found in every existing manuscript of the whole New Testament. The epistle of James, being addressed to the scattered Israelites, naturally was for a time less known. Origen, who lived between A.D. 185 and 254, first expressly mentions it (Commentary on John, Joh 1:19). Clement of Rome quotes from it a century earlier (1 Ep. to Cor. 10: Jas 2:21-23). The Shepherd of Hermas soon after quotes Jas 4:7. Irenaeus (Haer. 4:16, section 2). refers to Jas 2:23.
The old Syriac version has it and the Epistle to Hebrew alone of the books which were "disputed" (antilegomena, Euseb. 3:2) yet "acknowledged by the majority" (Euseb.). No Latin father of the first three centuries quotes it. It is specified as canonical both in the East and West in the councils of Hippo and Carthage, A.D. 397. Known only partially at first, it subsequently obtained a wider circulation; and the proofs becoming established of its having been recognized in apostolic churches, which had men endowed with the discernment of spirits to discriminate inspired utterances from uninspired (1Co 14:37), it was universally accepted. The Old Testament Apocrypha is a different case; the Jewish church had no doubt about it, they knew it to be not inspired. Luther's objection ("an epistle of straw, destitute of evangelical character") was due to his thinking that James 2 was opposed to Paul's doctrine of justification by faith not works.
The two viewing justification from distinct standpoints harmonize and mutually complement each other's definitions. By "works" James means love, which is the spirit of true "works" such as God accepts; for he compares "works" to "the spirit," "faith" to "the body." In Jas 2:26, "as the body without the spirit is dead, so faith without works is dead also," if mere outward deeds were meant, "works" would answer to "the body," "faith" to "the spirit." His reversing this proves he means by "faith" the form of faith without the working reality. Such "faith" apart from (Greek chooris) the spirit of faith, which is LOVE (and love evidences itself in works) is dead; precisely the doctrine of Paul also: 1Co 13:2; Ga 5:6, "faith which worketh by love" (its spirit). So also Jas 2:17; "faith, if it hath not works, is dead, being alone"; presumed faith, if it have not works, is dead, being by itself (Greek for "alone"), i.e. severed from its spirit, love; just as the body would be "dead" if severed from the spirit.
Paul speaks of faith in its justifying the sinner before God; James in its justifying the believer evidentially before men. Ver. 18, show me (evidence to me) thy faith without thy works, but thou canst not, whereas "I will show thee my faith by my works." Abraham was justified by faith before God the moment he believed God's promise (Ge 15:6). He showed his faith, and so was justified evidentially before men, by his offering Isaac 40 years afterward. The tree shows its life by fruits, but is alive before either leaves or fruits appear. (See FAITH) In Jas 2:23 James recognizes, like Paul, that Abraham's "faith was imputed unto him for righteousness." James meets the Jews' false notion that their possession of the law, though they disobeyed it, and their descent from Abraham and notional belief apart from obedience, would justify (an error which Paul also combats, Ro 2:17-25; compare Jas 1:22).
James in Jas 1:3; 4:1,12, accords with Ro 5:3; 6:13; 7:23; 14:4. Coincidence with the Sermon on the Mount. James's specialty was so to preach the gospel as not to disparage the law which the Jews so reverenced. As Paul's epistles unfold the doctrines flowing from the death and resurrection of Christ, so James's epistle unfolds His teaching during His life, and is a commentary on the Sermon on the Mount. Both represent the law as fulfilled in love; the language corresponds: Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5; 5:15 with Mt 7:7-11; Jas 2:13 with Mt 5:7; 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19.
He teaches the same gospel righteousness which the sermon on the mount inculcates as the highest realization of the law. His character as "the just," or legally righteous, disposed him to this coincidence (Jas 1:20; 2:10; 3:18 with Mt 5:20), and fitted him for both presiding over a church zealous of the law, and winning Jewish converts, combining as he did in himself Old Testament righteousness with evangelical faith, Jas 2:8 with Mt 5:44,48.
Practice, not profession, is the test of acceptance (Jas 2:17; 4:17 with Mt 7:21-23). Sins of tongue, lightly as the world regards them, seriously violate the law of love (Jas 1:26; 3:2-18 with Mt 5:22). So swearing: Jas 5:12 with Mt 5:33-37. Object: Persons addressed. The absence of the apostolic benediction favors the view that the epistle, besides directly teaching the believing, indirectly aims at the unbelieving Israelites also. To those he commends humility, patience, prayer; to these he addresses awful warnings (Jas 5:7-11; 4:9; 5:1-6). The object is:
(1) To warn against prevalent Jewish sins: formalism as contrasted with true religious "service" (threskeia, cult); the very ritual "services" of the gospel consist in mercy and holiness (compare Jas 1:27 with Mt 23:23; Mic 6:7-8); in undesigned coincidence with James's own decision against mere ritualism at the council, as recorded in the independent history (Ac 15:13-21); against fanaticism which, under the garb of religious zeal, was rending Jerusalem (Jas 1:20); fatalism (Jas 1:13); mean crouching to the rich (Jas 2:2); evil speaking (Jas 3:3-12; 4:11); partisanship (Jas 3:14); boasting (Jas 2:5; 4:16); oppression (Jas 5:4).
(2) To teach Christians patience in trial (Jas 1:2), in good works (Jas 1:22-25), under provocation (Jas 3:17), under oppression (Jas 5:7), under persecution (Jas 5:10). The motive for patience is the Lord's speedy coming to right all wrong (Jas 5:8, Meyrick in Smith's Dictionary). In Jas 5:14 James writes, "Is any sick among you? let him call for the elders of the church"; not some one, as Rome interprets it, to justify her extreme unction. The elders praying for him represent the whole church, "anointing him with oil in the name of the Lord." This sign accompanied miraculous healings wrought by Christ's apostles. To use the sign now, when the reality of miraculous healing is gone, is unmeaning superstition.
Other apostolic usages are discontinued as no longer expedient (1Co 11:4-15; 16:20), so unction of the sick: Rome anoints to heal the soul where life is despaired of; James's unction was to heal the body where life is to be preserved. Oil as sign of divine grace was appropriate in healing. Inspiration. In Ac 15:28 he joins with the other apostles, elders, and brethren, in writing," it seemed good to the Holy Spirit and to us," etc. Peter, the apostle of the circumcision, tacitly confirms the inspiration of the first president of the Jerusalem church, with whose Jewish sympathies he had much in common, by incorporating with his own inspired writings ten passages from James (compare Jas 1:1 with 1Pe 1:1; Jas 1:2 with 1Pe 1:6; 4:12-13; Jas 1:11 with 1Pe 1:24; Jas 1:18 with 1Pe 1:3; Jas 2:7 with 1Pe 4:14; Jas 3:13 with 1Pe 2:12; Jas 4:1 with 1Pe 2:11; Jas 4:6 with 1Pe 5:5-6; Jas 4:7 with 1Pe 5:6,9; Jas 4:10 with 1Pe 5:6; Jas 5:20 with 1Pe 4:8).
The style. Its pure Greek shows it was meant not only for the Jerusalem Jews but for the Hellenists, i.e. Greek-speaking Jews. The style is curt and sententious, gnome succeeding gnome. A Hebraic character prevails, as the poetic parallelisms show (Jas 3:1-12). The Jewish term "synagogue" (Jas 2:2. margin) is applied to the Christian "assembly." The images are covert arguments from analogy, combining logic with poetical vividness. Eloquence, terse and persuasive, characterizes this epistle. Its palp
See Verses Found in Dictionary
And he had faith in Yahweh, - so he reckoned it to him as righteousness.
Will Yahweh, be pleased, with thousands of rams? with myriads of torrents of oil? Shall I give my firstborn for my transgression? the fruit of my body for the sin of my soul? He hath told thee, O son of earth, what is good, - what then is, Yahweh, seeking of thee, but, to do justice, to delight in lovingkindness, and humbly to walk with thy God?
Happy, the merciful; for, they, shall receive mercy:
Rejoice and exult, because, your reward, is great in the heavens; for, so, persecuted they the prophets who were before you.
Whosoever, therefore, shall relax one of these commandments, the least, and teach men so, shall be called, least, in the kingdom of the heavens; but, whosoever shall do and teach, the same, shall be called, great, in the kingdom of the heavens. For I say unto you, that, unless your righteousness exceed that of the Scribes and Pharisees, in nowise, may ye enter into the kingdom of the heavens.
But, I, say unto you, that, every one who is angry with his brother, shall be, liable, to judgment, - and, whosoever shall say to his brother, Worthless one!, shall be, liable, to the high council; and, whosoever shall say, Rebel!, shall be, liable, unto the fiery gehenna.
Again, ye have heard that it was said, to them of olden time, Thou shalt not swear falsely, - but shalt render unto the Lord, thine oaths. But, I, tell you - not to swear, at all: Neither by heaven, because it is the, throne of God, - read more. Nor by the earth, because it is his, footstool; nor by Jerusalem, because, it is the, city, of the Great King; Nor, by thine own head, mayest thou swear, because thou art not able to make, one hair, white or black. But let your word be, Yea, yea, - Nay, nay; and, what goeth beyond these, is, of evil.
But, I, say unto you, Be loving your enemies, and praying for them who are persecuting you:
Ye, therefore, shall become, perfect: as, your heavenly Father, is perfect.
Ye, therefore, shall become, perfect: as, your heavenly Father, is perfect.
For, if ye forgive men their faults, Your Father who is in the heavens, will forgive, even you; But, if ye forgive not men their faults, neither will your Father forgive, your faults.
Be not laying up for yourselves treasures upon the earth, where, moth and rust, do tarnish, and where, thieves, dig through and steal;
No one, unto two masters, can be in service; for either, the one, he will hate, and, the other ,love, or, one, he will hold to, and, the other, despise: Ye cannot be in service, unto God, and, unto Riches.
Judge not, that ye be not judged; - For, with what judgment ye judge, shall ye be judged, - and, with what measure ye mete, shall it be measured unto you.
Be asking, and it shall be given you, Be seeking, and ye shall find, - Be knocking, and it shall be opened unto you. For, whosoever asketh, receiveth, and, he that seeketh, findeth, - and, to him that knocketh, shall it be opened. read more. Or what man, from among yourselves, whom his son shall ask for a loaf, - a stone, will give him? Or, a fish also, shall ask, - a serpent, will give him? If then, ye, being, evil, know how, good gifts, to be giving unto your children, how much more, will, your Father who is in the heavens, give good things to them that ask, him?
Not every one that saith unto me, Lord! Lord! shall enter into the kingdom of the heavens, - but he that doeth the will of my Father who is in the heavens. Many, will say unto me, in, that, day, Lord! Lord! did we not, in thy name, prophesy, and, in thy name, cast, demons, out, - and, in thy name, many works of power, perform? read more. And, then, will I confess unto them, Never, have I acknowledged you, - Depart from me, ye workers of lawlessness!
Alas for you, Scribes and Pharisees, hypocrites; because ye tithe the mint and the anise and the cummin, - and have dismissed the weightier matters of the law - the justice, the mercy, and the faith; whereas, these, it was binding, to do, and, those, not to, dismiss.
And, this, is the witness of John, when the Jews sent forth unto him, out of Jerusalem, priests and Levites, - that they might question him - Who art, thou?
And, after they held their peace, James answered, saying - Brethren! hearken unto me. Symeon, hath fully told how God, first visited, to take out of the nations, a people for his name. read more. And, with this, agree the words of the prophets, according as it is written - After these things, will I return, and will rebuild the tent of David that hath fallen, and, the ruins thereof, will I rebuild, and will set it up again: That the residues of men may seek out the Lord, and all the nations upon whom my name hath been called, saith the Lord that doeth these things, Known from age-past times. Wherefore, I, judge, not to be troubling them who, from the nations, are turning unto God; but to write unto them, to abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. For, Moses, out of ancient generation, hath, in every city, them who proclaim him; seeing, that in the synagogues, every sabbath, he is read.
For it hath seemed good unto the Holy Spirit and unto us, no greater burden, to be laying upon you, than these necessary things: -
If, however, thou, art taking the name of Jew, and resting thyself upon law, and boasting in God, And art taking note of his will, and testing the things that differ - when receiving oral instruction out of the law, read more. Art persuaded, moreover, that, thou thyself, art - a guide of the blind, a light of them that are in darkness, A trainer of the simple, a teacher of babes, having the forming of knowledge and truth in the law, - Thou, therefore, that art teaching someone else, thyself, art thou not teaching? Thou that proclaimest - Do not steal! Art thou, stealing? That sayest - Do not commit adultery! Art thou, committing adultery? That abhorrest sacrilege, Art thou, robbing temples? That in law dost boast, Through the transgression of the law, art thou dishonouring God? For the name of God, because of you, is defamed among the nations, - even as it is written. For, circumcision, indeed, profiteth - if, law, thou be practising; but, if thou be a transgressor of law, thy circumcision, hath become, uncircumcision
And, not only so, but let us boast also in our tribulations; knowing that, our tribulation, worketh out endurance.
Neither be presenting your members as weapons of unrighteousness unto sin, but present yourselves unto God as though alive from among the dead, and your members as weapons of righteousness unto God;
But I behold a diverse law in my members, warring against the law of my mind and taking me captive in the law of sin which existeth in my members: -
Who art, thou, that judgest another's domestic? To his own master, he standeth or falleth; he shall, however, be made to stand, - for his master is able to make him stand.
Every man, praying, or prophesying, having anything upon his head, putteth to shame his head; But, every woman, praying, or prophesying, with her head, unveiled, putteth to shame her head, - for it is, one and the same, with her having been shaven. read more. For, if a woman doth not veil herself, let her also be shorn; but, if it were a shame in a woman to be shorn or shaven, let her be veiled. For, a man, indeed, ought not to be veiling his head, being, the image and glory of God, - but, the woman, is the glory of man; For, man, is not, of woman, but, woman, of man; For also man was not created, for the sake of the woman, but woman, for the sake of the man. For this cause, ought the woman to have, permission, upon her head, because of the messengers. Howbeit, neither is woman apart from man, nor man apart from woman - in the Lord; For, just as the woman is of the man, so, also the man, is through means of the woman; - but, all things, are of God. Among your own selves, judge ye, - Is it becoming for a woman, - unveiled, to be praying unto God? Doth not, even nature herself, teach you - that, if, a man, have long hair, it is a dishonour to him; But, if, a woman, have long hair, it is a glory to her, for, her long hair, instead of a veil, hath been given to her.
And, though I have the gift of prophesying, and know all sacred secrets, and all knowledge, - and though I have all faith, so as to be removing mountains, and have not, love, I am, nothing;
If anyone thinketh himself to be a prophet, or spiritually gifted, let him acknowledge the things which I am writing to you, - that they are, a commandment, of the Lord.
Who also hath made us sufficient to be ministers of a new covenant - not of letter, but of spirit, for, the letter, killeth, whereas, the Spirit, maketh alive. But, if, the ministry of death, in letters engraven in stones, was brought into existence with glory, so that the sons of Israel could not look steadfastly into the face of Moses, by reason of the glory of his face - which glory was to be done away, read more. How shall not, rather, the ministry of the Spirit, be with glory? For, if, the ministry of condemnation was glory, much rather, doth the ministry of righteousness abound with glory, For that which hath been made glorious, hath not even been made glorious, in this respect, - by reason of the surpassing glory. For, if that which was to be done away was brought in with glory, much more, that which is to abide, is in glory. Having, then, such hope as this, great openness of speech, do we use; - And are not just like Moses, who kept putting a veil upon his face, so that the sons of Israel should not look steadily unto the end of that which was to be done away. But their thoughts were turned into stone: for, until this very day, the same veil, upon the reading of the old covenant, abideth, not to be removed, because, in Christ, it is to be done away; But, until this day, whensoever Moses is read, a veil upon their heart, doth lie; Howbeit, whensoever he turneth unto the Lord, he taketh off the veil: And, the Lord, is, the Spirit: now, where the Spirit of one who is Lord is, there is freedom! And, we all, with unveiled face, receiving and reflecting, the glory of the Lord, into the same image, are being transformed, from glory into glory, - even as from a Spirit that is Lord.
For, in Christ Jesus, neither, circumcision, availeth anything, nor uncircumcision, but faith, through love, energising.
James, a servant, of God and of the Lord Jesus Christ, - unto the twelve tribes that are in the dispersion, Wishes joy. All Joy, account it, my brethren, whensoever ye fall in with, manifold, temptations, -
All Joy, account it, my brethren, whensoever ye fall in with, manifold, temptations, -
All Joy, account it, my brethren, whensoever ye fall in with, manifold, temptations, - Taking note, that, the proving of your faith, worketh out endurance; read more. But let, your endurance, have, mature work, that ye may be mature and complete, in nothing, coming short. But, if any of you is sinning short of wisdom, let him be asking of God, Who giveth unto all freely and upbraideth not, and it shall be given him;
For the sun hath sprung up, with it scorching heat, and hath withered the grass, and, the flower thereof, hath fallen out, and, the beauty of the face thereof, hath perished, - so, also the rich, in his goings, shall languish.
Let, no one, while tempted, be saying - From God, am I tempted, - for, God, cannot be tempted by things evil, and, himself, tempteth no one;
Because he was so minded, he hath brought us forth with a word of truth, to the end we should be a sort of firstfruit of his creatures
For, man's anger, worketh not, God's righteousness.
For, man's anger, worketh not, God's righteousness.
Become ye doers of the word, and not hearers only - reasoning yourselves astray;
Become ye doers of the word, and not hearers only - reasoning yourselves astray; Because, if any is, a word-hearer, and not a doer, the same, is like unto a man observing his natural face in a mirror, - read more. For he observed himself, and is gone away, and, straightway, it hath escaped him, - what manner of man, he was! But, he that hath obtained a nearer view into the perfect law of liberty, and hath taken up his abode by it, becoming - not a forgetful hearer, but a work doer, the same, happy in his doing, shall be. If any thinketh he is observant of religion, not curbing his own tongue, but deceiving his own heart, this one's, religious observance is, vain: Religious observance, pure and undefiled with our God and Father, is, this - to be visiting orphans and widows in their affliction, unspotted, to keep, himself, from the world.
For, if there enter into your synagogue a man wearing gold rings in gay clothing, and there enter a destitute man also, in soiled clothing, -
For, if there enter into your synagogue a man wearing gold rings in gay clothing, and there enter a destitute man also, in soiled clothing, -
Hearken! my brethren beloved: - Hath not, God, chosen the destitute in the world to be rich in faith and heirs of the kingdom which he hath promised to them that love him?
Do not, they, defame the noble name which hath been invoked upon you? If ye are, indeed, fulfilling, a royal law, according to the scripture - Thou shalt love thy neighbour as thyself, nobly, are ye doing;
For, a man who shall keep, the whole law, but shall stumble in one thing, hath become, for all things, liable, -
For, a man who shall keep, the whole law, but shall stumble in one thing, hath become, for all things, liable, -
For, the judgment, will be without mercy, unto him that hath shewed no mercy: Mercy, boasteth, over judgment.
So, also, faith, if it have not works, is dead, by itself.
So, also, faith, if it have not works, is dead, by itself.
Abraham our father, was it not, by works, he was declared righteous - when he offered Isaac his son upon the altar? Thou seest that, his faith, had been working together with his works, and by his works did his faith become full-grown, - read more. And the scripture was fulfilled which saith - And Abraham believed God, And it was reckoned to him as righteousness, and, God's friend, was he called:
And the scripture was fulfilled which saith - And Abraham believed God, And it was reckoned to him as righteousness, and, God's friend, was he called:
And the scripture was fulfilled which saith - And Abraham believed God, And it was reckoned to him as righteousness, and, God's friend, was he called:
Just as, the body, apart from spirit, is dead, so, our faith also, apart from works, is dead.
Not, many teachers, become ye, my brethren, knowing that, a severer sentence, shall ye receive; For, oft, are we stumbling, one and all: If anyone, in word, doth not stumble, the same, is a mature man, able to curb even the whole body.
For, oft, are we stumbling, one and all: If anyone, in word, doth not stumble, the same, is a mature man, able to curb even the whole body. Now, if, the horses bits, into their mouths, we thrust, to the end they may be yielding to us, their whole body also, do we turn about.
Now, if, the horses bits, into their mouths, we thrust, to the end they may be yielding to us, their whole body also, do we turn about.
Now, if, the horses bits, into their mouths, we thrust, to the end they may be yielding to us, their whole body also, do we turn about. Lo! the ships also, large as they are, and, by rough winds, driven along, are turned about by a very small helm, whithersoever the impulse of the steersman inclineth.
Lo! the ships also, large as they are, and, by rough winds, driven along, are turned about by a very small helm, whithersoever the impulse of the steersman inclineth.
Lo! the ships also, large as they are, and, by rough winds, driven along, are turned about by a very small helm, whithersoever the impulse of the steersman inclineth. So, also, the tongue, is, a little member, and yet, of great things, maketh boast. Lo! how small a fire, kindleth, how great a forest;
So, also, the tongue, is, a little member, and yet, of great things, maketh boast. Lo! how small a fire, kindleth, how great a forest;
So, also, the tongue, is, a little member, and yet, of great things, maketh boast. Lo! how small a fire, kindleth, how great a forest; And, the tongue, is a fire, - as , the world of unrighteousness, the tongue, becometh fixed among our members, that which defileth the whole body and setteth on fire the wheel of our natural life, and is set on fire, by gehenna!
And, the tongue, is a fire, - as , the world of unrighteousness, the tongue, becometh fixed among our members, that which defileth the whole body and setteth on fire the wheel of our natural life, and is set on fire, by gehenna!
And, the tongue, is a fire, - as , the world of unrighteousness, the tongue, becometh fixed among our members, that which defileth the whole body and setteth on fire the wheel of our natural life, and is set on fire, by gehenna! For, every nature - both of wild beasts and of birds, both of reptiles and of things in the sea, is to be tamed, and hath been tamed, by the human nature;
For, every nature - both of wild beasts and of birds, both of reptiles and of things in the sea, is to be tamed, and hath been tamed, by the human nature;
For, every nature - both of wild beasts and of birds, both of reptiles and of things in the sea, is to be tamed, and hath been tamed, by the human nature; But, the tongue, none of mankind can, tame, - A restless mischief! Full of deadly poison
But, the tongue, none of mankind can, tame, - A restless mischief! Full of deadly poison
But, the tongue, none of mankind can, tame, - A restless mischief! Full of deadly poison Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being!
Therewith, are we blessing our Lord and Father, and, therewith, we are cursing the men who, after the likeness of God, have been brought into being! Out of the same mouth, come forth blessing and cursing! Not meet, my brethren, for, these things, thus, to be coming to pass!
Out of the same mouth, come forth blessing and cursing! Not meet, my brethren, for, these things, thus, to be coming to pass!
Out of the same mouth, come forth blessing and cursing! Not meet, my brethren, for, these things, thus, to be coming to pass! Doth, the fountain, out of the same opening, teem forth the sweet and the bitter?
Doth, the fountain, out of the same opening, teem forth the sweet and the bitter?
Doth, the fountain, out of the same opening, teem forth the sweet and the bitter? Is it possible, my brethren, for, a fig-tree, to produce, olives, or, a vine, figs? Neither can, salt, water yield, sweet.
Is it possible, my brethren, for, a fig-tree, to produce, olives, or, a vine, figs? Neither can, salt, water yield, sweet.
Is it possible, my brethren, for, a fig-tree, to produce, olives, or, a vine, figs? Neither can, salt, water yield, sweet. Who is wise and well-instructed-among you? Let him show, out of his comely behaviour, his works, in meekness of wisdom.
Who is wise and well-instructed-among you? Let him show, out of his comely behaviour, his works, in meekness of wisdom. But, if, bitter jealousy, ye have, and rivalry, in your hearts; be not boasting and showing yourselves false against the truth!
But, if, bitter jealousy, ye have, and rivalry, in your hearts; be not boasting and showing yourselves false against the truth! This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! read more. For, where jealousy and rivalry are, there, are anarchy and every ignoble deed. But, the wisdom from above, is - first pure, then peaceable, reasonable, easy to be entreated, fraught with mercy and good fruits, without partiality, without hypocrisy.
But, the wisdom from above, is - first pure, then peaceable, reasonable, easy to be entreated, fraught with mercy and good fruits, without partiality, without hypocrisy. And, in harvest of righteousness, with peace, is sown by them that make peace.
And, in harvest of righteousness, with peace, is sown by them that make peace.
Whence wars and whence fightings among you? are they not from hence - due to your pleasures which are taking the field in your members?
Whence wars and whence fightings among you? are they not from hence - due to your pleasures which are taking the field in your members?
Adulteresses! Know ye not that, the friendship of the world, is, enmity to God? Whosoever, therefore, is minded to be, a friend, of the world, an enemy of God, doth constitute himself.
Howbeit he giveth, greater, favour. Wherefore it saith - God, against the haughty, arrayeth himself, Whereas, unto the lowly, he giveth favour. Range yourselves, therefore, under God, but withstand the adversary, and he will flee from you:
Range yourselves, therefore, under God, but withstand the adversary, and he will flee from you:
Be miserable and lament and weep, let, your laughter, into lamentation, be turned, and, your joy, into dejection; Be made low in presence of the Lord, and he will lift you up. read more. Be not speaking one against another, brethren! He that speaketh against a brother, or judgeth his brother, speaketh against law, and judgeth law; Now, if, upon law, thou art passing judgment, thou art not a doer of law, but a judge!
Be not speaking one against another, brethren! He that speaketh against a brother, or judgeth his brother, speaketh against law, and judgeth law; Now, if, upon law, thou art passing judgment, thou art not a doer of law, but a judge! One, is Lawgiver and Judge - He who hath power to save and to destroy; but who art, thou, that judgest thy neighbour?
Whereas, now, are ye boasting in your pretensions: - All boasting like this, is, wicked, To him, therefore, who knoweth how to be doing, a right thing, and is not doing it, it is, sin, unto him.
Come now! ye wealthy! Weep ye, howling, for your hardships which are coming upon you: Your wealth, hath rotted, and, your garments, have become, moth-eaten, -
Your wealth, hath rotted, and, your garments, have become, moth-eaten, - Your gold and silver, have rusted away, and, their rust, shall be, witness against you, and shall eat your flesh, as fire! Ye have laid up treasure in days of extremity: - read more. Lo, the wage of the workers who have out down your fields - that which hath been kept back, by you, is crying out; and, the outcries of them who reaped, into the ears of the Lord of hosts, have entered:
Lo, the wage of the workers who have out down your fields - that which hath been kept back, by you, is crying out; and, the outcries of them who reaped, into the ears of the Lord of hosts, have entered: Ye have luxuriated upon the land, and run riot, ye have pampered your hearts in a day of slaughter; read more. Ye sentenced - ye murdered the Righteous one! Is he not arraying himself against you? Be patient, therefore, brethren, until the Presence of the Lord: - Lo! the husbandman, awaiteth the precious fruit of the earth, having patience for it, until it receive the early and the latter rain:
Be patient, therefore, brethren, until the Presence of the Lord: - Lo! the husbandman, awaiteth the precious fruit of the earth, having patience for it, until it receive the early and the latter rain: Be, ye also, patient, Stablish your hearts, because, the Presence of the Lord, hath drawn near.
Be, ye also, patient, Stablish your hearts, because, the Presence of the Lord, hath drawn near. Be not sighing, brethren, one against another, lest ye be judged, - Lo! the Judge, before the doors, is standing. read more. An example, take ye, brethren, of distress and patience, - the prophets who have spoken in the name of the Lord.
An example, take ye, brethren, of distress and patience, - the prophets who have spoken in the name of the Lord. Lo! we pronounce them happy who have endured; - Of the endurance of Job, ye have heard, and, the end of the Lord, have ye seen, - that, of much tender affection, is the Lord, and full of compassion, read more. But, before all things, my brethren, do not swear, - either by heaven, or by the earth, or by any other oath; but let your Yea be yea, and your Nay nay, - lest, under judgment, ye fall.
Sick, is any among you? Let him call unto him the elders of the assembly, and let them pray for him, anointing him with oil in the name of the Lord; - And, the prayer of faith, shall save the exhausted one, and the Lord will raise him up, and, if he have committed, sins, it shall be forgiven him.
Be ye taking note - that, he that turneth back a sinner out of the error of his way - will save his soul out of death, and hide a multitude of sins.
Peter, an apostle of Jesus Christ, unto the chosen pilgrims of the dispersion, throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, -
Blessed be the God and Father of our Lord Jesus Christ, Who, according to his great mercy, hath regenerated us unto a living hope, through the resurrection of Jesus Christ from among the dead,
Wherein ye exult, though, for a little, just now, if needful, put to grief in manifold temptations,
Inasmuch as - All flesh, is as grass, and, all the glory thereof, as the flower of grass, - The grass hath withered, and the flower hath fallen out,
Beloved! I exhort you, as sojourners and pilgrims, to abstain from fleshly covetings, such as take the field against the soul; Having, your behaviour among the nations, honourable, - in order that, wherein they speak against you as evil-doers, they may, owing to the honourable works they are permitted to behold, glorify God in the day of visitation.
Before all things, keeping, fervent, your love, among yourselves, because, love, covereth a multitude of sins;
Beloved! be not held in surprise by the burning among you, which, for putting you to the proof, is befalling you, as though a, surprising, thing were happening unto you; But, in so far as ye are taking fellowship in the Christ's sufferings, rejoice! in order that, in the revealing of his glory also, ye may rejoice with exultation: read more. If ye are being reproached in the name of Christ, happy are ye ! Because, the Spirit, of the glory, and the Spirit of God, unto you is bringing rest.
In like manner, ye younger men - submit yourselves unto elders; - All, however, one towards another, gird on humility; because, God, against the haughty, arrayeth himself, whereas, unto the lowly, he giveth favour. Be made lowly, therefore, under the strong hand of God, that he may lift, you, up in due time, -
Be made lowly, therefore, under the strong hand of God, that he may lift, you, up in due time, -
Be made lowly, therefore, under the strong hand of God, that he may lift, you, up in due time, -
Whom resist, steadfast in your faith, knowing that, the same sufferings, in your brotherhood that is in the world, are being accomplished.
Smith
James, The General Epistle of.
The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.