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
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Abram believed the Lord, and He credited it to him as righteousness.
Would the Lord be pleased with thousands of rams, or with ten thousand streams of oil? Should I give my firstborn for my transgression, the child of my body for my own sin? He has told you men what is good and what it is the Lord requires of you: Only to act justly, to love faithfulness, and to walk humbly with your God.
Blessed are the merciful, because they will be shown mercy.
Be glad and rejoice, because your reward is great in heaven. For that is how they persecuted the prophets who were before you.
Therefore, whoever breaks one of the least of these commandments and teaches people to do so will be called least in the kingdom of heaven. But whoever practices and teaches [these commandments] will be called great in the kingdom of heaven. For I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will never enter the kingdom of heaven.
But I tell you, everyone who is angry with his brother will be subject to judgment. And whoever says to his brother, 'Fool!' will be subject to the Sanhedrin. But whoever says, 'You moron!' will be subject to hellfire.
"Again, you have heard that it was said to our ancestors, You must not break your oath, but you must keep your oaths to the Lord. But I tell you, don't take an oath at all: either by heaven, because it is God's throne; read more. or by the earth, because it is His footstool; or by Jerusalem, because it is the city of the great King. Neither should you swear by your head, because you cannot make a single hair white or black. But let your word 'yes' be 'yes,' and your 'no' be 'no.' Anything more than this is from the evil one.
But I tell you, love your enemies and pray for those who persecute you,
Be perfect, therefore, as your heavenly Father is perfect.
Be perfect, therefore, as your heavenly Father is perfect.
"For if you forgive people their wrongdoing, your heavenly Father will forgive you as well. But if you don't forgive people, your Father will not forgive your wrongdoing.
"Don't collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.
"No one can be a slave of two masters, since either he will hate one and love the other, or be devoted to one and despise the other. You cannot be slaves of God and of money.
"Do not judge, so that you won't be judged. For with the judgment you use, you will be judged, and with the measure you use, it will be measured to you.
"Keep asking, and it will be given to you. Keep searching, and you will find. Keep knocking, and the door will be opened to you. For everyone who asks receives, and the one who searches finds, and to the one who knocks, the door will be opened. read more. What man among you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him!
"Not everyone who says to Me, 'Lord, Lord!' will enter the kingdom of heaven, but [only] the one who does the will of My Father in heaven. On that day many will say to Me, 'Lord, Lord, didn't we prophesy in Your name, drive out demons in Your name, and do many miracles in Your name?' read more. Then I will announce to them, 'I never knew you! Depart from Me, you lawbreakers! '
"Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, yet you have neglected the more important matters of the law-justice, mercy, and faith. These things should have been done without neglecting the others.
This is John's testimony when the Jews from Jerusalem sent priests and Levites to ask him, "Who are you?"
After they stopped speaking, James responded: "Brothers, listen to me! Simeon has reported how God first intervened to take from the Gentiles a people for His name. read more. And the words of the prophets agree with this, as it is written: After these things I will return and will rebuild David's tent, which has fallen down. I will rebuild its ruins and will set it up again, so that those who are left of mankind may seek the Lord- even all the Gentiles who are called by My name, says the Lord who does these things, which have been known from long ago. Therefore, in my judgment, we should not cause difficulties for those who turn to God from among the Gentiles, but instead we should write to them to abstain from things polluted by idols, from sexual immorality, from eating anything that has been strangled, and from blood. For since ancient times, Moses has had in every city those who proclaim him, and he is read aloud in the synagogues every Sabbath day."
For it was the Holy Spirit's decision-and ours-to put no greater burden on you than these necessary things:
Now if you call yourself a Jew, and rest in the law, and boast in God, and know His will, and approve the things that are superior, being instructed from the law, read more. and are convinced that you are a guide for the blind, a light to those in darkness, an instructor of the ignorant, a teacher of the immature, having in the law the full expression of knowledge and truth- you then, who teach another, do you not teach yourself? You who preach, "You must not steal"-do you steal? You who say, "You must not commit adultery"-do you commit adultery? You who detest idols, do you rob their temples? You who boast in the law, do you dishonor God by breaking the law? For, as it is written: The name of God is blasphemed among the Gentiles because of you. For circumcision benefits you if you observe the law, but if you are a lawbreaker, your circumcision has become uncircumcision.
And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance,
And do not offer any parts of it to sin as weapons for unrighteousness. But as those who are alive from the dead, offer yourselves to God, and all the parts of yourselves to God as weapons for righteousness.
But I see a different law in the parts of my body, waging war against the law of my mind and taking me prisoner to the law of sin in the parts of my body.
Who are you to criticize another's household slave? Before his own Lord he stands or falls. And stand he will! For the Lord is able to make him stand.
Every man who prays or prophesies with something on his head dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved. read more. So if a woman's head is not covered, her hair should be cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should be covered. A man, in fact, should not cover his head, because he is God's image and glory, but woman is man's glory. For man did not come from woman, but woman came from man; and man was not created for woman, but woman for man. This is why a woman should have [a symbol of] authority on her head: because of the angels. However, in the Lord, woman is not independent of man, and man is not independent of woman. For just as woman came from man, so man comes through woman, and all things come from God. Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair it is a disgrace to him, but that if a woman has long hair, it is her glory? For her hair is given to her as a covering.
If I have [the gift of] prophecy, and understand all mysteries and all knowledge, and if I have all faith, so that I can move mountains, but do not have love, I am nothing.
If anyone thinks he is a prophet or spiritual, he should recognize that what I write to you is the Lord's command.
He has made us competent to be ministers of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit produces life. Now if the ministry of death, chiseled in letters on stones, came with glory, so that the sons of Israel were not able to look directly at Moses' face because of the glory from his face-a fading [glory]- read more. how will the ministry of the Spirit not be more glorious? For if the ministry of condemnation had glory, the ministry of righteousness overflows with even more glory. In fact, what had been glorious is not glorious in this case because of the glory that surpasses it. For if what was fading away was glorious, what endures will be even more glorious. Therefore having such a hope, we use great boldness- not like Moses, who used to put a veil over his face so that the sons of Israel could not look at the end of what was fading away. But their minds were closed. For to this day, at the reading of the old covenant, the same veil remains; it is not lifted, because it is set aside [only] in Christ. However, to this day, whenever Moses is read, a veil lies over their hearts, but whenever a person turns to the Lord, the veil is removed. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. We all, with unveiled faces, are reflecting the glory of the Lord and are being transformed into the same image from glory to glory; this is from the Lord who is the Spirit.
For in Christ Jesus neither circumcision nor uncircumcision accomplishes anything; what matters is faith working through love.
James, a slave of God and of the Lord Jesus Christ: To the 12 tribes in the Dispersion. Greetings. Consider it a great joy, my brothers, whenever you experience various trials,
Consider it a great joy, my brothers, whenever you experience various trials,
Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. read more. But endurance must do its complete work, so that you may be mature and complete, lacking nothing. Now if any of you lacks wisdom, he should ask God, who gives to all generously and without criticizing, and it will be given to him.
For the sun rises with its scorching heat and dries up the grass; its flower falls off, and its beautiful appearance is destroyed. In the same way, the rich man will wither away while pursuing his activities.
No one undergoing a trial should say, "I am being tempted by God." For God is not tempted by evil, and He Himself doesn't tempt anyone.
By His own choice, He gave us a new birth by the message of truth so that we would be the firstfruits of His creatures.
for man's anger does not accomplish God's righteousness.
for man's anger does not accomplish God's righteousness.
But be doers of the word and not hearers only, deceiving yourselves.
But be doers of the word and not hearers only, deceiving yourselves. Because if anyone is a hearer of the word and not a doer, he is like a man looking at his own face in a mirror; read more. for he looks at himself, goes away, and right away forgets what kind of man he was. But the one who looks intently into the perfect law of freedom and perseveres in it, and is not a forgetful hearer but a doer who acts-this person will be blessed in what he does. If anyone thinks he is religious, without controlling his tongue but deceiving his heart, his religion is useless. Pure and undefiled religion before our God and Father is this: to look after orphans and widows in their distress and to keep oneself unstained by the world.
For suppose a man comes into your meeting wearing a gold ring, dressed in fine clothes, and a poor man dressed in dirty clothes also comes in.
For suppose a man comes into your meeting wearing a gold ring, dressed in fine clothes, and a poor man dressed in dirty clothes also comes in.
Listen, my dear brothers: Didn't God choose the poor in this world to be rich in faith and heirs of the kingdom that He has promised to those who love Him?
Don't they blaspheme the noble name that you bear? If you really carry out the royal law prescribed in Scripture, Love your neighbor as yourself , you are doing well.
For whoever keeps the entire law, yet fails in one point, is guilty of [breaking it] all.
For whoever keeps the entire law, yet fails in one point, is guilty of [breaking it] all.
For judgment is without mercy to the one who hasn't shown mercy. Mercy triumphs over judgment.
In the same way faith, if it doesn't have works, is dead by itself.
In the same way faith, if it doesn't have works, is dead by itself.
Wasn't Abraham our father justified by works when he offered Isaac his son on the altar? You see that faith was active together with his works, and by works, faith was perfected. read more. So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness , and he was called God's friend.
So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness , and he was called God's friend.
So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness , and he was called God's friend.
For just as the body without the spirit is dead, so also faith without works is dead.
Not many should become teachers, my brothers, knowing that we will receive a stricter judgment; for we all stumble in many ways. If anyone does not stumble in what he says, he is a mature man who is also able to control his whole body.
for we all stumble in many ways. If anyone does not stumble in what he says, he is a mature man who is also able to control his whole body. Now when we put bits into the mouths of horses to make them obey us, we also guide the whole animal.
Now when we put bits into the mouths of horses to make them obey us, we also guide the whole animal.
Now when we put bits into the mouths of horses to make them obey us, we also guide the whole animal. And consider ships: though very large and driven by fierce winds, they are guided by a very small rudder wherever the will of the pilot directs.
And consider ships: though very large and driven by fierce winds, they are guided by a very small rudder wherever the will of the pilot directs.
And consider ships: though very large and driven by fierce winds, they are guided by a very small rudder wherever the will of the pilot directs. So too, though the tongue is a small part [of the body], it boasts great things. Consider how large a forest a small fire ignites.
So too, though the tongue is a small part [of the body], it boasts great things. Consider how large a forest a small fire ignites.
So too, though the tongue is a small part [of the body], it boasts great things. Consider how large a forest a small fire ignites. And the tongue is a fire. The tongue, a world of unrighteousness, is placed among the parts of our [bodies]; it pollutes the whole body, sets the course of life on fire, and is set on fire by hell.
And the tongue is a fire. The tongue, a world of unrighteousness, is placed among the parts of our [bodies]; it pollutes the whole body, sets the course of life on fire, and is set on fire by hell.
And the tongue is a fire. The tongue, a world of unrighteousness, is placed among the parts of our [bodies]; it pollutes the whole body, sets the course of life on fire, and is set on fire by hell. For every creature-animal or bird, reptile or fish-is tamed and has been tamed by man,
For every creature-animal or bird, reptile or fish-is tamed and has been tamed by man,
For every creature-animal or bird, reptile or fish-is tamed and has been tamed by man, but no man can tame the tongue. It is a restless evil, full of deadly poison.
but no man can tame the tongue. It is a restless evil, full of deadly poison.
but no man can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse men who are made in God's likeness.
With it we bless our Lord and Father, and with it we curse men who are made in God's likeness.
With it we bless our Lord and Father, and with it we curse men who are made in God's likeness. Out of the same mouth come blessing and cursing. My brothers, these things should not be this way.
Out of the same mouth come blessing and cursing. My brothers, these things should not be this way.
Out of the same mouth come blessing and cursing. My brothers, these things should not be this way. Does a spring pour out sweet and bitter water from the same opening?
Does a spring pour out sweet and bitter water from the same opening? Can a fig tree produce olives, my brothers, or a grapevine [produce] figs? Neither can a saltwater spring yield fresh water.
Can a fig tree produce olives, my brothers, or a grapevine [produce] figs? Neither can a saltwater spring yield fresh water.
Can a fig tree produce olives, my brothers, or a grapevine [produce] figs? Neither can a saltwater spring yield fresh water. Who is wise and understanding among you? He should show his works by good conduct with wisdom's gentleness.
Who is wise and understanding among you? He should show his works by good conduct with wisdom's gentleness. But if you have bitter envy and selfish ambition in your heart, don't brag and lie in defiance of the truth.
But if you have bitter envy and selfish ambition in your heart, don't brag and lie in defiance of the truth. Such wisdom does not come down from above, but is earthly, sensual, demonic. read more. For where envy and selfish ambition exist, there is disorder and every kind of evil. But the wisdom from above is first pure, then peace-loving, gentle, compliant, full of mercy and good fruits, without favoritism and hypocrisy.
But the wisdom from above is first pure, then peace-loving, gentle, compliant, full of mercy and good fruits, without favoritism and hypocrisy. And the fruit of righteousness is sown in peace by those who make peace.
And the fruit of righteousness is sown in peace by those who make peace.
What is the source of the wars and the fights among you? Don't they come from the cravings that are at war within you?
What is the source of the wars and the fights among you? Don't they come from the cravings that are at war within you?
Adulteresses! Do you not know that friendship with the world is hostility toward God? So whoever wants to be the world's friend becomes God's enemy.
But He gives greater grace. Therefore He says: God resists the proud, but gives grace to the humble. Therefore, submit to God. But resist the Devil, and he will flee from you.
Therefore, submit to God. But resist the Devil, and he will flee from you.
Be miserable and mourn and weep. Your laughter must change to mourning and your joy to sorrow. Humble yourselves before the Lord, and He will exalt you. read more. Don't criticize one another, brothers. He who criticizes a brother or judges his brother criticizes the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.
Don't criticize one another, brothers. He who criticizes a brother or judges his brother criticizes the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor?
But as it is, you boast in your arrogance. All such boasting is evil. So, for the person who knows to do good and doesn't do it, it is a sin.
Come now, you rich people! Weep and wail over the miseries that are coming on you. Your wealth is ruined: your clothes are moth-eaten;
Your wealth is ruined: your clothes are moth-eaten; your silver and gold are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You stored up treasure in the last days! read more. Look! The pay that you withheld from the workers who reaped your fields cries out, and the outcry of the harvesters has reached the ears of the Lord of Hosts.
Look! The pay that you withheld from the workers who reaped your fields cries out, and the outcry of the harvesters has reached the ears of the Lord of Hosts. You have lived luxuriously on the land and have indulged yourselves. You have fattened your hearts for the day of slaughter. read more. You have condemned-you have murdered-the righteous man; he does not resist you. Therefore, brothers, be patient until the Lord's coming. See how the farmer waits for the precious fruit of the earth and is patient with it until it receives the early and the late rains.
Therefore, brothers, be patient until the Lord's coming. See how the farmer waits for the precious fruit of the earth and is patient with it until it receives the early and the late rains. You also must be patient. Strengthen your hearts, because the Lord's coming is near.
You also must be patient. Strengthen your hearts, because the Lord's coming is near. Brothers, do not complain about one another, so that you will not be judged. Look, the judge stands at the door! read more. Brothers, take the prophets who spoke in the Lord's name as an example of suffering and patience.
Brothers, take the prophets who spoke in the Lord's name as an example of suffering and patience. See, we count as blessed those who have endured. You have heard of Job's endurance and have seen the outcome from the Lord: the Lord is very compassionate and merciful. read more. Now above all, my brothers, do not swear, either by heaven or by earth or with any other oath. Your "yes" must be "yes," and your "no" must be "no," so that you won't fall under judgment.
Is anyone among you sick? He should call for the elders of the church, and they should pray over him after anointing him with olive oil in the name of the Lord. The prayer of faith will save the sick person, and the Lord will raise him up; and if he has committed sins, he will be forgiven.
he should know that whoever turns a sinner from the error of his way will save his life from death and cover a multitude of sins.
Peter, an apostle of Jesus Christ: To the temporary residents of the Dispersion in the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosen
Blessed be the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead,
You rejoice in this, though now for a short time you have had to be distressed by various trials
For All flesh is like grass, and all its glory like a flower of the grass. The grass withers, and the flower drops off,
Dear friends, I urge you as aliens and temporary residents to abstain from fleshly desires that war against you. Conduct yourselves honorably among the Gentiles, so that in a case where they speak against you as those who do evil, they may, by observing your good works, glorify God in a day of visitation.
Above all, keep your love for one another at full strength, since love covers a multitude of sins.
Dear friends, when the fiery ordeal arises among you to test you, don't be surprised by it, as if something unusual were happening to you. Instead, as you share in the sufferings of the Messiah rejoice, so that you may also rejoice with great joy at the revelation of His glory. read more. If you are ridiculed for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.
Likewise, you younger men, be subject to the elders. And all of you clothe yourselves with humility toward one another, because God resists the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, so that He may exalt you in due time,
Humble yourselves therefore under the mighty hand of God, so that He may exalt you in due time,
Humble yourselves therefore under the mighty hand of God, so that He may exalt you in due time,
Resist him, firm in the faith, knowing that the same sufferings are being experienced by your brothers in the world.
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.