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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Blessed are the merciful, for they shall find mercy.
Be glad and rejoice, because your reward in Heaven will be great; for so men persecuted the Prophets who lived before you.
Whoever, therefore, breaks one of these commandments, even the least of them, and teaches others to do so, will be the least- esteemed in the Kingdom of Heaven; but whoever keeps them, and teaches others to do so, will be esteemed great in the Kingdom of Heaven. Indeed I tell you that, unless your religion is above that of the Teachers of the Law, and Pharisees, you will never enter the Kingdom of Heaven.
I, however, say to you that any one who cherishes anger against his brother shall be liable to answer for it to the Court; and whoever pours contempt upon his brother shall be liable to answer for it to the High Council, while whoever calls down curses upon him shall be liable to answer for it in the fiery Pit.
Again, you have heard that to our ancestors it was said--'Thou shalt not break an oath, but thou shall keep thine oaths as a debt due to the Lord.' I, however, say to you that you must not swear at all, either by Heaven, since that is God's throne, read more. Or by the earth, since that is his footstool, or by Jerusalem, since that is the city of the Great King. Nor should you swear by your head, since you cannot make a single hair either white or black. Let your words be simply 'Yes' or 'No'; anything beyond this comes from what is wrong.
I, however, say to you--Love your enemies, and pray for those who persecute you,
You, then, must become perfect--as your heavenly Father is perfect.
You, then, must become perfect--as your heavenly Father is perfect.
For, if you forgive others their offences, your heavenly Father will forgive you also; But, if you do not forgive others their offences, not even your Father will forgive your offences.
Do not store up treasures for yourselves on earth, where moth and rust destroy, and where thieves break in and steal.
No one can serve two masters, for either he will hate one and love the other, or else he will attach himself to one and despise the other. You cannot serve both God and Money.
Do not judge, that you may not be judged. For, just as you judge others, you will yourselves be judged, and the measure that you mete will be meted out to you.
Ask, and your prayer shall be granted; search, and you shall find; knock, and the door shall be opened to you. For he that asks receives, he that searches finds, and to him that knocks the door shall be opened. read more. Who among you, when his son asks him for a loaf, will give him a stone, Or when he asks for a fish, will give him a snake? If you, then, wicked though you are, know how to give good gifts to your children, how much more will your Father who is in Heaven give what is good to those that ask him!
Not every one who says to me 'Master! Master!' will enter the Kingdom of Heaven, but only he who does the will of my Father who is in Heaven. On 'That Day' many will say to me 'Master, Master, was not it in your name that we taught, and in your name that we drove out demons, and in your name that we did many miracles?' read more. And then I shall say to them plainly 'I never knew you. Go from my presence, you who live in sin.'
Alas for you, Teachers of the Law and Pharisees, hypocrites that you are! You pay tithes on mint, fennel, and caraway seed, and have neglected the weightier matters of the Law--justice, mercy, and good faith. These last you ought to have put into practice, without neglecting the first.
When the Jews sent some Priests and Levites to John from Jerusalem, to ask--"Who are you?", his statement was this:
After they had finished speaking, James addressed the Council. "Brothers," he began, "hear what I have to say. Simon has described the manner in which God first visited the Gentiles, in order to take from among them a people to bear his Name. read more. And that is in harmony with the words of the Prophets, where they say-- '"After this I will return; and I will rebuild the House of David which has fallen--its very ruins I will rebuild, and will set it up once more; That so the rest of mankind may earnestly seek the Lord--even all the Gentiles on whom my Name has been bestowed." Says the Lord, as he does these things, foreknown from of old.' In my judgment, therefore, we should not add to the difficulties of those Gentiles who are turning to God, But we should write to them to abstain from food that has been polluted by being sacrificed to idols, from impurity, from eating the flesh of strangled animals, and from blood. For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
We have, therefore, decided, under the guidance of the Holy Spirit, to lay no further burden upon you beyond these necessary conditions--
But, perhaps, you bear the name of 'Jew,' and are relying upon Law, and boast of belonging to God, and understand his will, And, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions. read more. Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent, And a teacher of the childish, because in the Law you possess the outline of all Knowledge and Truth. Why, then, you teacher of others, do not you teach yourself? Do you preach against stealing, and yet steal? Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples? Boasting, as you do, of your Law, do you dishonor God by breaking the Law? For, as Scripture says-'The name of God is reviled among the Gentiles because of you'! Circumcision has its value, if you are obeying the Law. But, if you are a breaker of the Law, your circumcision is no better than uncircumcision.
And not only that, but let us also exult in our troubles;
Do not offer any part of your bodies to Sin, in the cause of unrighteousness, but once for all offer yourselves to God (as those who, though once dead, now have Life), and devote every part of your bodies to the cause of righteousness.
But throughout my body I see a different law, one which is in conflict with the law accepted by my reason, and which endeavors to make me a prisoner to that law of Sin which exists throughout my body.
Who are you, that you should pass judgment on the servant of another? His standing or falling concerns his own master. And stand he will, for his Master can enable him to stand.
Any man who keeps his head covered, when praying or preaching in public, dishonors him who is his Head; While any woman, who prays or preaches in public bare-headed, dishonors him who is her Head; for that is to make herself like one of the shameless women who shave their heads. read more. Indeed, if a woman does not keep her head covered, she may as well cut her hair short. But, since to cut her hair short, or shave it off, marks her as one of the shameless women, let her keep her head covered. A man ought not to have his head covered, for he has been from the beginning 'the likeness of God' and the reflection of his glory, but woman is the reflection of man's glory. For it was not man who was taken from woman, but woman who was taken from man. Besides, man was not created for the sake of woman, but woman for the sake of man. And, therefore, a woman ought to wear on her head a symbol of her subjection, because of the presence of the angels. Still, when in union with the Lord, woman is not independent of man, or man of woman; For just as woman came from man, so man comes by means of woman; and all things come from God. Judge for yourselves. Is it fitting that a woman should pray to God in public with her head uncovered? Does not nature herself teach us that, while for a man to wear his hair long is degrading to him, A woman's long hair is her glory? Her hair has been given her to serve as a covering.
Even though I have the gift of preaching, and fathom all hidden truths and all the depths of knowledge; even though I have such faith as might move mountains, yet have not Love, I am nothing!
If any one thinks that he has the gift of preaching or any other spiritual gift, let him recognize that what I am now saying to you is a command from the Lord.
Our fitness comes from God, who himself made us fit to be ministers of a New Covenant, of which the substance is, not a written Law, but a Spirit. For the written Law means Death, but the Spirit gives Life. If the system of religion which involved Death, embodied in a written Law and engraved on stones, began amid such glory, that the Israelites were unable to gaze at the face of Moses on account of its glory, though it was but a passing glory, read more. Will not the religion that confers the Spirit have still greater glory? For, if there was a glory in the religion that involved condemnation, far greater is the glory of the religion that confers righteousness! Indeed, that which then had glory has lost its glory, because of the glory which surpasses it. And, if that which was to pass away was attended with glory, far more will that which is to endure be surrounded with glory! With such a hope as this, we speak with all plainness; Unlike Moses, who covered his face with a veil, to prevent the Israelites from gazing at the disappearance of what was passing away. But their minds were slow to learn. Indeed, to this very day, at the public reading of the Old Covenant, the same veil remains unlifted; only for those who are in union with Christ does it pass away. But, even to this day, whenever Moses is read, a veil lies on their hearts. 'Yet, whenever a man turns to the Lord, the veil is removed.' And the 'Lord' is the Spirit, and, where the Spirit of the Lord is, there is freedom. And all of us, with faces from which the veil is lifted, seeing, as if reflected in a mirror, the glory of the Lord, are being transformed into his likeness, from glory to glory, as it is given by the Lord, the Spirit.
If a man is in union with Christ Jesus, neither is circumcision nor the omission of it anything, but faith, working through love, is everything.
James, a Servant of God and of the Lord Jesus Christ, greets The Twelve Tribes that are living abroad. My Brothers, whatever may be the temptations that beset you from time to time, always regard them as a reason for rejoicing,
My Brothers, whatever may be the temptations that beset you from time to time, always regard them as a reason for rejoicing,
My Brothers, whatever may be the temptations that beset you from time to time, always regard them as a reason for rejoicing, Knowing, as you do, that the testing of your faith develops endurance. read more. And let endurance do its work perfectly, so that you may be altogether perfect, and in no respect deficient. If one of you is deficient in wisdom, let him ask wisdom from the God who gives freely to every one without reproaches, and it will be given to him.
As the sun rises, and the hot wind blows, 'the grass withers, its flower fades,' and all its beauty is gone. So is it with the rich man. In the midst of his pursuits he will come to an untimely end.
Let no one say, when he is tempted, "It is God who is tempting me!" For God, who cannot be tempted to do wrong, does not himself tempt any one.
Because he so willed, he gave us Life, through the Message of the Truth, so that we should be, as it were, an earnest of still further creations.
For the anger of man does not forward the righteous purpose of God.
For the anger of man does not forward the righteous purpose of God.
Put that Message into practice, and do not merely listen to it--deceiving yourselves.
Put that Message into practice, and do not merely listen to it--deceiving yourselves. For, when any one listens to it and does not practice it, he is like a man looking at his own face in a mirror. read more. He looks at himself, then goes on his way, But he who looks carefully into the perfect Law, the Law of Freedom, and continues to do so, not listening to it and then forgetting it, but putting it into practice--that man will be blessed in what he does. When a man appears to be religious, yet does not bridle his tongue, but imposes upon his own conscience, that man's religious observances are valueless. That religious observance which is pure and spotless in the eyes of God our Father is this--to visit orphans and widows in their trouble, and to keep oneself uncontaminated by the world.
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes,
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes,
Listen, my dear Brothers. Has not God chosen those who are poor in the things of this world to be rich through their faith, and to possess the Kingdom which he has promised to those who love him?
Is not it they who malign that honorable Name which has been bestowed upon you? Yet, if you keep the royal law which runs--'Thou shalt love thy neighbor as thou dost thyself,' you are doing right;
For a man who has laid the Law, as a whole, to heart, but has failed in one particular, is liable for breaking all its provisions.
For a man who has laid the Law, as a whole, to heart, but has failed in one particular, is liable for breaking all its provisions.
For there will be justice without mercy for him who has not acted mercifully. Mercy triumphs over Justice.
In just the same way faith, if not followed by actions, is, by itself, a lifeless thing.
In just the same way faith, if not followed by actions, is, by itself, a lifeless thing.
Look at our ancestor, Abraham. Was not it the result of his actions that he was pronounced righteous after he had offered his son, Isaac, on the altar? You see how, in his case, faith and actions went together; that his faith was perfected as the result of his actions; read more. And that in this way the words of Scripture came true-- "Abraham believed God, and that was regarded by God as righteousness," and "He was called the friend of God."
And that in this way the words of Scripture came true-- "Abraham believed God, and that was regarded by God as righteousness," and "He was called the friend of God."
And that in this way the words of Scripture came true-- "Abraham believed God, and that was regarded by God as righteousness," and "He was called the friend of God."
Exactly as a body is dead without a spirit, so faith is dead without actions.
I do not want many of you, my Brothers, to become teachers, knowing, as you do, that we who teach shall be judged by a more severe standard than others. We often make mistakes, every one of us. Any one who does not make mistakes when speaking is indeed a perfect man, able to bridle his whole body as well.
We often make mistakes, every one of us. Any one who does not make mistakes when speaking is indeed a perfect man, able to bridle his whole body as well. When we put bits into horses' mouths, to make them obey us, we control the rest of their bodies so.
When we put bits into horses' mouths, to make them obey us, we control the rest of their bodies so.
When we put bits into horses' mouths, to make them obey us, we control the rest of their bodies so. Again, think of ships. Large as they are, and even when driven by fierce winds, they are controlled by a very small rudder and steered in whatever direction the man at the helm may determine.
Again, think of ships. Large as they are, and even when driven by fierce winds, they are controlled by a very small rudder and steered in whatever direction the man at the helm may determine.
Again, think of ships. Large as they are, and even when driven by fierce winds, they are controlled by a very small rudder and steered in whatever direction the man at the helm may determine. So is it with the tongue. Small as it is, it is a great boaster. Think how tiny a spark may set the largest forest ablaze!
So is it with the tongue. Small as it is, it is a great boaster. Think how tiny a spark may set the largest forest ablaze!
So is it with the tongue. Small as it is, it is a great boaster. Think how tiny a spark may set the largest forest ablaze! And the tongue is like a spark. Among the members of our body it proves itself a very world of mischief; it contaminates the whole body; it sets the wheels of life on fire, and is itself set on fire by the flames of the Pit.
And the tongue is like a spark. Among the members of our body it proves itself a very world of mischief; it contaminates the whole body; it sets the wheels of life on fire, and is itself set on fire by the flames of the Pit.
And the tongue is like a spark. Among the members of our body it proves itself a very world of mischief; it contaminates the whole body; it sets the wheels of life on fire, and is itself set on fire by the flames of the Pit. For while all sorts of beasts and birds, and of reptiles and creatures in the sea, are tameable, and actually have been tamed by man,
For while all sorts of beasts and birds, and of reptiles and creatures in the sea, are tameable, and actually have been tamed by man,
For while all sorts of beasts and birds, and of reptiles and creatures in the sea, are tameable, and actually have been tamed by man, No human being can tame the tongue. It is a restless plague! It is charged with deadly poison!
No human being can tame the tongue. It is a restless plague! It is charged with deadly poison!
No human being can tame the tongue. It is a restless plague! It is charged with 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.' From the very same mouth come blessings and curses! My Brothers, it is not right that this should be so.
From the very same mouth come blessings and curses! My Brothers, it is not right that this should be so.
From the very same mouth come blessings and curses! My Brothers, it is not right that this should be so. Does a spring give both good and bad water from the same source?
Does a spring give both good and bad water from the same source? Can a fig tree, my Brothers, bear olives? or a vine bear figs? No, nor can a brackish well give good water.
Can a fig tree, my Brothers, bear olives? or a vine bear figs? No, nor can a brackish well give good water.
Can a fig tree, my Brothers, bear olives? or a vine bear figs? No, nor can a brackish well give good water. Who among you claims to be wise and intelligent? Let him show that his actions are the outcome of a good life lived in the humility of true wisdom.
Who among you claims to be wise and intelligent? Let him show that his actions are the outcome of a good life lived in the humility of true wisdom. But, while you harbor envy and bitterness and a spirit of rivalry in your hearts, do not boast or lie to the detriment of the Truth.
But, while you harbor envy and bitterness and a spirit of rivalry in your hearts, do not boast or lie to the detriment of the Truth. That is not the wisdom which comes from above; no, it is earthly, animal, devilish. read more. For, where envy and rivalry exist, there you will also find disorder and all kinds of base actions. But the wisdom from above is, before every thing else, pure; then peace-loving, gentle, open to conviction, rich in compassion and good deeds, and free from partiality and insincerity.
But the wisdom from above is, before every thing else, pure; then peace-loving, gentle, open to conviction, rich in compassion and good deeds, and free from partiality and insincerity. And righteousness, its fruit, is sown in peace by those who work for peace.
And righteousness, its fruit, is sown in peace by those who work for peace.
What is the cause of the fighting and quarreling that goes on among you? Is not it to be found in the desires which are always at war within you?
What is the cause of the fighting and quarreling that goes on among you? Is not it to be found in the desires which are always at war within you?
Unfaithful people! Do not you know that to be friends with the world means to be at enmity with God? Therefore whoever chooses to be friends with the world makes himself an enemy to God.
No; the gift that God gives is for a nobler end; and that is why it is said--'God is opposed to the haughty, but gives help 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.
Grieve, mourn, and lament! Let your laughter be turned to mourning, and your happiness to gloom! Humble yourselves before the Lord, and he will exalt you. read more. Do not disparage one another, Brothers. He who disparages his Brother, or passes judgment on his Brother, disparages the Law and passes judgment on the Law. But, if you pass judgment on the Law, you are not obeying it, but judging it.
Do not disparage one another, Brothers. He who disparages his Brother, or passes judgment on his Brother, disparages the Law and passes judgment on the Law. But, if you pass judgment on the Law, you are not obeying it, but judging it. There is only one Lawgiver and Judge--he who has the power both to save and to destroy. But who are you that pass judgment on your neighbor?
But, as it is, you are constantly boasting presumptuously! All such boasting is wicked. He, then, who knows what is right but fails to do it--that is sin in him.
Listen to me, you rich men, weep and wail for the miseries that are coming upon you! Your riches have wasted away, and your clothes have become moth-eaten.
Your riches have wasted away, and your clothes have become moth-eaten. Your gold and silver are rusted; and the rust on them shall be evidence against you, and shall eat into your very flesh. It was fire, so to speak, that you stored up for yourselves in these last days. read more. I tell you, the wages of the laborers who mowed your fields, which you have been fraudulently keeping back, are crying out against you, and the outcries of your reapers have reached the ears of the Lord of Hosts!
I tell you, the wages of the laborers who mowed your fields, which you have been fraudulently keeping back, are crying out against you, and the outcries of your reapers have reached the ears of the Lord of Hosts! You have lived on earth a life of extravagance and luxury; you have indulged your fancies in a time of bloodshed. read more. You have condemned, you have murdered, the Righteous One! Must not God be opposed to you? Be patient, then, Brothers, till the Coming of the Lord. Even the farmer has to wait for the precious fruit of the earth, watching over it patiently, till it has had the spring and summer rains.
Be patient, then, Brothers, till the Coming of the Lord. Even the farmer has to wait for the precious fruit of the earth, watching over it patiently, till it has had the spring and summer rains. And you must be patient also, and not be discouraged; for the Lord's Coming is near.
And you must be patient also, and not be discouraged; for the Lord's Coming is near. Do not make complaints against one another, Brothers, or judgment will be passed upon you. The Judge is already standing at the door! read more. Brothers, as an example of the patient endurance of suffering, take the Prophets who spoke in the name of the Lord.
Brothers, as an example of the patient endurance of suffering, take the Prophets who spoke in the name of the Lord. We count those who displayed such endurance blessed! You have heard, too, of Job's endurance, and have seen what the Lord's purpose was, for 'the Lord is full of pity and compassion.' read more. Above all things, my Brothers, never take an oath, either by heaven, or by earth, or by anything else. With you let 'Yes' suffice for yes, and 'No' for no, so that you may escape condemnation.
If any one of you is ill, let him send for the Officers of the Church, and let them pray over him, after anointing him with oil in the name of the lord. The prayer offered in faith will save the man who is sick, and the Lord will raise him from his bed; and if he has committed sins, he will be forgiven.
Be sure that he who brings a sinner back from his mistaken ways will save that man's soul from Death, and throw a veil over countless sins.
To the People of God who are living abroad, dispersed throughout Pontus, Galatia, Cappadocia, Roman Asia, and Bithynia,
Blessed is the God and Father of our Lord Jesus Christ, who has, in his great mercy, through the resurrection of Jesus Christ from the dead,
At the thought of this you are full of exultation, though (if it has been necessary) you have suffered for the moment somewhat from various trials;
For-- 'All earthly life is but as grass, And all its splendor as the flower of grass. The grass fades, Its flower falls,
Dear friends, I urge you, as pilgrims and strangers upon earth, to refrain from indulging the cravings of your earthly nature, for they make war upon the soul. Let your daily life among the Gentiles be so upright, that, whenever they malign you as evil-doers, they may learn, as they watch, from the uprightness of your conduct, to praise God 'at the time when he shall visit them.'
Above all things, let your love for one another be earnest, for 'Love throws a veil over countless sins.'
Dear friends, do not be astonished at the fiery trials that you are passing through, to test you, as though something strange were happening to you. No, the more you share the sufferings of the Christ, the more may you rejoice, that, when the time comes for the manifestation of his Glory, you may rejoice and exult. read more. If you are reviled for bearing the name of Christ, count yourselves blessed; because the divine Glory and the Spirit of God are resting upon you.
Again, you younger men should show deference to the older. And all of you should put on the badge of humility in mutual service, for 'God is opposed to the proud, but gives his help to the humble.' Humble yourselves, therefore, under the mighty hand of God, so that he may exalt you in his good time,
Humble yourselves, therefore, under the mighty hand of God, so that he may exalt you in his good time,
Humble yourselves, therefore, under the mighty hand of God, so that he may exalt you in his good time,
Stand firm against him, strong in your faith; knowing, as you do, that the very sufferings which you are undergoing are being endured to the full by your Brotherhood throughout 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.