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
"Blessed are the compassionate, for they shall receive compassion.
Be joyful and triumphant, because your reward is great in the Heavens; for so were the Prophets before you persecuted.
Whoever therefore breaks one of these least commandments and teaches others to break them, will be called the least in the Kingdom of the Heavens; but whoever practises them and teaches them, he will be acknowledged as great in the Kingdom of the Heavens. For I assure you that unless your righteousness greatly surpasses that of the Scribes and the Pharisees, you will certainly not find entrance into the Kingdom of the Heavens.
But I say to you that every one who becomes angry with his brother shall be answerable to the magistrate; that whoever says to his brother 'Raca,' shall be answerable to the Sanhedrin; and that whoever says, 'You fool!' shall be liable to the Gehenna of Fire.
"Again, you have heard that it was said to the ancients, 'Thou shalt not swear falsely, but shalt perform thy vows to the Lord.' But I tell you not to swear at all; neither by Heaven, for it is God's throne; read more. nor by the earth, for it is the footstool under His feet; nor by Jerusalem, for it is the City of the Great King. And do not swear by your head, for you cannot make one hair white or black. But let your language be, 'Yes, yes,' or 'No, no.' Anything in excess of this comes from the Evil one.
But I command you all, love your enemies, and pray for your persecutors;
You however are to be complete in goodness, as your Heavenly Father is complete.
You however are to be complete in goodness, as your Heavenly Father is complete.
"For if you forgive others their offences, your Heavenly Father will forgive you also; but if you do not forgive others their offences, neither will your Father forgive yours.
"Do not lay up stores of wealth for yourselves on earth, where the moth and wear-and-tear destroy, and where thieves break in and steal.
"No man can be the bondservant of two masters; for either he will dislike one and like the other, or he will attach himself to one and think slightingly of the other. You cannot be the bondservants both of God and of gold.
"Judge not, that you may not be judged; for your own judgement will be dealt--and your own measure meted--to yourselves.
"Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. For it is always he who asks that receives, he who seeks that finds, and he who knocks that has the door opened to him. read more. What man is there among you, who if his son shall ask him for bread will offer him a stone? Or if the son shall ask him for a fish will offer him a snake? If you then, imperfect as you are, 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 every one who says to me, 'Master, Master,' will enter the Kingdom of the Heavens, but only those who are obedient to my Father who is in Heaven. Many will say to me on that day, "'Master, Master, have we not prophesied in Thy name, and in Thy name expelled demons, and in Thy name performed many mighty works?' read more. "And then I will tell them plainly, "'I never knew you: begone from me, you doers of wickedness.'
"Alas for you, Scribes and Pharisees, hypocrites, for you pay the tithe on mint, dill, and cumin, while you have neglected the weightier requirements of the Law--just judgement, mercy, and faithful dealing. These things you ought to have done, and yet you ought not to have left the others undone.
This also is John's testimony, when the Jews sent to him a deputation of Priests and Levites from Jerusalem to ask him who he was.
When they had finished speaking, James said, "Brethren, listen to me. Symeon has related how God first looked graciously on the Gentiles to take from among them a People to be called by His name. read more. And this is in harmony with the language of the Prophets, which says: "'"Afterwards I will return, and will rebuild David's fallen tent. Its ruins I will rebuild, and I will set it up again; In order that the rest of mankind may earnestly seek the Lord--even all the nations which are called by My name," Says the Lord, who has been making these things known from ages long past.' "My judgement, therefore, is against inflicting unexpected annoyance on those of the Gentiles who are turning to God. Yet let us send them written instructions to abstain from things polluted by connexion with idolatry, from fornication, from meat killed by strangling, and from blood. For Moses from the earliest times has had his preachers in every town, being read, as he is, Sabbath after Sabbath, in the various synagogues."
For it has seemed good to the Holy Spirit and to us to lay upon you no burden heavier than these necessary requirements--
And since you claim the name of Jew, and find rest and satisfaction in the Law, and make your boast in God, and know the supreme will, and can test things that differ--being a man who receives instruction from the Law-- read more. and have persuaded yourself that, as for you, you are a guide to the blind, a light to those who are in darkness, a schoolmaster for the dull and ignorant, a teacher of the young, because in the Law you possess an outline of real knowledge and an outline of the truth: you then who teach your fellow man, do you refuse to teach yourself? You who cry out against stealing, are you yourself a thief? You who forbid adultery, do you commit adultery? You who loathe idols, do you plunder their temples? You who make your boast in the Law, do you offend against its commands and so dishonour God? For the name of God is blasphemed among the Gentile nations because of you, as Holy Writ declares. Circumcision does indeed profit, if you obey the Law; but if you are a Law-breaker, the fact that you have been circumcised counts for nothing.
And not only so: we also exult in our sufferings, knowing as we do, that suffering produces fortitude;
and no longer lend your faculties as unrighteous weapons for Sin to use. On the contrary surrender your very selves to God as living men who have risen from the dead, and surrender your several faculties to God, to be used as weapons to maintain the right.
but I discover within me a different Law at war with the Law of my understanding, and leading me captive to the Law which is everywhere at work in my body--the Law of sin.
Who are you that you should find fault with the servant of another? Whether he stands or falls is a matter which concerns his own master. But stand he will; for the Master can give him power to stand.
A man who wears a veil when praying or prophesying dishonors his Head; but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short. read more. If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her wear a veil. For a man ought not to have a veil on his head, since he is the image and glory of God; while woman is the glory of man. Man does not take his origin from woman, but woman takes hers from man. For man was not created for woman's sake, but woman for man's. That is why a woman ought to have on her head a symbol of subjection, because of the angels. Yet, in the Lord, woman is not independent of man nor man independent of woman. For just as woman originates from man, so also man comes into existence through woman, but everything springs originally from God. Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled? Does not Nature itself teach you that if a man has long hair it is a dishonor to him, but that if a woman has long hair it is her glory, because her hair was given her for a covering?
If I possess the gift of prophecy and am versed in all mysteries and all knowledge, and have such absolute faith that I can remove mountains, but am destitute of Love, I am nothing.
If any one deems himself to be a Prophet or a man with spiritual gifts, let him recognize as the Lord's command all that I am now writing to you.
It is He also who has made us competent to serve Him in connexion with a new Covenant, which is not a written code but a Spirit; for the written code inflicts death, but the Spirit gives Life. If, however, the service that proclaims death--its code being engraved in writing upon stones--came with glory, so that the children of Israel could not look steadily on the face of Moses because of the brightness of his face--a vanishing brightness; read more. will not the service of the Spirit be far more glorious? For if the service which pronounces doom had glory, far more glorious still is the service which tells of righteousness. For, in fact, that which was once resplendent in glory has no glory at all in this respect, that it pales before the glory which surpasses it. For if that which was to be abolished came with glory, much more is that which is permanent arrayed in glory. Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses, who used to throw a veil over his face to hide from the gaze of the children of Israel the passing away of what was but transitory. Nay, their minds were made dull; for to this very day during the reading of the book of the ancient Covenant, the same veil remains unlifted, because it is only in Christ that it is to be abolished. Yes, to this day, whenever Moses is read, a veil lies upon their hearts. But whenever the heart of the nation shall have returned to the Lord, the veil will be withdrawn. Now by "the Lord" is meant the Spirit; and where the Spirit of the Lord is, freedom is enjoyed. And all of us, with unveiled faces, reflecting like bright mirrors the glory of the Lord, are being transformed into the same likeness, from one degree of radiant holiness to another, even as derived from the Lord the Spirit.
For in Christ Jesus neither circumcision nor uncircumcision is of any importance; but only faith working through love.
James, a bondservant of God and of the Lord Jesus Christ: to the twelve tribes who are scattered over the world. All good wishes. Reckon it nothing but joy, my brethren, whenever you find yourselves hedged in by various trials.
Reckon it nothing but joy, my brethren, whenever you find yourselves hedged in by various trials.
Reckon it nothing but joy, my brethren, whenever you find yourselves hedged in by various trials. Be assured that the testing of your faith leads to power of endurance. read more. Only let endurance have perfect results so that you may become perfect and complete, deficient in nothing. And if any one of you is deficient in wisdom, let him ask God for it, who gives with open hand to all men, and without upbraiding; and it will be given him.
The sun rises with his scorching heat and dries up the herbage, so that its flowers drop off and the beauty of its appearance perishes, and in the same way rich men with all their prosperity will fade away.
Let no one say when passing through trial, "My temptation is from God;" for God is incapable of being tempted to do evil, and He Himself tempts no one.
In accordance with His will He made us His children through the Message of the truth, so that we might, in a sense, be the Firstfruits of the things which He has created.
For a man's anger does not lead to action which God regards as righteous.
For a man's anger does not lead to action which God regards as righteous.
But prove yourselves obedient to the Message, and do not be mere hearers of it, imposing a delusion upon yourselves.
But prove yourselves obedient to the Message, and do not be mere hearers of it, imposing a delusion upon yourselves. For if any one listens but does not obey, he is like a man who carefully looks at his own face in a mirror. read more. Although he has looked carefully at himself, he goes away, and has immediately forgotten the sort of man he is. But he who looks closely into the perfect Law--the Law of freedom--and continues looking, he, being not a hearer who forgets, but an obedient doer, will as the result of his obedience be blessed. If a man thinks that he is scrupulously religious, although he is not curbing his tongue but is deceiving himself, his religious service is worthless. The religious service which is pure and stainless in the sight of our God and Father is to visit fatherless children and widowed women in their time of trouble, and to keep one's own self unspotted from the world.
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes,
For suppose a man comes into one of your meetings wearing gold rings and fine clothes, and there also comes in a poor man wearing shabby clothes,
Listen, my dearly-loved brethren. Has not God chosen those whom the world regards as poor to be rich in faith and heirs of the Kingdom which He has promised to those that love Him?
and the very people who speak evil of the noble Name by which you are called? If, however, you are keeping the Law as supreme, in obedience to the Commandment which says "You are to love your fellow man just as you love yourself," you are acting rightly.
A man who has kept the Law as a whole, but has failed to keep some one command, has become guilty of violating all.
A man who has kept the Law as a whole, but has failed to keep some one command, has become guilty of violating all.
For he who shows no mercy will have judgement given against him without mercy; but mercy triumphs over judgement.
So also faith, if it is unaccompanied by obedience, has no life in it--so long as it stands alone.
So also faith, if it is unaccompanied by obedience, has no life in it--so long as it stands alone.
Was it, or was it not, because of his actions that he was declared to be righteous as the result of his having offered up his son Isaac upon the altar? You notice that his faith was co-operating with his actions, and that by his actions his faith was perfected; read more. and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received the name of 'God's friend.'
and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received the name of 'God's friend.'
and the Scripture was fulfilled which says, "And Abraham believed God, and his faith was placed to his credit as righteousness," and he received the name of 'God's friend.'
For just as a human body without a spirit is lifeless, so also faith is lifeless if it is unaccompanied by obedience.
Do not be eager, my brethren, for many among you to become teachers; for you know that we teachers shall undergo severer judgement. For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to curb his whole nature.
For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to curb his whole nature. Remember that we put the horses' bit into their mouths to make them obey us, and so we turn their whole bodies round.
Remember that we put the horses' bit into their mouths to make them obey us, and so we turn their whole bodies round.
Remember that we put the horses' bit into their mouths to make them obey us, and so we turn their whole bodies round. So too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction the caprice of the man at the helm chooses.
So too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction the caprice of the man at the helm chooses.
So too with ships, great as they are, and often driven along by strong gales, yet they can be steered with a very small rudder in whichever direction the caprice of the man at the helm chooses. In the same way the tongue is an insignificant part of the body, but it is immensely boastful. Remember how a mere spark may set a vast forest in flames.
In the same way the tongue is an insignificant part of the body, but it is immensely boastful. Remember how a mere spark may set a vast forest in flames.
In the same way the tongue is an insignificant part of the body, but it is immensely boastful. Remember how a mere spark may set a vast forest in flames. And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round of our lives on fire, being itself set on fire by Gehenna.
And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round of our lives on fire, being itself set on fire by Gehenna.
And the tongue is a fire. That world of iniquity, the tongue, is placed within us spotting and soiling our whole nature, and setting the whole round of our lives on fire, being itself set on fire by Gehenna. For brute nature under all its forms--beasts and birds, reptiles and fishes--can be subjected and kept in subjection by human nature.
For brute nature under all its forms--beasts and birds, reptiles and fishes--can be subjected and kept in subjection by human nature.
For brute nature under all its forms--beasts and birds, reptiles and fishes--can be subjected and kept in subjection by human nature. But the tongue no man or woman is able to tame. It is an ever-busy mischief, and is full of deadly poison.
But the tongue no man or woman is able to tame. It is an ever-busy mischief, and is full of deadly poison.
But the tongue no man or woman is able to tame. It is an ever-busy mischief, and is full of deadly poison. With it we bless the Lord and Father, and with it we curse men, who are made in God's likeness.
With it we bless the Lord and Father, and with it we curse men, who are made in God's likeness.
With it we bless the Lord and Father, and with it we curse men, who are made in God's likeness. Out of the same mouth there proceed blessing and cursing. My brethren, this ought not to be.
Out of the same mouth there proceed blessing and cursing. My brethren, this ought not to be.
Out of the same mouth there proceed blessing and cursing. My brethren, this ought not to be. In a fountain, are fresh water and bitter sent forth from the same opening?
In a fountain, are fresh water and bitter sent forth from the same opening? Can a fig-tree, my brethren, yield olives, or a vine yield figs? No; and neither can salt water yield sweet.
Can a fig-tree, my brethren, yield olives, or a vine yield figs? No; and neither can salt water yield sweet.
Can a fig-tree, my brethren, yield olives, or a vine yield figs? No; and neither can salt water yield sweet. Which of you is a wise and well-instructed man? Let him prove it by a right life with conduct guided by a wisely teachable spirit.
Which of you is a wise and well-instructed man? Let him prove it by a right life with conduct guided by a wisely teachable spirit. But if in your hearts you have bitter feelings of envy and rivalry, do not speak boastfully and falsely, in defiance of the truth.
But if in your hearts you have bitter feelings of envy and rivalry, do not speak boastfully and falsely, in defiance of the truth. That is not the wisdom which comes down from above: it belongs to earth, to the unspiritual nature, and to evil spirits. read more. For where envy and rivalry are, there also are unrest and every vile deed. The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favouritism and from all insincerity.
The wisdom from above is first of all pure, then peaceful, courteous, not self-willed, full of compassion and kind actions, free from favouritism and from all insincerity. And peace, for those who strive for peace, is the seed of which the harvest is righteousness.
And peace, for those who strive for peace, is the seed of which the harvest is righteousness.
What causes wars and contentions among you? Is it not the cravings which are ever at war within you for various pleasures?
What causes wars and contentions among you? Is it not the cravings which are ever at war within you for various pleasures?
You unfaithful women, do you not know that friendship with the world means enmity to God? Therefore whoever is bent on being friendly with the world makes himself an enemy to God.
But He gives more abundant grace, as is implied in His saying, "God sets Himself against the haughty, but to the lowly He gives grace." Submit therefore to God: resist the Devil, and he will flee from you.
Submit therefore to God: resist the Devil, and he will flee from you.
Afflict yourselves and mourn and weep aloud; let your laughter be turned into grief, and your gladness into shame. Humble yourselves in the presence of the Lord, and He will exalt you. read more. Do not speak evil of one another, brethren. The man who speaks evil of a brother-man or judges his brother-man speaks evil of the Law and judges the Law. But if you judge the Law, you are no longer one who obeys the Law, but one who judges it.
Do not speak evil of one another, brethren. The man who speaks evil of a brother-man or judges his brother-man speaks evil of the Law and judges the Law. But if you judge the Law, you are no longer one who obeys the Law, but one who judges it. The only real Lawgiver and Judge is He who is able to save or to destroy. Who are you to sit in judgement on your fellow man?
But, as the case stands, it is in mere self-confidence that you boast: all such boasting is evil. If, however, a man knows what it is right to do and yet does not do it, he commits a sin.
Come, you rich men, weep aloud and howl for your sorrows which will soon be upon you. Your treasures have rotted, and your piles of clothing are moth-eaten;
Your treasures have rotted, and your piles of clothing are moth-eaten; your gold and your silver have become covered with rust, and the rust on them will give evidence against you, and will eat your flesh like fire. You have hoarded up wealth in these last days. read more. I tell you that the pay of the labourers who have gathered in your crops--pay which you are keeping back--is calling out against you; and the outcries of those who have been your reapers have entered into the ears of the Lord of the armies of Heaven.
I tell you that the pay of the labourers who have gathered in your crops--pay which you are keeping back--is calling out against you; and the outcries of those who have been your reapers have entered into the ears of the Lord of the armies of Heaven. Here on earth you have lived self-indulgent and profligate lives. You have stupefied yourselves with gross feeding; but a day of slaughter has come. read more. You have condemned--you have murdered-- the righteous man: he offers no resistance. Be patient therefore, brethren, until the Coming of the Lord. Notice how eagerly a farmer waits for a valuable crop! He is patient over it till it has received the early and the later rain.
Be patient therefore, brethren, until the Coming of the Lord. Notice how eagerly a farmer waits for a valuable crop! He is patient over it till it has received the early and the later rain. So you also must be patient: keeping up your courage; for the Coming of the Lord is now close at hand.
So you also must be patient: keeping up your courage; for the Coming of the Lord is now close at hand. Do not cry out in condemnation of one another, brethren, lest you come under judgement. I tell you that the Judge is standing at the door. read more. In illustration, brethren, of persecution patiently endured take the Prophets who have spoken as messengers from the Lord.
In illustration, brethren, of persecution patiently endured take the Prophets who have spoken as messengers from the Lord. Remember that we call those blessed who endured what they did. You have also heard of Job's patient endurance, and have seen the issue of the Lord's dealings with him--how full of tenderness and pity the Lord is. read more. But above all things, my brethren, do not swear, either by Heaven or by the earth, or with any other oath. Let your 'yes' be simply 'yes,' and your 'no' be simply 'no;' that you may not come under condemnation.
Is any one ill? Let him send for the Elders of the Church, and let them pray over him, after anointing him with oil in the name of the Lord. And the prayer of faith will restore the sick man, and the Lord will raise him up to health; and if he has committed sins, they shall be forgiven.
let him know that he who brings a sinner back from his evil ways will save the man's soul from death and throw a veil over a multitude of sins.
Peter, an Apostle of Jesus Christ: To God's own people scattered over the earth, who are living as foreigners in Pontus, Galatia, Cappadocia, Roman Asia, and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who in His great mercy has begotten us anew to an ever-living hope through the resurrection of Jesus Christ from the dead,
Rejoice triumphantly in the prospect of this, even if now, for a short time, you are compelled to sorrow amid various trials.
"All mankind resemble the herbage, and all their beauty is like its flowers. The herbage dries up, and its flowers drop off;
Dear friends, I entreat you as pilgrims and foreigners not to indulge the cravings of your lower natures: for all such cravings wage war upon the soul. Live honourable lives among the Gentiles, in order that, although they now speak against you as evil-doers, they may yet witness your good conduct, and may glorify God on the day of reward and retribution.
Above all continue to love one another fervently, for love throws a veil over a multitude of faults.
Dear friends, do not be surprised at finding that that scorching flame of persecution is raging among you to put you to the test--as though some surprising thing were accidentally happening to you. On the contrary, in the degree that you share in the sufferings of the Christ, rejoice, so that at the unveiling of His glory you may also rejoice with triumphant gladness. read more. You are to be envied, if you are being reproached for bearing the name of Christ; for in that case the Spirit of glory-- even the Spirit of God--is resting upon you.
In the same way you younger men must submit to your elders; and all of you must gird yourselves with humility towards one another, for God sets Himself against the proud, but gives grace to the humble. Humble yourselves therefore beneath the mighty hand of God, so that at the right time He may set you on high.
Humble yourselves therefore beneath the mighty hand of God, so that at the right time He may set you on high.
Humble yourselves therefore beneath the mighty hand of God, so that at the right time He may set you on high.
Withstand him, firm in your faith; knowing that your brethren in other parts of the world are passing through just the same experiences.
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.