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 receive mercy.
Rejoice, and leap for joy; for great is your reward in heaven: for so did they persecute the prophets who were before you.
Whoever, there fore, shall make void one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of heaven. But whoever shall do and teach, he shall be called great in the kingdom of heaven. For I say to you, That, unless your righteousness excel that of the scribes and Pharisees, you can by no means enter into the kingdom of heaven.
But I say to you, Whoever is angry with his brother without a cause, shall be liable to the sentence of the judges. And whoever shall say to his brother, Worthless fellow, shall be liable to the sentence of the Sanhedrin. But who ever shall say, Impious wretch, shall be in danger of hell-fire.
Again, you have heard that it was said to the ancients: You shall not swear falsely, but shall pay to the Lord your vows. But I say to you, Swear not at all: neither by heaven, for it is the throne of God; read more. nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King: neither shall you swear by your head, for you can not make one hair white or black. But let your word be, Yes, yes; No, no; for whatever is more than these is of the Evil One.
But I say to you, Love your enemies: bless those who curse you, do good to those who hate you, and pray for those who insult you and persecute you:
Be you therefore perfect, as your Father who is in heaven is perfect.
Be you therefore perfect, as your Father who is in heaven is perfect.
For if you forgive men their offenses, your heavenly Father will also forgive you. But if you forgive not men their offenses, neither will your Father forgive your offenses.
Lay not up for yourselves treasures on earth, where moths and rust consume, and where thieves break through and steal.
No one can serve two masters: for he will either hate the one and love the other; or he will hold to the one, and neglect the other. You can not serve God and riches.
Judge not, that you may not be judged: for with what judgment you judge, you shall be judged: and with what measure you measure, it shall be measured to you.
Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you. For every one that asks, receives; and he that seeks, finds; and to him that knocks, it shall be opened. read more. What man is there of you, of whom if his son ask bread, will he give him a stone? And if he ask a fish, will he give him a serpent? If then you, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?
Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out demons, and in thy name done many mighty works? read more. And then will I profess to them, I never knew you: depart from me, you that work iniquity.
Alas for you, scribes and Pharisees, hypocrites! for you pay tithes of mint and dill and cummin, and have neglected the weightier matters of the law, its justice, its mercy, and its faithfulness. These you ought to have done, and those you ought not to have neglected.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him: Who are you?
And after they were silent, James answered and said: Brethren, hear me; Simeon has declared how God, at the first, did visit the Gentiles, in order to take out from among them a people for his name. read more. And with this agree the words of the prophets; as it is written, After this I will return, and build again the tabernacle of David which has fallen down; and I will build again its ruins, and I will set it up; that the rest of men may seek after the Lord, and all the Gentiles, upon whom my name has been called, says the Lord, who does all these things. Known to God from eternity are all bis works. For these reasons, my judgment is, that we give no trouble to those who, from among the Gentiles, have turned to God; but that we write to them to abstain from pollutions of idols, and from lewdness, and from what is strangled, and from blood. For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
For it has seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:
But if you are named Jew, and rest in the law, and make your boast in God. and know his will, and approve what is excellent, being instructed by the law: read more. if you are also confident that you yourself are a guide for the blind, a light to those who are in darkness, an instructor of the simple, a teacher of the unlearned, because you have the form of true knowledge in the law; you, then, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say that a man should not commit adultery, do you commit adultery? You who detest idols, do you rob temples? You who make your boast in the law, do you, by transgressing the law, dishonor God? For the name of God is reviled among the Gentiles, on account of you, as it is written. Now, circumcision is indeed profitable, if you keep the law: but, if you transgress the law, your circumcision becomes uncircumcision.
And not only so, but we rejoice in afflictions also; because we know that affliction produces patience,
and present not your members to sin, as instruments of unrighteousness: but present yourselves to God, as alive from the dead; and your members to God, as instruments of righteousness.
but I perceive another law in my members, at war with the law of my mind, and making me a captive to the law of sin, which is in my members.
Who are you that judge another man's servant? To his own master he stands or falls; indeed, he shall stand, for God is able to make him stand.
Every man that prays or prophesies, having his head covered, dishonors his head. But every woman that prays or prophesies with her head uncovered, dishonors her head: for it is one and the same as if she was shaved. read more. For if a woman has no vail on, let her also be shaved. But if it is a shame to a woman to be shorn or shaven, let her have a vail. For a man ought not to vail his head, because he is the image and glory of God; but the woman is the glory of the man. For the man is not of the woman, but the woman of the man: for the man was not created for the woman, but the woman for the man. For this reason ought the woman to have a token of subjection on her head, on account of the angels. But neither is the woman without the man, nor the: man without the woman, in the Lord. For as the woman is of the man, so also is the man by the woman; but all things are of God. Judge in yourselves, whether it is becoming that a woman pray to God unvailed. Does not nature itself teach you, that, if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a vail.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing.
If any one has the reputation of being a prophet, or spiritual man, let him acknowledge that the things which I write to you are the commandments of the Lord.
who has made us able ministers of the new covenant, not of letter, but. of spirit: for the letter kills, but the spirit makes alive. For if the ministering of death, by means of a covenant that was written and engraven in stones, was glorious, so that the sons of Israel could not look steadily at the face of Moses, on ac count of the glory of his face, which glory was to come to an end: read more. how shall not the ministering of the spirit be more glorious? For if the ministering of condemnation be glory, much more does the ministering of righteousness surpass in glory. For that which was made glorious had no glory in this respect, because of the glory that surpasses. For if that which was to come to an end was glorious, much more that which is to remain is glorious. Since then we have such hope, we use great plainness of speech, and do not as Moses did, who put a vail over his face, so that the sons of Israel could not steadily look to the end of that which was to come to an end. But their minds were blinded: for till this day, in the reading of the old covenant, the same vail remains not taken away, which vail is removed in Christ. But to this day, when Moses is read, the vail is upon their heart: but whenever their heart shall turn to the Lord, the vail shall be taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. And we all, with unvailed face, reflecting the glory of the Lord, are changed into the same image, from glory to glory, even as by the Lord the Spirit.
For, in Christ Jesus, neither circumcision avails any thing, nor uncircumcision, but faith that works by love.
JAMES, a servant of God, and of the Lord Jesus Christ, to the twelve tribes that are in the dispersion, greeting. My brethren, count it all joy, when you fall into manifold trials,
My brethren, count it all joy, when you fall into manifold trials,
My brethren, count it all joy, when you fall into manifold trials, knowing that the trial of your faith produces patience. read more. But let patience have its work perfected, that you may be perfect and faultless, wanting in nothing. Now, if any of you lack wisdom, let him ask of God, who gives to all liberally, and upbraids not; and it shall be given him.
For the sun rises with its burning heat, and withers the grass, and its flower falls, and the beauty of its form perishes. So, also, shall the rich man fade away in his ways.
Let no one say, when he is tempted, My temptation is from God; for God can not be tempted by evils, and he himself tempts no man.
Of his own will, he begot us with the word of truth, in order that we might be, as it were, the first-fruits of his creatures.
For the wrath of man produces not the righteousness of God.
For the wrath of man produces not the righteousness of God.
But be doers of the word, and not hearers only, deceiving yourselves.
But be doers of the word, and not hearers only, deceiving yourselves. For if any one is a hearer of the word, and not a doer, he is like a man that looks at his natural face in a mirror: read more. for he looks at himself, and goes away, and immediately forgets what sort of person he is. But he that looks intently into the perfect law of liberty, and remains constant, being not a forgetful hearer, but a doer of the work, he shall be blessed in his deed. If any one among you seems to be religious, and bridles not his tongue, but deceives his own heart, this man's religion is vain. Religion, pure and undefiled before God and the Father, is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing,
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing,
Hear, my be loved brethren: Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which God has promised to those who love him?
Do they not themselves revile that honorable name which is called upon you? If, however, you fulfill the law of highest excellence, according to the scripture, You shall love your neighbor as yourself, you do well.
For whoever shall keep the whole law, and yet fail in one, is an offender against all.
For whoever shall keep the whole law, and yet fail in one, is an offender against all.
For he shall have judgment without mercy, who has shown no mercy. Mercy glories over judgment.
So, also, faith, if it has not works, is dead, being by itself.
So, also, faith, if it has not works, is dead, being by itself.
Was not Abraham our father justified by works, when he offered his son Isaac on the altar? Do you see that faith was the moving principle in his works, and by works his faith was made perfect? read more. And the scripture was fulfilled, which says, Abraham believed God, and it was counted to him for righteousness: and he was called the friend of God.
And the scripture was fulfilled, which says, Abraham believed God, and it was counted to him for righteousness: and he was called the friend of God.
And the scripture was fulfilled, which says, Abraham believed God, and it was counted to him for righteousness: and he was called the friend of God.
For as the body without the spirit is dead, so faith without works is dead also.
My brethren, be not many teachers, knowing that we shall receive the greater condemnation. For in many things we all offend. If any one offends not in word, he is a perfect man, able also to bridle the whole body.
For in many things we all offend. If any one offends not in word, he is a perfect man, able also to bridle the whole body. Behold, we put bits into horses mouths that they may obey us, and we turn about their whole body.
Behold, we put bits into horses mouths that they may obey us, and we turn about their whole body.
Behold, we put bits into horses mouths that they may obey us, and we turn about their whole body. Behold also the ships, which are very great, and are driven by violent winds; yet they are turned about by a very small helm, to whatever point the will of him that directs it may determine.
Behold also the ships, which are very great, and are driven by violent winds; yet they are turned about by a very small helm, to whatever point the will of him that directs it may determine.
Behold also the ships, which are very great, and are driven by violent winds; yet they are turned about by a very small helm, to whatever point the will of him that directs it may determine. So, also, the tongue is a little member, and boasts great things. Behold, how great a forest does a little fire set in a blaze.
So, also, the tongue is a little member, and boasts great things. Behold, how great a forest does a little fire set in a blaze.
So, also, the tongue is a little member, and boasts great things. Behold, how great a forest does a little fire set in a blaze. And the tongue is a fire, the world of iniquity. So is the tongue placed among our members, defiling the whole body, setting on fire the course of life, and being set on fire by hell.
And the tongue is a fire, the world of iniquity. So is the tongue placed among our members, defiling the whole body, setting on fire the course of life, and being set on fire by hell.
And the tongue is a fire, the world of iniquity. So is the tongue placed among our members, defiling the whole body, setting on fire the course of life, and being set on fire by hell. For every kind of beasts and of birds, of creeping things and of things in the sea, is tamed, and has been tamed by man:
For every kind of beasts and of birds, of creeping things and of things in the sea, is tamed, and has been tamed by man:
For every kind of beasts and of birds, of creeping things and of things in the sea, is tamed, and has been tamed by man: but the tongue no man can tame; it is an unruly evil; it is full of deadly poison.
but the tongue no man can tame; it is an unruly evil; it is full of deadly poison.
but the tongue no man can tame; it is an unruly evil; it is full of deadly poison. With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God. Out of the same mouth come forth blessing and cursing. These things, my brethren, ought not so to be.
Out of the same mouth come forth blessing and cursing. These things, my brethren, ought not so to be.
Out of the same mouth come forth blessing and cursing. These things, my brethren, ought not so to be. Does a fountain send forth from the same cavern sweet water and bitter?
Does a fountain send forth from the same cavern sweet water and bitter? Can the fig-tree, my brethren, bear olives, or the vine, figs? So no fountain can produce salt water and fresh.
Can the fig-tree, my brethren, bear olives, or the vine, figs? So no fountain can produce salt water and fresh.
Can the fig-tree, my brethren, bear olives, or the vine, figs? So no fountain can produce salt water and fresh. Who is wise and discreet among you? Let him show, by a good behavior, his works, with the meekness of wisdom.
Who is wise and discreet among you? Let him show, by a good behavior, his works, with the meekness of wisdom. But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth.
But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom comes not from above, but is earthly, animal, demoniac. read more. For where envy and strife are, there is commotion, and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And those who cultivate peace, sow for themselves a harvest of righteousness in peace.
And those who cultivate peace, sow for themselves a harvest of righteousness in peace.
Whence come wars and strifes among you? Come they not hence, even of your passions, which war in your members?
Whence come wars and strifes among you? Come they not hence, even of your passions, which war in your members?
Adulterers and adulteresses, know you not that the friend ship of the world is enmity to God? Whoever, therefore, will be a friend of the world, is an enemy of God.
But he gives more grace. "Wherefore he says: God sets himself against the proud, but gives grace to the lowly. Submit yourselves, therefore, to God; resist the devil, and he will flee from you;
Submit yourselves, therefore, to God; resist the devil, and he will flee from you;
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to sorrow. Humble yourselves in the sight of the Lord, and he will exalt you. read more. Do not speak evil one of another, brethren. He that speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law: but if you judge the law, you are not a doer of the law, but a judge.
Do not speak evil one of another, brethren. He that speaks evil of his brother, and judges his brother, speaks evil of 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 law-giver that is able to save, and to destroy: who are you that judge an other?
But now you glory in your boastings: all such glorying is evil. Therefore, to him that knows how to do good, and does it not, to him it is sin.
Come, now, you rich men, weep and lament for your miseries that are coming upon you. Your wealth is corrupted, and your garments are moth-eaten:
Your wealth is corrupted, and your garments are moth-eaten: your gold and your silver are covered with rust; and their rust will be a testimony against you, and will eat your flesh as fire. You have heaped up treasures in the last days. read more. Behold, the hire of the laborers who have reaped your fields, which has been unjustly withheld by you, cries out: and the cries of those who have reaped, have entered into the ears of the Lord of hosts.
Behold, the hire of the laborers who have reaped your fields, which has been unjustly withheld by you, cries out: and the cries of those who have reaped, have entered into the ears of the Lord of hosts. You have lived in pleasure on the earth, and been wanton; you have nourished your hearts, as in a day of slaughter. read more. You have condemned and killed the Just One: and he does not set himself against you. Be patient, therefore, brethren, till the coming of the Lord. Behold, the farmer looks for the precious fruit of the earth, and waits patiently for it, till he receives the early and the latter rain.
Be patient, therefore, brethren, till the coming of the Lord. Behold, the farmer looks for the precious fruit of the earth, and waits patiently for it, till he receives the early and the latter rain. Be you also patient, establish your hearts: for the coming of the Lord draws near.
Be you also patient, establish your hearts: for the coming of the Lord draws near. Indulge not in complaints against one another, brethren, lest you be condemned: behold, the judge stands before the door. read more. Take, my brethren, the prophets who spoke in the name of the Lord, as an example of suffering evil, and of patience.
Take, my brethren, the prophets who spoke in the name of the Lord, as an example of suffering evil, and of patience. Behold, we count those happy who endure. You have heard of the patience of Job, and have seen the final dealing of the Lord, that the Lord is very compassionate and merciful. read more. But above all things, my brethren, swear not, either by heaven, or by the earth, or with any other oath: but let your yes, be yes, and your no, be no, lest you fall into condemnation.
Is any one among you sick? let him call for the elders of the church, and let them pray over him, anointing him with oil, in the name of the Lord. And the prayer of faith shall save the sick; and the Lord will raise him up. And if he has committed sins, they shall be forgiven him.
let him know that he who turns back a sinner from the error of his way, will save a soul from death, and cover a multitude of sins.
Peter, an apostle of Jesus Christ, to the sojourners that are dispersed through Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, has, by the resurrection of Jesus Christ from the dead, regenerated us for a living hope
in which you rejoice, though now for a little while, since it is needful, you are in sorrow under various temptations;
For all flesh is as grass, and all the glory of man as the flower of grass; the grass withers, and its flower fails away: but the word of the Lord abides forever: and this is the word which has been preached as gospel to you.
Beloved, I beseech you, as strangers and sojourners, that you keep yourselves from fleshly desires, which war against the soul, maintaining an honorable mode of life am one the Gentiles, that, inasmuch as they speak against you as evil-doers, they may, on account of your good works which they witness, glorify God in the day of visitation.
But, above all things, have fervent love one for another; for love will cover a multitude of sins.
Beloved, be not amazed at the fiery trial that has come on you to try you, as if some strange thing had happened to you. But, inasmuch as you are partakers of the sufferings of the Christ,, rejoice, that, at the revelation of his glory, you may also be exceedingly joyful. read more. If you are reproached on account of Christ, happy are you: for the glorious Spirit of God rests upon you. On their part he is reviled, but on your part he is glorified:
Likewise, you younger, be in subjection to the older: do you all indeed be subject one to another, and be clothed with humility: for God resists the proud, but gives grace to the lowly. Humble yourselves, therefore, under the strong hand of God, that he may exalt you in due season.
Humble yourselves, therefore, under the strong hand of God, that he may exalt you in due season.
Humble yourselves, therefore, under the strong hand of God, that he may exalt you in due season.
Being firm in the faith, resist him, knowing that the same afflictions are accomplished in your brethren who are 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.