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 obtain mercy.
Rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.
Whoever then breaks one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter the kingdom of heaven.
But I say to you that anyone who is angry with his brother shall be subject to judgment. And whoever says to his brother, 'Raca,' shall be answerable to the council. But whoever says, 'You fool!' shall be in danger of the fire of hell.
"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: either by heaven, for it is God's throne; read more. or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything more than this comes from evil.
But I say to you, love your enemies and pray for those who persecute you,
You, therefore, must be perfect, as your heavenly Father is perfect.
You, therefore, must be perfect, as your heavenly Father is perfect.
For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
"Do not lay up for yourselves treasures 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 the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.
"Judge not, that you be not judged. For with the same judgment you judge others, you will be judged, and with the measure you use, it will be measured to you.
"Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. read more. Or what man of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are 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 who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' read more. And then will I declare to them, 'I never knew you; depart from me, you evildoers!'
"Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and dill and cummin, and have neglected the weightier matters of the Law, justice and mercy and faith. These you ought to have done, without neglecting the others.
Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"
After they finished speaking, James replied, "Brethren, listen to me. Simeon has related how God first showed his concern by taking from the Gentiles a people for his name. read more. With this the words of the Prophets agree, just as it is written, 'After this I will return, and I will rebuild the tabernacle of David, which has fallen; I will rebuild its ruins, and I will restore it, so that the rest of mankind may seek the Lord, and all the Gentiles who are called by my name,' says the Lord, who makes these things known from long ago. Therefore it is my judgment that we should not trouble those who are turning to God from among the Gentiles, but that we should write to them to abstain from the pollutions of idols and from fornication and from what is strangled and from blood. For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:
But if you call yourself a Jew, and rely on the law and boast of your relation to God and know his will and approve of what is excellent, because you are instructed in the law, read more. and if you are sure that you are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of infants, having in the law the embodiment of knowledge and truth you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God by breaking the law? For, as it is written, "The name of God is blasphemed among the Gentiles because of you." Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision has become uncircumcision.
And not only that, but we rejoice in our sufferings, knowing that suffering produces perseverance;
Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness.
but I see in my members another law, at war against the law of my mind and making me captive to the law of sin which dwells in my members.
Who are you to judge the servant of another? To his own master he stands or falls. And he will be made to stand, for the Master is able to make him stand.
Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her headit is the same as if her head were shaved. read more. For if a woman does not cover her head, she should have her hair cut off; but if it is disgraceful for a woman to have her hair cut or shaved off, let her cover her head. For a man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; neither was man created for woman, but woman for man. Therefore the woman ought to have a symbol of authority on her head, because of the angels. In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman was made from man, so also man is born of woman. And all things are from God. Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering.
If I have the gift of prophecy, and understand all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing.
If anyone thinks he is a prophet or spiritual, let him acknowledge that what I am writing to you is the Lord's command.
who has made us competent as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, read more. will not the ministry of the Spirit be even more glorious? For if the ministry of condemnation has glory, much more does the ministry of righteousness exceed it in glory. For indeed what had glory, in this case has no glory because of the glory that surpasses it. For if what was fading away came with glory, much more is the glory of that which lasts. Therefore, since we have such a hope, we are very bold. We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of the radiance that was fading away. But their minds were hardened; for to this day, when they read the old covenant, the same veil remains unlifted, because only in Christ is it removed. Even to this day when Moses is read, a veil lies over their hearts. But whenever a person turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into his likeness from one degree of glory to another, for this comes from the Lord who is the Spirit.
For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion: greetings. Consider it all joy, my brethren, when you encounter various trials,
Consider it all joy, my brethren, when you encounter various trials,
Consider it all joy, my brethren, when you encounter various trials, for you know that the testing of your faith produces endurance. read more. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.
For the sun rises with its scorching heat and withers the grass; its flower falls and its beauty is destroyed. So will the rich man fade away in the midst of his pursuits.
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and he himself does not tempt anyone.
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.
for the anger of man does not produce the righteousness of God.
for the anger of man does not produce the righteousness of God.
But prove yourselves doers of the word, and not merely hearers who deceive themselves.
But prove yourselves doers of the word, and not merely hearers who deceive themselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; read more. for he looks at himself and goes away, and immediately forgets what he was like. But one who looks intently into the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but a doer that acts, this man will be blessed in what he does. If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. Religion that is pure and undefiled in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes,
For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in shabby clothes,
Listen, my beloved brethren: has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?
Is it not they who blaspheme the honorable name by which you have been called? If you really fulfill the royal law, according to the scripture, "You shall love your neighbor as yourself," you are doing well.
For whoever keeps the whole law and yet stumbles in one point has become guilty of all of it.
For whoever keeps the whole law and yet stumbles in one point has become guilty of all of it.
For judgment will be without mercy to one who has shown no mercy; mercy triumphs over judgment.
Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and faith was completed by works, read more. and the scripture was fulfilled which says, "Abraham believed God, and it was reckoned to him as righteousness", and he was called the friend of God.
and the scripture was fulfilled which says, "Abraham believed God, and it was reckoned to him as righteousness", and he was called the friend of God.
and the scripture was fulfilled which says, "Abraham believed God, and it was reckoned to him as 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.
Let not many of you become teachers, my brethren, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. If we put bits into the mouths of horses that they may obey us, we guide their whole bodies.
If we put bits into the mouths of horses that they may obey us, we guide their whole bodies.
If we put bits into the mouths of horses that they may obey us, we guide their whole bodies. Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs.
Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs.
Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire!
So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire!
So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire! And the tongue is a fire, a world of evil among the members of the body. The tongue corrupts our whole person, sets the whole course of our life on fire, and is itself set on fire by hell.
And the tongue is a fire, a world of evil among the members of the body. The tongue corrupts our whole person, sets the whole course of our life on fire, and is itself set on fire by hell.
And the tongue is a fire, a world of evil among the members of the body. The tongue corrupts our whole person, sets the whole course of our life on fire, and is itself set on fire by hell. For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race.
For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race.
For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no man can tame the tongue. It is a restless evil, full of deadly poison.
But no man can tame the tongue. It is a restless evil, full of deadly poison.
But no man can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God. From the same mouth come blessing and cursing. My brethren, this ought not to be so.
From the same mouth come blessing and cursing. My brethren, this ought not to be so.
From the same mouth come blessing and cursing. My brethren, this ought not to be so. Does a spring pour forth from the same opening both fresh and bitter water?
Does a spring pour forth from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a grapevine produce figs? Nor can salt water produce fresh.
Can a fig tree, my brethren, produce olives, or a grapevine produce figs? Nor can salt water produce fresh.
Can a fig tree, my brethren, produce olives, or a grapevine produce figs? Nor can salt water produce fresh. Who is wise and understanding among you? By his good life let him show his deeds in the humility of wisdom.
Who is wise and understanding among you? By his good life let him show his deeds in the humility of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This wisdom is not such as comes down from above, but is earthly, unspiritual, demonic. read more. For where jealousy and selfish ambition exist, there will be disorder and every evil practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or hypocrisy.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or hypocrisy. And the harvest of righteousness is sown in peace by those who make peace.
And the harvest of righteousness is sown in peace by those who make peace.
What causes quarrels and fights among you? Is it not your passions that are at war in your members?
What causes quarrels and fights among you? Is it not your passions that are at war in your members?
You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." 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 miserable and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you. read more. Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge of it.
Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge of it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But youwho are you to judge your neighbor?
As it is, you boast in your arrogance. All such boasting is evil. Therefore, to one who knows the right thing to do and does not do it, to him it is sin.
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten.
Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. read more. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out against you; and the cries of the harvesters have reached the ears of the Lord of hosts.
Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out against you; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. read more. You have condemned and put to death the righteous man; he does not resist you. Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rains.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near.
You too be patient; strengthen your hearts, for the coming of the Lord is near. Do not grumble, brethren, against one another, that you may not be judged; behold, the Judge is standing at the door. read more. As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord.
As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. Behold, we call those blessed who endured. You have heard of the endurance of Job, and you have seen the purpose of the Lord, how the Lord is full of compassion and mercy. read more. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath, but let your yes be yes and your no be no, that you may not fall under condemnation.
Is any 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 offered in faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.
let him know that whoever turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.
Peter, an apostle of Jesus Christ, to the chosen exiles in the Dispersion, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,
Blessed be to the God and Father of our Lord Jesus Christ! In his great mercy he has caused us to be born again into a living hope through the resurrection of Jesus Christ from the dead,
In this you greatly rejoice, though now for a little while you may have to suffer various trials,
For, "All flesh is like grass, and all its glory like the flower of grass. The grass withers, and the flower falls,
Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against your soul. Maintain good conduct among the Gentiles, so that in case they speak against you as wrongdoers, they may see your good deeds and glorify God on the day of visitation.
Above all, hold unfailing your love for one another, because love covers a multitude of sins.
Beloved, do not be surprised at the fiery ordeal which comes upon you to test you, as though something strange were happening to you. But rejoice that you share in the sufferings of Christ, so that you may also be overjoyed when his glory is revealed. read more. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you.
Likewise you that are younger men be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for "God opposes the proud, but gives grace to the humble." Therefore humble yourselves under the mighty hand of God, that he may exalt you in due time.
Therefore humble yourselves under the mighty hand of God, that he may exalt you in due time.
Therefore humble yourselves under the mighty hand of God, that he may exalt you in due time.
But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren 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.