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 merciful: because they shall receive mercy.
Rejoice, and he exceedingly glad: because your reward is great in the heavens: for in this manner they persecuted the prophets who were before you.
Therefore if any one may break one of the least of these commandments, and so teach the people, he shall be called the least in the kingdom of the heavens: but whosoever may do and teach them, the same shall be called great in the kingdom of the heavens. For I say unto you, that if your righteousness may not abound more than that of the scribes and Pharisees, you can not enter into the kingdom of the heavens.
but I say unto you that every one being angry with his brother, shall be in danger of the judgment; and whosoever may say to his brother, Thou scoundrel, shall be in danger of the council; and whosoever may say, Thou fool, shall be liable unto a hell of fire.
Again you have heard that it was said to the ancients, Thou shalt not swear falsely, but shall perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven, because it is the throne of God; read more. nor by the earth, because it is the footstool of His feet; neither by Jerusalem, because it is the city of the great King. Neither swear by thy head, because thou art unable to make one hair white or black. But let your speech be, Yea, yea; Nay, nay; but that which aboundeth more than these is of the evil one.
But I say unto you, Love your enemies with a divine love, bless those who curse you and pray for those who despitefully use you and persecute you:
Therefore ye shall be perfect, as your Father who is in heaven is perfect.
Therefore ye shall be perfect, as your Father who is in heaven is perfect.
For if you may not forgive the people their trespasses, your heavenly Father will not forgive you: and if you do not forgive the people, your Father will not forgive you your trespasses.
Lay not up for yourselves treasures upon the earth, where moth and rust corrupt, and thieves break through and steal:
No one is able to serve two masters: for he will hate the one, and love the other; or cleave to the one, and despise the other. You are not able to serve God and mammon.
Criticise not, that you may not be criticised. For with what criticism you criticise, you will be criticised: and with what measure you measure, it will be measured unto you.
Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you. For every one asking receives; and the one seeking finds; and to the one knocking it shall be opened. read more. What man is there of you, whom, if his son shall ask bread, he will give him a stone? And if he may ask a fish, whether will he give him a serpent? Therefore if you, being evil, know how to give good gifts to your children, how much more shall your Father who is in the heavens give good things to them that ask Him?
Not every one saying to me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father who is in the heavens. 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. Then I will confess unto them that I never knew you: depart from me, ye who work iniquity.
Woe unto you, scribes and Pharisees, hypocrites! because you tithe mint and anise and cummin, and pass by the weightier matters of the law, judgment, mercy, and faith: it behooves to do these and not to neglect those.
This is the testimony of John when the Jews sent priests and Levites from Jerusalem, that they might ask him,
And after they became silent, James responded, saying, Men, brethren, hear me. Symeon hath related how God in the first place interposed to take a people from the Gentiles, in His name. read more. And to this corresponds the words of the prophet; as has been written, After these things I will return, and will build again the throne of David, which has fallen down; and will build again the ruins of the same, and will set it up again: in order that the residue of men may seek out the Lord, even all the Gentiles, on whom my name has been called upon them, says the Lord, who doeth these things known from the beginning. Therefore I judge, that we should not burden those from the Gentiles turning to God: but to command them to abstain from things offered to idols, and from fornication, and from strangulation, and from blood. For Moses from ancient generations, has those preaching him in every city, being read in the synagogues on every Sabbath.
For it seemed good to the Holy Ghost, and to us, to lay upon you no more burden than these necessary things,
But if you are denominated a Jew, and rest in the law, and boast in God, and know his will, and approve the things which are excellent, being taught by the law; read more. and persuade yourself that you are a guide of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of the juveniles, having a form of knowledge and truth in the law; therefore do not you who teach another teach yourself? do you, who preach not to steal, steal? do you, who say not to commit adultery, commit adultery? do you, who abominate idolatry, rob temples? do you, who boast in the law, through the transgression of the law dishonor God? For the name of God is blasphemed by you among the Gentiles, as has been written. For circumcision indeed profits, if you do the law: but if you be a transgressor of the law, your circumcision has become uncircumcision.
And not only so, but let us also rejoice in tribulation; knowing that tribulation works out endurance;
neither present your members arms of iniquity unto sin; but present yourselves to God, as alive from the dead, and your members arms of righteousness unto God.
but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Who art thou judging another man's servant? to his own master he stands or falls: but he shall stand; for God is able to make him stand.
Every man praying or prophesying, having his head covered, dishonors his head. But every woman praying or prophesying with her head uncovered dishonors her head: for that is one and the same to her being shaven. read more. If a woman is not covered, let her also be shorn: but if it is a disgrace for a woman to be shorn or shaven; let her be covered. For a man ought not to cover his head, being the image and glory of God; but the woman is the glory of the man. For the man is not from the woman; but the woman is from the man; for man indeed was not created on account of the woman; but the woman on account of the man. Therefore the woman ought to have authority on her head, on account of the angels. Moreover neither is the woman without the man in the Lord, nor the man without the woman. For as the woman is from the man, so the man also is by the woman; and all things from God. Judge ye among yourselves: is it becoming for a woman to pray to God uncovered? Does not nature itself teach you, that, if a man may indeed have long hair, it is a dishonor to him? But if a woman has long hair, it is a glory unto her: because the hair has been given to her for a covering.
And 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, and have not divine love, I am nothing.
If any one seems to be a prophet, or spiritual, let him understand the things which I write to you, that they are of the Lord;
who also rendered us able ministers of the new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit creates life. But if the ministry of death, having been written in letters of stone, was in glory, so that the sons of Israel were not able to look upon the face of Moses on account of the glory of his countenance; which was destined to be done away: read more. how will not the ministry of the spirit be more in glory? For if there was glory in the ministry of condemnation, how much more does the ministry of righteousness abound in glory. For indeed that which was glorious, has ceased to be glorious in this respect on account of the transcendent glory. For if that which was to be done away was through glory, much more is that which abides in glory. Then having such hope, we use great boldness, and not as Moses put the veil on his face, in order that the sons of Israel might not look forward to the end of that which was transitory. But their minds were darkened. For until this day the same veil remains in the reading of the old covenant, remains, not lifted; because it is done away in Christ; but until this day when Moses is read, the veil lies upon their heart: but when they may turn to the Lord, the veil is taken away. But the Lord is a Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding the glory of the Lord, are being transformed into the same image from glory to glory, even as by the Spirit of the Lord.
For in Christ Jesus neither circumcision or uncircumcision avails anything; but faith working through divine love.
James, the servant of God and the Lord Jesus Christ, to the twelve tribes who are in the Dispersion, greeting. Count it all joy, my brethren, when you may fall into manifold temptations.
Count it all joy, my brethren, when you may fall into manifold temptations.
Count it all joy, my brethren, when you may fall into manifold temptations. Knowing that the trial of your faith works out endurance. read more. But let endurance have its perfect work, in order that you may be perfect and whole in every part, lacking in nothing. But if any of you lack wisdom, let him ask God, who gives to all cheerfully and upbraids none; and it will be given unto him.
For the sun with a scorching wind has risen, and dried up the grass, and its flower fell off, and the beauty of its countenance perished: so indeed the rich man will pass away in his ways.
Let no one being tempted say, I am tempted from God. For God can not be tempted with evils, and he tempts no one:
Of his own will begat he us by the word of truth, that we should be some first fruit of his creations.
for the wrath of man works not the righteousness of God.
for the wrath of man works 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 beholding his natural face in a mirror: read more. for he recognized himself, and has gone away, and immediately forgot what kind he was. But the one having looked into the perfect law which is the law of liberty, and having remained in it, not being a forgetful hearer, but a doer of the work, he shall be happy in his work. But if any one seems to be religious, bridling not his own tongue, but deceiving his own heart, the religion of that man is vain. Pure religion and undefiled with God even the Father is this, to relieve the orphans and widows in their affliction, and keep himself unspotted from the world.
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing;
For if a gold-ringed man may come into your synagogue, in shining apparel, and a poor man may also come in with soiled clothing;
Hear, my beloved brethren. Has not God chosen the poor in the world rich in faith, and heirs of the kingdom which he has promised to those who love him with divine love?
Do they not blaspheme the good name which has been called upon you? If indeed you keep the royal law according to the scripture, Thou shalt love thy neighbor with divine love as thyself, you do well.
For whosoever may keep the whole law, and fail in one item, has become guilty of all.
For whosoever may keep the whole law, and fail in one item, has become guilty of all.
For judgment is without mercy to him that shows no mercy; but mercy glorieth against judgment.
So indeed faith, if it may not have works, is dead, as to itself.
So indeed faith, if it may not have works, is dead, as to itself.
Was not Abraham our father justified by works, having offered up his son Isaac on the altar? You see that faith wrought with his works, and by works the faith was made perfect; read more. and the scripture was fulfilled, saying, And Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.
and the scripture was fulfilled, saying, And Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.
and the scripture was fulfilled, saying, And Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.
For as the body apart from the spirit is dead, so faith also apart from works is dead.
Be ye not many teachers, my brethren, knowing that we shall receive the greater judgment. For we all fail in many things; if any one fails not in word, the same is a perfect man, able even to bridle the whole body.
For we all fail in many things; if any one fails not in word, the same is a perfect man, able even to bridle the whole body. But if we put bridles into the mouths of the horses, that they may obey us; and we manage their whole body;
But if we put bridles into the mouths of the horses, that they may obey us; and we manage their whole body;
But if we put bridles into the mouths of the horses, that they may obey us; and we manage their whole body; behold also the ships, being so great, and driven by fierce winds, are managed by the smallest rudder, whithersoever the will of the steersman prefers;
behold also the ships, being so great, and driven by fierce winds, are managed by the smallest rudder, whithersoever the will of the steersman prefers;
behold also the ships, being so great, and driven by fierce winds, are managed by the smallest rudder, whithersoever the will of the steersman prefers; so also the tongue is a little member, and it boasts great things. Behold, how great a wood a little fire kindles!
so also the tongue is a little member, and it boasts great things. Behold, how great a wood a little fire kindles!
so also the tongue is a little member, and it boasts great things. Behold, how great a wood a little fire kindles! The tongue, a fire, the world of iniquity: the tongue sits down in the midst of our members, and corrupting the whole body, and setting on fire the course of nature; and it is set on fire from hell.
The tongue, a fire, the world of iniquity: the tongue sits down in the midst of our members, and corrupting the whole body, and setting on fire the course of nature; and it is set on fire from hell.
The tongue, a fire, the world of iniquity: the tongue sits down in the midst of our members, and corrupting the whole body, and setting on fire the course of nature; and it is set on fire from hell. For every nature both of wild beasts, and of birds, and of creeping things, and of oceanic animals, is subdued, and has been subjugated to human nature:
For every nature both of wild beasts, and of birds, and of creeping things, and of oceanic animals, is subdued, and has been subjugated to human nature:
For every nature both of wild beasts, and of birds, and of creeping things, and of oceanic animals, is subdued, and has been subjugated to human nature: but no one of men is able to tame the tongue; an incorrigible evil, full of deadly poison.
but no one of men is able to tame the tongue; an incorrigible evil, full of deadly poison.
but no one of men is able to tame the tongue; an incorrigible evil, full of deadly poison. With it we bless the Lord, even the Father; and with it we scold the people, who have been made after the image of God:
With it we bless the Lord, even the Father; and with it we scold the people, who have been made after the image of God:
With it we bless the Lord, even the Father; and with it we scold the people, who have been made after the image of God: out of the same mouth come forth blessing and scolding. My brethren, these things ought not so to be.
out of the same mouth come forth blessing and scolding. My brethren, these things ought not so to be.
out of the same mouth come forth blessing and scolding. My brethren, these things ought not so to be. Whether does the fountain out of the same chink send forth sweet water and bitter?
Whether does the fountain out of the same chink send forth sweet water and bitter?
Whether does the fountain out of the same chink send forth sweet water and bitter? My brethren, whether is the fig-tree able to produce olives, or the vine figs? Neither is the bitter fountain able to produce sweet water.
My brethren, whether is the fig-tree able to produce olives, or the vine figs? Neither is the bitter fountain able to produce sweet water.
My brethren, whether is the fig-tree able to produce olives, or the vine figs? Neither is the bitter fountain able to produce sweet water. Who is wise and instructed among you? Let him show forth out of beautiful conduct his works in meekness of wisdom.
Who is wise and instructed among you? Let him show forth out of beautiful conduct his works in meekness of wisdom. But if you have bitter envy and strife in your heart, do not boast, and lie against the truth.
But if you have bitter envy and strife in your heart, do not boast, and lie against the truth. This is not the wisdom that comes down from above, but it is earthly, intellectual, and demoniacal. read more. For where there are envy and strife, there are contention and every evil work. But the wisdom which is from above is indeed first pure, then peaceable, gentle, easily persuaded, full of mercy and of good works, free from partiality and hypocrisy.
But the wisdom which is from above is indeed first pure, then peaceable, gentle, easily persuaded, full of mercy and of good works, free from partiality and hypocrisy. But the fruit of righteousness is sown in peace to those who are making peace.
But the fruit of righteousness is sown in peace to those who are making peace.
Whence come wars and whence come battles within you? are they not from thence, from your pleasures warring in your members?
Whence come wars and whence come battles within you? are they not from thence, from your pleasures warring in your members?
O adulteresses, do you not know that the friendship of the world is enmity to God? Whosoever therefore may wish to be the friend of the world renders himself the enemy of God.
and he gives more grace. Therefore he says, God resists the proud, and gives grace to the humble. Therefore draw nigh unto God; and resist the devil, and he will flee from you:
Therefore draw nigh unto God; and resist the devil, and he will flee from you:
Weep, and mourn, lament: let your laughter be turned into mourning, and your joy into sorrow. Humble yourselves before the Lord, and he will raise you up. read more. Do not calumniate one another, brethren: the one speaking against his brother, and judging his brother, speaks against the law, and judges the law: if you judge the law, you are not a doer of the law, but a judge.
Do not calumniate one another, brethren: the one speaking against his brother, and judging his brother, speaks against the law, and judges the law: if you judge the law, you are not a doer of the law, but a judge. There is one lawgiver and judge, who is able to save and to destroy: but who are you, the one judging your neighbor.
But you are now boasting in your arrogances: all such boasting is wicked. Therefore to him that knows to do good, and does it not, to him it is sin.
Come now, ye rich, weep mourning over your calamities which are coming on you. Your riches are corrupted, and your garments have become moth-eaten:
Your riches are corrupted, and your garments have become moth-eaten: your gold and your silver are cankered; and their rust shall be for a witness against you, and eat your flesh like fire. You laid up treasures in the last days. read more. Behold, the wages of the laborers having reaped your fields, which is fraudulently kept back by you, is crying out: and the voices of the reapers have come into the ears of the Lord of hosts.
Behold, the wages of the laborers having reaped your fields, which is fraudulently kept back by you, is crying out: and the voices of the reapers have come into the ears of the Lord of hosts. Ye flourished upon the earth, and were wanton; you nourished your hearts in the day of slaughter. read more. You condemned, you murdered the righteous; nothing antagonizes you. Therefore, O brethren, suffer long, until the coming of the Lord. Behold, the farmer receives the precious fruit of the earth, waiting for it, until he may receive the former and latter rain:
Therefore, O brethren, suffer long, until the coming of the Lord. Behold, the farmer receives the precious fruit of the earth, waiting for it, until he may receive the former and latter rain: you also suffer long; establish your hearts; because the coming of the Lord is nigh.
you also suffer long; establish your hearts; because the coming of the Lord is nigh. Do not complain against one another, brethren, in order that you may not be judged: behold, the judge stands before the doors. read more. Brethren, receive the prophets who spoke in the name of the Lord as an example of suffering evil and longsuffering.
Brethren, receive the prophets who spoke in the name of the Lord as an example of suffering evil and longsuffering. Behold, we pronounce them happy who have endured: you have heard the patience of Job, and have seen the end of the Lord, because the Lord is very merciful, and sympathetic. read more. But, my brethren, before all, swear not, neither by heaven, or by earth, or any other oath: but let your conversation be yes yes; and no no; lest you may fall under condemnation.
Is any one sick among you? 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. Truly the prayer of faith shall save the sick, and the Lord will raise him up; if he may have committed sins, they shall be forgiven unto him.
let him know, that the one having turned a sinner from the error of his way shall save a soul from death, and hide a multitude of sins.
Peter, an apostle of Jesus Christ, to the elect sojourners of the Dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed is the God and Father of our Lord Jesus Christ, the one having according to his great mercy begotten us again into a living hope through the resurrection of Jesus Christ from the dead,
In whom you rejoice, if however it is needful, being grieved a little while among manifold temptations: in order
Therefore all flesh is as grass, and all its glory as the flower of grass: the grass is withered, and the flower fell off;
Beloved, I exhort you as pilgrims and strangers, to abstain from the carnal desire which wars against the soul; having your deportment beautiful among the Gentiles: in order that in whatsoever they calumniate you as evil doers, seeing from your beautiful works, they may glorify God in the day of his visitation.
before all things having divine love stedfast toward one another; because divine love covers a multitude of sins:
Beloved, think it not strange concerning the fiery trial among you, coming upon you unto your testing: as some strange thing happening to you: but as you participate in the sufferings of Christ, rejoice; in order that you may also rejoice in the revelation of his glory, being glad. read more. If you suffer reproach in the name of Christ, happy are you, because the spirit of the glory and the spirit of God rest on you.
Likewise, you younger men, submit to the elders: and all put on humility toward one another; because God resists the proud, and gives grace to the humble. Therefore humble yourselves beneath the mighty hand of God, that he may lift you up in due time:
Therefore humble yourselves beneath the mighty hand of God, that he may lift you up in due time:
Therefore humble yourselves beneath the mighty hand of God, that he may lift you up in due time:
whom resist stedfast in the faith, knowing that it is for you to complete the same sufferings in this world along with your brotherhood.
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.