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 for they shall obtain mercy.
Rejoice and exult; for plenteous is your reward in the heavens: for just so they persecuted the prophets who went before you.
Whosoever therefore shall break one of the least of these commandments, and teach men so, he shall be accounted the least in the kingdom of heaven: but whosoever shall practise, and teach them, he shall be reckoned great in the kingdom of heaven. For I say unto you, That except your righteousness abounds more than that of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.
but I say unto you, That every man who is angry with his brother without cause, shall be liable to the judgment: and whosoever shall say to his brother, Raca, shall be liable to the sanhedrim: but whosever shall say, Thou fool, shall be liable to be cast into hell fire.
Again ye have heard that it was said to those of old, "Thou shalt not perjure thyself, but shalt perform to the Lord thine oaths:" But I say to thee, Swear not at all; neither by the heaven; for it is the throne of God: read more. nor by the earth; for it is the footstool of his feet: nor by Jerusalem; for it is the city of the great King: neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your discourse be, Yea, yea; No, no: for all addition to these is from the wicked one.
But I say unto you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who treat you insolently, and persecute you;
Be ye therefore perfect, as your Father who is in heaven is perfect.
Be ye therefore perfect, as your Father who is in heaven is perfect.
For if ye forgive men their offences, your heavenly Father will also forgive you: but if ye forgive not to men their offences, neither will your Father forgive your offences.
Lay not up for yourselves treasures upon earth, where the rust and canker spoil, and where thieves dig through and steal:
No man can serve two masters: for he will either hate the one, and love the other; or he will adhere to the one, and disregard the other. Ye cannot serve God and mammon.
JUDGE not, that ye be not judged. For with the same judgment ye judge others, shall ye be judged: and with the measure ye mete, shall it be measured to you again.
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. read more. What man is there of you, of whom if his son ask a loaf, will he give him a stone? or if he ask a fish, will he give him a serpent? If ye then, evil as ye are, know how to bestow good gifts on your children; how much more will your Father who is in heaven, bestow good things on those who ask him?
Not every one who saith to me, Lord, Lord! shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have we not cast out devils? and in thy name done many miracles? read more. And then will I profess unto them, that I never knew you: depart from me, ye workers of iniquity.
Wo unto you, scribes and Pharisees, hypocrites! for ye pay tithes of mint, and anise, and cummin, and have neglected the weightier precepts of the law, judgment, and mercy, and fidelity: these thing ought ye to have done, and not to leave the others undone.
And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites, that they should question him, Who art thou?
Now when they ceased speaking, James replied, saying, Men and brethren, hear me: Simon hath fully related, how at first God graciously looked upon [the Gentiles], to take from them a people for his name. read more. And in accord with this are the words of the prophets; as it is written, "After this will I return, and build again the tabernacle of David, that is fallen; and re-edify what hath been dug up from the foundation, and will set it upright again: that the residue of men may diligently seek the Lord, and all the Gentiles, among whom my name is invoked, even among them, saith the Lord, who doth all these things." Known unto God from the beginning are all his works. Therefore I am decided, that we give no unnecessary disquietude to those who from the heathen have turned to God: but that we write to them, that they abstain from pollutions of idol [sacrifices], and from whoredom, and from what is strangled, and from blood. For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day.
For it hath seemed good to the Holy Ghost and to us, to lay upon you no other burden except these things which are of absolute necessity;
Lo! thou art named a Jew, and restest on the law, and boastest in God, and knowest the will of God, and bringest to the test the things that are different, being instructed out of the law; read more. and hast confidence that thou thyself art a leader of the blind, a light of those who are in darkness, an instructor of the uninformed, a teacher of babes, holding the form of knowledge and of truth in the law. Thou therefore who teachest another, dost thou not teach thyself? thou that proclaimest aloud that a man should not steal, dost thou steal? thou that sayest, Do not commit adultery, dost thou commit adultery? thou that holdest idols in abomination, dost thou commit sacrilege? thou who gloriest in the law, dishonourest thou God by the transgression of the law? for the name of God is blasphemed through you among the heathen, as it is written. For circumcision indeed is advantageous, if thou practise the law: but if thou art a transgressor of the law, thy circumcision becomes uncircumcision,
And not only so, but we glory also in tribulations: knowing that tribulation produceth patience;
Neither present your members as weapons of unrighteousness for sin: but present yourselves to God, as alive from the dead, and your members as weapons of righteousness for God.
but I see another law in my members, militating against the law in my mind, and making me captive to the law of sin which is in my members.
Who art thou that judgest another man's servant? To his own master he standeth or falleth; but he shall be established: for God is able to establish him.
Every man praying or prophesying, holding [a veil] over his head, dishonoureth his head; but every woman praying or prophesying with her head unveiled, dishonoureth her head; for it is one and the same thing, as if she were shaven. read more. For if the woman be not veiled, let her hair be clipped: but if it would be scandalous for a woman to appear clipped or shaved, let her be veiled. For a man indeed ought not to veil his head, being the image and the glory of God; but the woman is the glory of the man. For the man is not from the woman, but the woman from the man. Also the man was not created for the woman, but the woman for the man. Therefore ought the woman to retain upon her head [this badge of authority], because of the angels [of the churches]. Nevertheless neither is the man without the woman, nor the woman without the man in the Lord. For as the woman was taken out of the man, so also is the man by the woman: but all things are of God. Judge among yourselves, is it decent for a woman to be praying to God without a covering? Does not even nature itself teach you, that if a man wear long flowing hair it is a dishonour to him? But if a woman let her hair flow, it is an ornament to her; for the hair was given her for a covering,
And though I have the gift of prophecy, and know all mysteries, and all manner of science; and though I have all faith, so that I could remove mountains, but have not love, I am nothing.
If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord.
All the brethren salute you. Salute one another with a holy kiss.
Who hath made us also able ministers of the new testament, not of the letter but of the spirit; for the letter killeth, but the spirit giveth life. For if the ministry of death in letters graven on stone, was attended with glory, so that the children of Israel could not keep their eyes fixed upon the countenance of Moses, because of the glory of his countenance, though [soon] evanescent; read more. how much more will not the ministry of the Spirit be attended with glory? For if the ministry of condemnation is glory, much more doth the ministry of righteousness excel in glory. For that which was glorious hath no glory, comparatively, because of the glory which excelleth. For if that which was abolished came in a glorious manner, much more is that which remaineth glorious. Having therefore such a hope, we use much freedom of speech. And [act] not as Moses who spread a veil over his face, in order that the children of Israel might not look stedfastly to the end of that which should be abolished. But their understandings were darkened: for unto this day the same veil in their reading the old testament abideth unremoved; which veil is taken away by Christ. For unto this day, when Moses is read, the veil is spread over their hearts. Nevertheless, when Israel shall turn unto the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. And we all with face unveiled, beholding the glory of the Lord [reflected] as in a mirror, according to the same image, receive a transformation from glory into glory, as by the Lord, the Spirit.
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith exerting its energy by love.
JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are dispersed, greeting. My brethren, count it all joy when ye fall into various trials;
My brethren, count it all joy when ye fall into various trials;
My brethren, count it all joy when ye fall into various trials; knowing that the proof of your faith produceth patience. read more. But let patience have its work perfected, that ye may be perfect and complete, deficient in nothing. But if any man of you be deficient in wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not and it shall be given him.
For the sun arose with fervour, and burnt up the grass, and the flower of it fell off, and the beauty of its appearance was lost: just so the rich man in his course of life shall wither away.
Let no man under temptation say, I am tempted of God: for God is incapable of temptation from evils, and he tempteth no man:
Of his own choice he produced us by the word of truth, that we might be a sort of first fruit of his creatures.??19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.
For the wrath of man worketh not the righteousness of God.
For the wrath of man worketh not the righteousness of God.
But be ye doers of the word, and not hearers only, deceiving yourselves by false reasoning.
But be ye doers of the word, and not hearers only, deceiving yourselves by false reasoning. For if any man be a hearer of the word, and not a doer, he is like a man that looks at his natural face in a glass; read more. for he beheld himself, and went away, and immediately forgot what sort of person he was. But he that looketh into the perfect law of liberty, and perseveres, this man not being a forgetful hearer, but a doer of the work, he shall be blessed in his practice. If any man thinks he is a religious character among you, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled with God even the Father is this, To pay diligent attention to the orphans and widows in their affliction, and to preserve himself spotless from the world.
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb;
For if there come into your congregation a man with a gold ring, and in splendid apparel, and there come in also a poor man in a sordid garb;
Hear me, my beloved brethren. Hath not God elected the poor of this world to be rich in faith, and heirs of the kingdom which God hath promised to those who love him;
Do they not blaspheme that honourable name by which ye are called? If indeed ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
For whosoever shall keep the whole law, but offendeth in a single particular, he is chargeable with the breach of all.
For whosoever shall keep the whole law, but offendeth in a single particular, he is chargeable with the breach of all.
For judgment without mercy shall be on him who shewed no mercy, and mercy glorieth against judgment.
So also faith, if it hath not works, is dead itself.
So also faith, if it hath not works, is dead itself.
Was not our father Abraham justified by works, when he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith consummated. read more. And the scripture was fulfilled, which saith, "Abraham believed God, and it was imputed to him for righteousness;" and he was called "the friend of God."
And the scripture was fulfilled, which saith, "Abraham believed God, and it was imputed to him for righteousness;" and he was called "the friend of God."
And the scripture was fulfilled, which saith, "Abraham believed God, and it was imputed to him for righteousness;" and he was called "the friend of God."
For as the body without breath is dead, so faith without works is dead also.
MY brethren, be not many teachers, knowing that we shall receive a severer judgment. For in many things we all offend. If any man offend not in word, he is a perfect man, and capable of reining in the whole body.
For in many things we all offend. If any man offend not in word, he is a perfect man, and capable of reining in the whole body. Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body.
Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body.
Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body. Behold also the ships, though so great, and driven by tempestuous winds, are turned about by the smallest rudder, whithersoever the inclination of the pilot pleaseth.
Behold also the ships, though so great, and driven by tempestuous winds, are turned about by the smallest rudder, whithersoever the inclination of the pilot pleaseth.
Behold also the ships, though so great, and driven by tempestuous winds, are turned about by the smallest rudder, whithersoever the inclination of the pilot pleaseth. So also the tongue is a little member, and proudly vaunts. Behold how great a pile of wood, a little fire kindleth!
So also the tongue is a little member, and proudly vaunts. Behold how great a pile of wood, a little fire kindleth!
So also the tongue is a little member, and proudly vaunts. Behold how great a pile of wood, a little fire kindleth! And the tongue is a fire, a world of iniquity: in such manner is the tongue placed among our members, that it defileth all the body, and setteth on fire the circle of nature; and is set on fire of hell.
And the tongue is a fire, a world of iniquity: in such manner is the tongue placed among our members, that it defileth all the body, and setteth on fire the circle of nature; and is set on fire of hell.
And the tongue is a fire, a world of iniquity: in such manner is the tongue placed among our members, that it defileth all the body, and setteth on fire the circle of nature; and is set on fire of hell. For every species of wild beasts, and also of birds, of reptiles, and even of fishes, is tamed, and hath also been tamed by human ingenuity:
For every species of wild beasts, and also of birds, of reptiles, and even of fishes, is tamed, and hath also been tamed by human ingenuity:
For every species of wild beasts, and also of birds, of reptiles, and even of fishes, is tamed, and hath also been tamed by human ingenuity: but the tongue can no man tame; it is an unruly evil, full of deadly poison.
but the tongue can no man tame; it is an unruly evil, full of deadly poison.
but the tongue can no man tame; it is an unruly evil, full of deadly poison. With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God. Out of the same mouth goeth forth blessing and cursing. These things, my brethren, ought not to be thus.
Out of the same mouth goeth forth blessing and cursing. These things, my brethren, ought not to be thus.
Out of the same mouth goeth forth blessing and cursing. These things, my brethren, ought not to be thus. Doth a fountain from the same aperture spout forth sweet water and bitter?
Doth a fountain from the same aperture spout forth sweet water and bitter?
Doth a fountain from the same aperture spout forth sweet water and bitter? Can a fig-tree, my brethren, produce olives; or a vine figs? so also can no fountain send forth salt water and sweet.
Can a fig-tree, my brethren, produce olives; or a vine figs? so also can no fountain send forth salt water and sweet.
Can a fig-tree, my brethren, produce olives; or a vine figs? so also can no fountain send forth salt water and sweet. Who is a wise man and intelligent among you, let him shew in a becoming conduct his works with the meekness of wisdom.
Who is a wise man and intelligent among you, let him shew in a becoming conduct his works with the meekness of wisdom. But if ye have bitter envy and contention in your heart, boast not, and lie not against the truth.
But if ye have bitter envy and contention in your heart, boast not, and lie not against the truth. This is not the wisdom which cometh from above, but is earthly, sensual, diabolical. read more. For where envy and contention dwell, there is tumult and every vile deed. But the wisdom from above is first pure, then peaceable, meek, easily persuadable, full of mercy and good fruits, impartial, and void of dissimulation.
But the wisdom from above is first pure, then peaceable, meek, easily persuadable, full of mercy and good fruits, impartial, and void of dissimulation. But the fruit of righteousness in peace is sown for those who are peacemakers.
But the fruit of righteousness in peace is sown for those who are peacemakers.
FROM whence come wars and conflicts among you? spring they not from hence, even from your passions, which war in your members?
FROM whence come wars and conflicts among you? spring they not from hence, even from your passions, which war in your members?
Ye adulterers and adultresses, know ye not that friendship with the world is enmity against God? whosoever therefore will be a friend of the world is set down an enemy to God.
But he giveth mightier grace. Wherefore he saith, "God sets himself against the proud, but giveth grace to the lowly." Be in subjection then to God. Resist the devil, and he will fly from you.
Be in subjection then to God. Resist the devil, and he will fly from you.
Be bitterly afflicted and lament, and let your tears run down; let your laughter be converted into mourning, and your joy into dejection. Be humbled in the presence of God, so he will exalt you. read more. Traduce not one another, brethren. He that traduceth his brother, and judgeth his brother, traduceth the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but as judge.
Traduce not one another, brethren. He that traduceth his brother, and judgeth his brother, traduceth the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but as judge. There is one lawgiver, who can save or destroy: who art thou that judgest another man?
But now ye glory in your proud boastings: all such glorying is wicked. Therefore if a man knoweth how to act properly, and doth not, he is criminal.
COME now, ye rich men, let your tears run down, howling over your miseries which are coming upon you. Your wealth is corrupted, and your robes are moth-eaten.
Your wealth is corrupted, and your robes are moth-eaten. Your gold and silver is cankered with rust; and the rust upon them is a testimony against you, and shall eat into your flesh as fire. Ye have heaped up treasures in the last days. read more. Behold, the wages of the workmen who have mowed down your fields, which is kept back by you from them, crieth out: and the loud moans of the reapers are entered into the ears of the Lord of Sabaoth.
Behold, the wages of the workmen who have mowed down your fields, which is kept back by you from them, crieth out: and the loud moans of the reapers are entered into the ears of the Lord of Sabaoth. Ye have gormandized upon the earth, and lived in every luxury: ye have pampered your hearts, as in a day of feasting on the victim slain. read more. Ye have falsely condemned, ye have murdered the just man; nor doth he resist you. Be patient therefore, brethren, until the coming of the Lord. See, the husbandman waits for the precious fruit of the earth, in patient expectation for it, till it receives the former and the latter rain.
Be patient therefore, brethren, until the coming of the Lord. See, the husbandman waits for the precious fruit of the earth, in patient expectation for it, till it receives the former and the latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord is at hand.
Be ye also patient; stablish your hearts; for the coming of the Lord is at hand. Grudge not one against another, brethren, lest be ye condemned: lo! the judge standeth at the gates. read more. My brethren, take a pattern for suffering affliction, and patience from the prophets, who have spoken to you in the name of the Lord.
My brethren, take a pattern for suffering affliction, and patience from the prophets, who have spoken to you in the name of the Lord. Behold, we esteem those blessed who patiently endure. Ye have heard of the patience of Job, and have seen the end of the Lord; for the Lord is full of bowels of mercy, and tenderly compassionate. read more. But above all things, my brethren, swear not, neither by heaven, nor by earth, nor by any other oath: but let your yea be yea, and your no, no; that ye fall not under condemnation.
Is any man sick among you? let him send for the presbyters 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 recover the sick man, and the Lord will raise him up; and if he hath committed sins, they shall be forgiven him.
let him know, that he that converteth a sinner from the error of his way will save a soul from death, and will cover a multitude of sins.
PETER, an apostle of Jesus Christ, to the sojourners, 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 hath begotten us again unto an animating hope through the resurrection of Jesus Christ from the dead,
Wherein ye exult, though yet for a little space, (if it must be so,) ye are in sorrow through various trials:
"For all flesh is as grass, and all the glory of man, as the flower of grass. The grass withereth, and the flower of it falleth off:"
Beloved, I exhort you, as strangers and sojourners, Abstain from carnal lusts, which war against the soul; having your conduct ornamental among the Gentiles: that, whereas they malign you as wicked doers, they may, being eye-witnesses of your good works, glorify God in the day when he visits them.
But above all things have fervent love towards each other: for love will conceal a multitude of faults.
Beloved, be not amazed at the fiery trial among you which is to bring you to the test, as though something strange happened to you; but as ye share in the sufferings of Christ rejoice, that at the revelation of his glory also ye may hail him with exultations. read more. If ye suffer reproach for the name of Christ, blessed are ye; for the spirit of glory and of God resteth upon you: by them indeed he is blasphemed, but by you he is glorified.
In like manner, ye who are younger persons, be in subjection to your elders: but all of you be subject one to another, and be clothed from head to foot with humility: for God sets himself in opposition to the proud, but he giveth grace to the lowly. Humble yourselves therefore beneath the mighty hand of God, that he may exalt you in due season:
Humble yourselves therefore beneath the mighty hand of God, that he may exalt you in due season:
Humble yourselves therefore beneath the mighty hand of God, that he may exalt you in due season:
against whom stand fast, firm in the faith, knowing that the very same sufferings are fully endured by the brotherhood which is 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.