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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And he believed the LORD, and he counted it to him for righteousness.
Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my rebellion, the fruit of my bowels for the sin of my soul? He has declared unto thee, O man, what is good and what the LORD requires of thee: only to do right judgment, and to love mercy, and to humble thyself to walk with thy God.
Blessed are the merciful, for they shall obtain mercy.
Rejoice and be exceeding glad, for great is your reward in the heavens; for so they persecuted the prophets who were before you.
Whosoever therefore shall undo one of these least commandments and shall teach men so, he shall be called the least in the kingdom of the heavens; but whosoever shall do and teach them, the same shall be called great in the kingdom of the heavens. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of the heavens.
but I say unto you, That whosoever is angry with his brother out of control shall be in danger of the judgment, and whosoever shall insult his brother shall be in danger of the council, but whosoever shall say, Thou art impious, shall be in danger of hell.
Again, ye have heard that it was said to the ancients, Thou shalt not perjure thyself, but shalt perform unto the Lord thine oaths; but I say unto you, Swear not at all; neither by the heaven, for it is God's throne, read more. nor by the earth, for it is his footstool, neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head because thou canst not make one hair white or black. But let your communication be, Yes, yes; No, no; for whatsoever is more than this comes of evil.
But I say unto you, Love your enemies, bless those that curse you, do good to those that hate you, and pray for those who speak evil about you, and persecute you;
Be ye therefore perfect, even as your Father who is in the heavens is perfect.
Be ye therefore perfect, even as your Father who is in the heavens is perfect.
For if ye set men free from their trespasses, your heavenly Father will also set you free; but if ye do not set men free from their trespasses, neither will your Father set you free from your trespasses.
Lay not up for yourselves treasures upon the earth, where moth and rust corrupt, and where thieves break through and steal;
No one can serve two masters, for either he will hate the one and love the other or else he will hold to the one and despise the other. Ye cannot serve God and riches.
Judge not, that ye be not judged. For with the judgment with which ye judge, ye shall be judged, and with the measure with which ye measure, ye shall be measured 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 asks receives, and he that seeks finds, and to him that knocks it shall be opened. read more. Or what man is there of you, whom, if his son asks for bread, will he give him a stone? Or if he asks for fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in the heavens give good things to those that ask him?
Not every one that saith unto 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 have cast out devils? and in thy name done many wonderful works? read more. And then I will profess unto them, I never knew you; depart from me, ye that work iniquity.
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin and have omitted that which is more important of the law: judgment, mercy, and faith; these were expedient for ye to have done, and not to leave the other undone.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
And after they had become silent, James answered, saying, Men and brethren, hearken unto me: Simeon has declared how God first visited the Gentiles, to take out of them a people for his name. read more. And to this agree the words of the prophets; as it is written, After this I will return and will restore the tabernacle of David, which is fallen down; and I will repair its ruins, and I will set it up again, that the men that are left might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who does all these things. Known unto God are all his works from the beginning of the world. Therefore my sentence is that those from among the Gentiles who are converted to God not be troubled, but that we write unto them that they abstain from pollutions of idols and from fornication and from things strangled and from blood. For Moses of old time has in every city those that preach him, being read in the synagogues every sabbath day.
For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things:
Behold, thou doth call thyself a Jew and art supported by the law and doth glory in God and dost know his will and approve the things that are more excellent, being instructed out of the law, read more. and art confident that thou thyself art a guide of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of children, who hast the form of knowledge and of the truth in the law. Thou, therefore, who teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that dost abhor idols, dost thou commit sacrilege? Thou that makest thy boast of the law, with rebellion to the law doth thou dishonour God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profits if thou keep the law, but if thou art a rebel to the law, thy circumcision is made into a foreskin.
And not only this, but we even glory in the tribulations, knowing that the tribulation works patience;
Neither present your members as instruments of unrighteousness unto sin, but present yourselves unto God as those that are alive from the dead and your members as instruments of righteousness unto God.
but I see another law in my members which rebels against the law of my mind, bringing captive unto the law of sin which is in my members.
Who art thou that judgest another man's servant? By his own master he stands or falls; and if he falls, he shall be made to stand, for God is powerful to make him stand.
Every man praying or prophesying, having his head covered, dishonours his head. But every woman that prays or prophesies with her head uncovered dishonours her head, for that is even the same as if she were shaven. read more. For if the woman is not covered, let her also be shorn; but if it is a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the glory of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the woman, but the woman for the man. For this cause the woman ought to have authority over her head: because of the angels. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God. Judge in yourselves: is it honest that a woman pray unto God uncovered? Does not even nature itself teach you that if a man lets his hair grow, it is dishonest? But if a woman lets her hair grow, it is a glory to her; for her hair is given her for a covering.
And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
All the brothers greet you. Greet ye one another with a holy kiss.
who also has made us able ministers of the new testament, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life. But if the ministry of death in the letter engraved in stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance which glory was to fade away, read more. How shall not the ministry of the Spirit be for greater glory? For if the ministry of condemnation had glory, much more shall the ministry of righteousness abound in glory. For even that which was so glorious had no glory in this respect, in comparison with the glory that excels. For if that which fades away was glorious, much more shall that which remains be glorious. Seeing then that we have such hope, we speak with great confidence, And not as Moses, who put a veil over his face, that the sons of Israel could not steadfastly look to the end of that glory which was to fade away: (And thus their senses became hardened, for until this day remains the same veil not uncovered in the reading of the old testament, which veil is taken away in Christ. But even unto this day when Moses is read, the veil is upon their heart. Nevertheless when they convert to the Lord, the veil shall be taken away.) For the Lord is the Spirit, and where that Spirit of the Lord is, there is liberty. Therefore we all, beholding as in a glass the glory of the Lord with uncovered face, are transformed from glory to glory into the same likeness, even as by the Spirit of the Lord.
For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith which works by charity.
James, , a slave of God and of the Lord Jesus, the Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into diverse trials,
My brethren, count it all joy when ye fall into diverse trials,
My brethren, count it all joy when ye fall into diverse trials, knowing that the proving of your faith works patience, read more. and the patience finishes the work, that ye may be perfect and entire, not lacking in anything. And if any of you lacks wisdom, let them ask of God (who gives abundantly to all, and without reproach), and it shall be given them.
For the sun is no sooner risen with a burning heat, but it withers the grass, and its flower falls, and the beautiful appearance of it perishes: so also shall the rich man fade away in his ways.
Let no one say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither does he tempt anyone:
He, of his own will, has begotten us with the word of truth, that we should be the firstfruits of his creatures.
for the wrath of man does not work the righteousness of God.
for the wrath of man does not work the righteousness of God.
But be ye doers of the word, and not hearers only, deceiving your own selves.
But be ye doers of the word, and not hearers only, deceiving your own selves. For if anyone hears the word and does not put it into practice, this same is like unto the man beholding his natural face in a mirror: read more. For he considered himself and went his way and in one hour forgot what he was like. But whosoever has looked attentively into the perfect law of liberty and has persevered in it, not being a forgetful hearer, but a doer of the work, the same shall be blessed in their deed. If anyone among you thinks to be religious and does not bridle his tongue, but deceives his own heart, his religion is vain. The pure and undefiled religion before God and the Father is this, To visit the fatherless and widows in their tribulation and to keep thyself unspotted from this world.
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in,
For if a man with a gold ring and in precious apparel comes into your synagogue and a poor person in vile raiment also comes in,
Hearken, my beloved brethren, Has not God chosen the poor of this world that they might be rich in faith and heirs of the kingdom which he has promised to those that love him?
Do they not blaspheme that worthy name by which ye are called? If ye truly fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well;
For whosoever shall have kept the whole law, and then offends in one point is made guilty of all.
For whosoever shall have kept the whole law, and then offends in one point is made guilty of all.
For judgment without mercy shall be done unto the one that has shown no mercy; and mercy boasts against judgment.
Even so faith, if it does not have works, is dead in and of itself.
Even so faith, if it does not have works, is dead in and of itself.
Was not Abraham our father justified by works when he offered his son Isaac upon the altar? Dost thou not see how the faith worked together with his works, and the faith was complete by the works? read more. And that the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called the Friend of God.
And that the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called the Friend of God.
And that the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called the Friend of God.
For as the body without the spirit is dead, so faith without works is dead also.
My brethren, make not unto yourselves many teachers, knowing that we shall receive the greater condemnation. For we all offend in many things. If any man offends not in word, the same is a perfect man, and able also to govern the whole body with restraint.
For we all offend in many things. If any man offends not in word, the same is a perfect man, and able also to govern the whole body with restraint. Behold, we put bits (or restraint) in the horses' mouths to persuade them, and we govern their whole body.
Behold, we put bits (or restraint) in the horses' mouths to persuade them, and we govern their whole body.
Behold, we put bits (or restraint) in the horses' mouths to persuade them, and we govern their whole body. Behold also the ships, which though they are so great are driven of fierce winds, yet they are governed with a very small rudder, wherever the governor desires.
Behold also the ships, which though they are so great are driven of fierce winds, yet they are governed with a very small rudder, wherever the governor desires.
Behold also the ships, which though they are so great are driven of fierce winds, yet they are governed with a very small rudder, wherever the governor desires. In the same manner, the tongue is a very small member and boasts of great things. Behold, how great a forest a little fire kindles!
In the same manner, the tongue is a very small member and boasts of great things. Behold, how great a forest a little fire kindles!
In the same manner, the tongue is a very small member and boasts of great things. Behold, how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body and sets on fire the course of our nature; and it is set on fire of hell.
And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body and sets on fire the course of our nature; and it is set on fire of hell.
And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body and sets on fire the course of our nature; and it is set on fire of hell. For every nature of beasts and of birds and of serpents and of beings in the sea may be tamed and is tamed by mankind,
For every nature of beasts and of birds and of serpents and of beings in the sea may be tamed and is tamed by mankind,
For every nature of beasts and of birds and of serpents and of beings in the sea may be tamed and is tamed by mankind, but no man can tame the tongue, which is an evil that cannot be restrained and is full of deadly poison.
but no man can tame the tongue, which is an evil that cannot be restrained and is full of deadly poison.
but no man can tame the tongue, which is an evil that cannot be restrained and is full of deadly poison. With it we bless God, even the Father; and with it we curse men, who are made in the image of God.
With it we bless God, even the Father; and with it we curse men, who are made in the image of God.
With it we bless God, even the Father; and with it we curse men, who are made in the image of God. Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not to be so.
Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not to be so.
Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not to be so. Does a fountain send forth at the same place both sweet and bitter water?
Does a fountain send forth at the same place both sweet and bitter water?
Does a fountain send forth at the same place both sweet and bitter water? Can the fig tree, my brethren, produce olive berries? or the vine, figs? In the same manner no fountain can yield both salt water and fresh.
Can the fig tree, my brethren, produce olive berries? or the vine, figs? In the same manner no fountain can yield both salt water and fresh.
Can the fig tree, my brethren, produce olive berries? or the vine, figs? In the same manner no fountain can yield both salt water and fresh. Who is wise and ready among you? let him show out of a good conversation his works in meekness of wisdom.
Who is wise and ready among you? let him show out of a good conversation his works in meekness of wisdom. But if ye have bitter envying and strife in your hearts, boast not and do not be liars against the truth.
But if ye have bitter envying and strife in your hearts, boast not and do not be liars against the truth. This wisdom is not that which descends from above, but is earthly, natural, diabolical. read more. For where there is envy and contention, there is confusion and every perverse work. But the wisdom that is from above is first pure, then peaceable, modest, benevolent, full of mercy and of good fruits, not judgmental, unfeigned.
But the wisdom that is from above is first pure, then peaceable, modest, benevolent, full of mercy and of good fruits, not judgmental, unfeigned. And the fruit of righteousness is sown in peace unto those that make peace.
And the fruit of righteousness is sown in peace unto those that make peace.
Where do the wars and disputes come from among you? From here that is to say, of your lusts which fight in your members?
Where do the wars and disputes come from among you? From here that is to say, of your lusts which fight in your members?
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore that desires to be a friend of the world, makes himself the enemy of God.
But he gives greater grace. Therefore he says, God resists the proud, but gives grace unto 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 afflicted and mourn and weep; let your laughter be turned to mourning and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. read more. Murmur not against one another, brethren. He that speaks evil of his brother and judges his brother, speaks evil of the law and judges the law; but if thou judge the law, thou art not a keeper of the law, but a judge.
Murmur not against one another, brethren. He that speaks evil of his brother and judges his brother, speaks evil of the law and judges the law; but if thou judge the law, thou art not a keeper of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou to judge another?
But now ye boast in your arrogance; all such glory is evil. Therefore sin is still in the one that knows to do good and does not do it.
Come now, Oh ye rich, weep and howl for your miseries that shall come upon you. Your riches are rotten, and your garments are motheaten.
Your riches are rotten, and your garments are motheaten. Your gold and silver is corrupted with rust; and the rust of them shall be a witness against you and shall completely eat your flesh, as fire. Ye have heaped treasure together for the last days. read more. Behold, the hire of the labourers who have reaped your fields (which you have kept back by fraud) cries out; and the cries of those who have reaped have entered into the ears of the Lord of the hosts.
Behold, the hire of the labourers who have reaped your fields (which you have kept back by fraud) cries out; and the cries of those who have reaped have entered into the ears of the Lord of the hosts. Ye have lived in pleasure on the earth and been wanton; ye have refreshed your hearts, as in the day of slaughter of sacrifices. read more. Ye have condemned and murdered the just, and he does not resist you. Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, waiting patiently until it receives the early and latter rain.
Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, waiting patiently until it receives the early and latter rain. Be ye also patient and confirm your hearts, for the coming of the Lord draws near.
Be ye also patient and confirm your hearts, for the coming of the Lord draws near. Complain not one against another, brethren, that ye not be condemned: behold, the judge stands before the door. read more. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count blessed those who endure. Ye have heard of the patience of Job and have seen the end of the Lord, that the Lord is very merciful, and full of compassion. read more. But above all things, my brethren, do not swear by heaven or by the earth or by any other oath, but let your yes be yes and your no, no; lest ye fall into condemnation.
Is any sick among you? let him call for the elders of the congregation ; and let them pray for him, anointing him with oil in the name of the Lord; and the prayer of faith shall cause the one who is sick to be saved, and the Lord shall raise him up; and if he has committed sins, he shall be forgiven them.
let that one know, that whosoever causes the sinner to convert from the error of his way shall save a soul from death and shall cover a multitude of sins.
Peter, apostle of Jesus, the Christ, to the strangers scattered in Pontus, in Galatia, in Cappadocia, in Asia, and in Bithynia,
Praised be the God and Father of our Lord Jesus, the Christ, who according to his great mercy has begotten us again unto a living hope by the resurrection of Jesus, the Christ, from the dead,
In which ye greatly rejoice, though now for a season, if need be, ye are afflicted in diverse temptations,
For all flesh is as grass, and all the glory of man as the flower of grass. The grass withers, and its flower falls away,
Dearly beloved, I beseech you as strangers and pilgrims, abstain from the carnal desires which war against the soul and have your honest conversation among the Gentiles, so that, in that which they murmur about you as of evildoers, having witnessed your good works, they may glorify God in the day of visitation.
And above all things have fervent charity among yourselves; for charity shall cover a multitude of sins.
Beloved, think it not strange when you are tried by fire (which is done to prove you) as though some strange thing happened unto you, but rejoice, inasmuch as ye are partakers of the afflictions of the Christ, so that also in the revelation of his glory, ye may rejoice in triumph. read more. If ye are reproached for the name of Christ, blessed are ye; for the glory and the Spirit of God rests upon you; certainly on their part he is blasphemed, but on your part he is glorified.
Likewise, young people, be subject to the elders in such a manner that you are all subject to one another. Be clothed with humility of will, for God resists the proud and gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time,
Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time,
Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time,
resist him steadfast in the faith, knowing that the same afflictions are to be accomplished in the company of your brethren that are in the world.
Smith
James, The General Epistle of.
The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.