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
And he believed in Jehovah; and it shall be reckoned to him justice.
Will Jehovah delight in thousands of rams, in ten thousands of torrents of oil? shall I give my first-born my transgression? the fruit of my belly, the sin of my soul? He announced to thee, O man, what was good; and what did Jehovah require of thee but to do judgment and to love mercy, and being humbled, to go with thy God?
Happy the compasaionate: for they shall be commiserated.
Rejoice and be transported with joy; for much your reward in the heavens for so they drove out the prophets which before you.
Whoever therefore, should loose one of the least of these commands, and so teach men, he shall be called least in the kingdom of the heavens: but whoever should do and teach, he shall be called great in the kingdom of the heavens. For I say to you, That except your justice abound more than the scribes and Pharisees, ye should not come into the kingdom of the heavens.
But I say to you, That every one becoming angry with his brother, shall be subject to judgment: and whoever should say to his brother, Raca, should be, subject to the council: and whoever should say, O foolish, shall be subject to a hell of fire.
Again, ye have heard, that it was said to the ancients, Thou shalt not swear a false oath, and thou shalt. return to the Lord thine oaths. But I say to you, Swear not at all; neither by heaven, it is the throne of God: read more. Neither by the earth; for it is the footstool of his feet: neither by Jerusalem, for it is the city of the great kings Neither shouldst thou swear by thy head, for thou cant not make one hair white or black. But let your word be Yea, yea, and No, no: but that above this is of evil.
But I say to you, Love your enemies, praise them cursing you, do well to them hating you, and pray for them threatening you, and driving you out.
Therefore, be ye perfected, as your Father which is in the heavens is perfected.
Therefore, be ye perfected, as your Father which is in the heavens is perfected.
For if ye let go to men their faults, your Father which in the heavens will also let go to you. But if ye should not let go to men their faults, neither will your Father let go your faults.
Treasure not up to you treasures upon earth, where moth and gnawing destroy, and thieves dig through and steal:
None can serve two lords: for either he will hate one and love the other; or hold firmly to one and despise the other. Ye cannot serve God and mammon.
Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye measure, it shall be repaid to you.
Ask, and it shall be given you. Seek, and ye shall find. Knock, and it shall be opened to you. For everyone asking, receives and he seeking, finds; and to him knocking shall be opened. read more. Or what man is of you, which, if his son ask bread, he will not give him a stone? And if he ask a fish, he will not give him a serpent? If ye, therefore, being evil, know to give good gifts to your children how much more will your Father which is in the heavens give good things to those asking him?
Not every one saying to me, Lord, Lord, shall enter into the kingdom of the heavens; but he doing 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 we cast out evil spirits, and in thy name done many powers? read more. And then shall I confess to them that I never knew you. Go away from me, ye working iniqnity.
Woe to you scribes and Pharisees, hypocrites! for ye exact tenths and dill and cummin, and ye have left the weightier things of the law, judgment, and mercy, and faith: these it was necessary to do, and not to let go those.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem that they might ask him, Who art thou?
And after they were silent, James answered, saying, Men, brethren, hear me: Simeon related how God first reviewed to take from the nations a people for his name. read more. And with this the words of the prophets agree: as has been written, After these will I return, and rebuild the tent of David, having fallen; and its things undermined will I rebuild, and set it upright: So that they remaining of men might seek out the Lord, and all the nations upon whom my name has been called upon them, says the Lord, making all these. Known to God are all his works from eternity. Wherefore I judge, not to molest them, from the nations turning back to God: But to send to them, to keep off from pollutions of images, and harlotry, and strangulation, and blood. For Moses of ancient generations has them proclaiming him in every city, being read in the synagogues in every sabbath.
For it seemed fitting to the Holy Spirit, and to us, for no more burden to be put upon you but the necessities of these;
Behold, thou art named a Jew, and restest upon the law, and boastest thyself in God, And knowest the will, and triest things differing, being sounded out of the law; read more. And art persuaded thou thyself to be a guide of the blind, a light of them in darkness, An instructor of the foolish, a teacher of the inexperienced, having the form of knowledge and of truth in the law. Therefore teaching another, teachest thou not thyself proclaiming not to steal, stealest thou? Speaking not to commit adultery, committest thou adultery? abhorring images, committest thou sacrilege? Thou who boastest in the law, by transgression of the law dishonourest thou God? For the name of God by you is blasphemed in the nations, as it has been written. For truly circumcision profits, if thou do the law: and if thou be a transgressor of the law, thy circumcision has become uncircumcision.
And not only, but also we boast in affliction: knowing that affliction works perseverance;
Neither present ye your members weapons of injustice to sin: but present yourselves to God, as living from the dead, and your members weapons of justice to God.
And I see another law in my members, fighting against the law of my mind, and taking me captive to the law of sin being in my members.
Who art thou judging another's servant? to his own lord he stands or falls. And he shall be made to stand: for God is powerful to make him stand.
Every man praying or prophesying, having on the head, shames his head. And every woman praying or prophesying with head uncovered shames her head: for it is one and the same to her having been shaved. read more. For if the woman is not covered, let her also be shorn: and if shameful to the woman to be shorn or shaven, let her be covered. For truly the man ought not to have the head covered, being the image and glory of God: and the woman is the glory of the man. For the man is not of the woman; but the woman of the man. For also the man was not created through the woman; but the woman through the man. Therefore the woman ought to have power upon the head for the angels. But neither the man without the woman, nor the woman without the man, in the Lord. For as the woman by the man, so also the man by the woman; and all things of God. Judge in yourselves: is it suitable for a woman to pray to God uncovered? Does not nature itself teach you, that, if a man truly have long hair, it is a dishonour to him? And if a woman have long hair, it is a glory to her: for the hair has been given her for a cloak.
And if I have the gift of prophecy, and know all mysteries, and all knowledge; and if I have all faith to remove mountains, and have not love, I am nothing.
If any think to be a prophet, or spiritual, let him observe what I write to you, that they are the commands of the Lord.
Who rendered as fitting servants of the new covenant; not of the letter, but of the Spirit: for the letter kills, and the Spirit makes alive. And if the service of death, in letters imprinted in stones, was in glory, so that the sons of Israel could not look intently to the face of Moses for the glory of his face; being left unemployed read more. How shall not rather the service of the Spirit be in glory? For if the service of condemnation glory, much more the service of justice abounds in glory. For also that having been glorified has not been glorified in this part, for sake of the glory excelling. For if that left unemployed by glory, much more that remaining in glory. Therefore having such hope, we use much freedom of speech: And not as Moses put a veil upon his face, that the sons of Israel should not look intently to the end of that left unemployed: But their minds were hardened: for until this day the same veil upon the reading of the old covenant. remains not uncovered;for in Christ it is left unemployed. But even to this day, when Moses is read, a veil lies upon their heart And whenever it turn to the Lord, the veil is taken away. And the Lord is the Spirit: and where the Spirit of the Lord, there freedom. And we all, shown as in a mirror the glory of the Lord, with the face uncovered, are transformed into the same image from glory to glory, as from the Spirit of the Lord.
For in Christ Jesus neither circumcision has any power, nor uncircumcision; but faith being energetic through love.
James, servant of God and the Lord Jesus Christ, to the twelve tribes in the dispersion, health. Deem all joy, my brethren, when ye fall into various trials;
Deem all joy, my brethren, when ye fall into various trials;
Deem all joy, my brethren, when ye fall into various trials; Knowing that the proof of your faith works patience. read more. And let patience have a perfect work, that ye be perfect and entire, being left behind in nothing. If any of you is forsaken of wisdom, let him ask of God, giving to all plainly, blaming not; and it shall be given him.
For the sun sprang up with heat, and dried up the grass, and its flower fell out, and the decorum of its face was destroyed: so also shall the rich be dried up in his goings.
Let none say being tempted, that I am tempted of God: for God is not tempted of evils, and he tempts none:
Having willed he brought forth by the word of truth, for us to be some first fruit of his creatures.
For man s anger works not the justice of God.
For man s anger works not the justice of God.
And be doers of the word, and not hearers only, deceiving yourselves.
And be doers of the word, and not hearers only, deceiving yourselves. For if any is a hearer of the word, and not a doer, he is like a man observing the face of his creation in a mirror: read more. For he observed himself, and went away, and straightway forgot of what kind he was. And he having stooped into the perfect law of liberty, and remained, he being not a forgetful hearer, but a doer of work, he shall be happy in his doing. If any among you seem to be religious, bridling not his tongue, but deceiving his heart, the religion of this one vain. Religion pure and unpolluted before God and the Father is this, To take a view of the orphans and widows in their pressure, to keep himself free from stain from the world.
For if there come into your synagogue a man wearing gold rings on is fingers, in brilliant clothing, and there come in also a beggar in filthy clothing;
For if there come into your synagogue a man wearing gold rings on is fingers, in brilliant clothing, and there come in also a beggar in filthy clothing;
Hear, my dearly beloved brethren, Has not God chosen the beggars of this world rich in faith, and heirs of the kingdom which he has promised to them loving him?
And do they not defame the good name called upon you? If yet ye complete the royal law according to the writing, Thou shalt love thy neighbor as thyself, ye do well:
For whoever shall keep the whole law, and stumble in one, has become bound of all.
For whoever shall keep the whole law, and stumble in one, has become bound of all.
For unpropitiated judgment to him not doing mercy; and mercy boasteth against judgment.
So also faith, if it have not works, is dead by itself.
So also faith, if it have not works, is dead by itself.
Was not Abraham our father justified by works, having brought up Isaac his son upon the altar Thou seest that faith cooperated with his works, and from works was faith perfected. read more. And the writing was completed, saying, And Abraham believed God, and it was reckoned to him for justice: and he was called the Friend of God.
And the writing was completed, saying, And Abraham believed God, and it was reckoned to him for justice: and he was called the Friend of God.
And the writing was completed, saying, And Abraham believed God, and it was reckoned to him for justice: and he was called the Friend of God.
For as the body without the spirit is dead, so also faith without works is dead.
Be ye not many teachers, my brethren, knowing that we shall receive the greater judgment. For in many things we all stumble. If any stumble not in word, this a perfect man, able to govern by a bridle also the whole body.
For in many things we all stumble. If any stumble not in word, this a perfect man, able to govern by a bridle also the whole body. Behold, we put bits in the horses' mouths, that they should yield to us; and we lead their whole body.
Behold, we put bits in the horses' mouths, that they should yield to us; and we lead their whole body.
Behold, we put bits in the horses' mouths, that they should yield to us; and we lead their whole body. Behold also ships, being so great, and driven by hard winds, are led by the smallest rudder, wherever the desire of him steering should will.
Behold also ships, being so great, and driven by hard winds, are led by the smallest rudder, wherever the desire of him steering should will.
Behold also ships, being so great, and driven by hard winds, are led by the smallest rudder, wherever the desire of him steering should will. So also the tongue is a small member, and vaunts itself. Behold, how great a wood a little fire inflames
So also the tongue is a small member, and vaunts itself. Behold, how great a wood a little fire inflames
So also the tongue is a small member, and vaunts itself. Behold, how great a wood a little fire inflames (And the tongue a fire, a world of iniquity: so the tongue is placed in our members, defiling the whole body, and burning the wheel of creation; and burned by hell.
(And the tongue a fire, a world of iniquity: so the tongue is placed in our members, defiling the whole body, and burning the wheel of creation; and burned by hell.
(And the tongue a fire, a world of iniquity: so the tongue is placed in our members, defiling the whole body, and burning the wheel of creation; and burned by hell. For every nature of beasts, and also of birds, of creeping things, and also of things in the sea, is tamed, and has been tamed by the nature of man:
For every nature of beasts, and also of birds, of creeping things, and also of things in the sea, is tamed, and has been tamed by the nature of man:
For every nature of beasts, and also of birds, of creeping things, and also of things in the sea, is tamed, and has been tamed by the nature of man: And the tongue none of men can tame; an ungovernable evil, full of deadly poison.
And the tongue none of men can tame; an ungovernable evil, full of deadly poison.
And the tongue none of men can tame; an ungovernable evil, full of deadly poison. With it we praise the God and Father; and with it we curse men, those made according to the similitude of God.
With it we praise the God and Father; and with it we curse men, those made according to the similitude of God.
With it we praise the God and Father; and with it we curse men, those made according to the similitude of God. Out of the same month comes forth blessing and cursing. There is no need, my brethren, for these things so to be.
Out of the same month comes forth blessing and cursing. There is no need, my brethren, for these things so to be.
Out of the same month comes forth blessing and cursing. There is no need, my brethren, for these things so to be. Much less from the same aperture does a fountain bubble out sweet and bitter?
Much less from the same aperture does a fountain bubble out sweet and bitter?
Much less from the same aperture does a fountain bubble out sweet and bitter? The fig tree, my brethren, cannot make olives, or the vine, figs: so no fountain can make salt and sweet water.
The fig tree, my brethren, cannot make olives, or the vine, figs: so no fountain can make salt and sweet water.
The fig tree, my brethren, cannot make olives, or the vine, figs: so no fountain can make salt and sweet water. Who wise and knowing among you? let him show out of a good mode of life his works in meekness of wisdom.
Who wise and knowing among you? let him show out of a good mode of life his works in meekness of wisdom. And if ye have bitter envy and intrigue in your heart, boast not, and lie not against the truth.
And if ye have bitter envy and intrigue in your heart, boast not, and lie not against the truth. This is wisdom coming not down from above, but earthly, natural, resembling an evil spirit. read more. For where envy and intrigue, there confusion and every bad deed. And the wisdom from above is truly first pure, then peaceful, decorous, docile, full of mercy and good fruits, not separated, and unfeigned.
And the wisdom from above is truly first pure, then peaceful, decorous, docile, full of mercy and good fruits, not separated, and unfeigned. And the fruit of justice is sown in peace by those making peace.
And the fruit of justice is sown in peace by those making peace.
Whence wars and fights among you? are they not hence, out of your sensual pleasures making war in your members
Whence wars and fights among you? are they not hence, out of your sensual pleasures making war in your members
Adulterers and adulteresses, know ye not that the friendship of the world is the enmity of God? whoever therefore would wish to be the friend of the world is set the enemy of God.
And he gives greater grace. Wherefore he says, God resists the proud, but gives grace to the humble. Be subjected therefore to God. Resist the accuser, and he will flee from you.
Be subjected therefore to God. Resist the accuser, and he will flee from you.
Toil, and mourn, and weep: let your laughter be turned to mourning, and joy to dejection. Be ye humbled before the Lord, and he will lift you up. read more. Speak not against one another, brethren. He speaking against a brother, and judging his brother, speaks against the law, and judges the law: and if thou judge the law, thou art not a doer of the law, but a judge.
Speak not against one another, brethren. He speaking against a brother, and judging his brother, speaks against the law, and judges the law: and if thou judge the law, thou art not a doer of the law, but a judge. There is one legislator, able to save and to destroy: who art thou that judgest another
And now ye boast in your arrogance: all such boasting is evil. Therefore to him knowing to do good, and not doing, to him it is sin.
Come on now, ye rich, weep, uttering loud cries of grief for the misfortunes coming upon you. Your riches have become corrupted, and your garments have been moth eaten;
Your riches have become corrupted, and your garments have been moth eaten; Your gold and silver is become rusty; and their rust shall be for a witness to you, and shall eat your flesh as fire. Ye have gathered up treasures in the last days. read more. Behold, the hire of laborers having reaped your farms, withheld by you, cries out, and the cries of the reapers have entered into the ears of the Lord of sabaoth.
Behold, the hire of laborers having reaped your farms, withheld by you, cries out, and the cries of the reapers have entered into the ears of the Lord of sabaoth. Ye have led a luxurious life upon the earth, and have rioted in luxury; ye have nourished your hearts, as in the day of slaughter. read more. Ye have condemned, ye have killed the just one; and he resists you not. Therefore be longsuffering, brethren, even to the arrival of the Lord. Behold, the farmer awaits the precious fruit of the earth, being longsuffering for it, even till he should receive the early and late rain.
Therefore be longsuffering, brethren, even to the arrival of the Lord. Behold, the farmer awaits the precious fruit of the earth, being longsuffering for it, even till he should receive the early and late rain. Be longsuffering, ye also; make your hearts firm: for the arrival of the Lord has drawn near.
Be longsuffering, ye also; make your hearts firm: for the arrival of the Lord has drawn near. Groan not against one another, brethren, that ye be not condemned: behold, the judge stands before the door. read more. Take a pattern of affliction, my brethren, and of longsuffering, the prophets, who spake in the name of the Lord.
Take a pattern of affliction, my brethren, and of longsuffering, the prophets, who spake in the name of the Lord. Behold, we esteem those enduring happy. Ye have heard of the patience of Job, and ye see the end of the Lord; that the Lord is very compassionate and merciful. read more. And before all things, my brethren, swear not, neither by heaven, nor by earth, nor any other oath: and let your yea be yea; and nay, nay; that ye fall not under. judgment.
Is any sick among you let him call for the elders of the church; and let them pray over him, having anointed him with oil in the name of the Lord: And the prayer of faith shall save him being sick, and the Lord will raise him up; and if he should have wrought sins, it shall be remitted to him.
Let him know, that he having turned the sinful from the error of his way shall save a soul from death, and shall cover a multitude of sins.
Peter, sent of Jesus Christ, to the chosen strangers of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Praised the God and Father of our Lord Jesus Christ, who according to his great mercy having begotten us again to a living hope, by the rising up of Jesus Christ from the dead,
By which ye are transported with joy, now for a little, (if it is necessary,) having grieved in various temptations:
For all flesh as grass, and all the glory of man as the flower of grass. The grass dried up, and the flower fell out:
Dearly beloved, I beseech as sojourners and strangers, to keep off from fleshly passions, which war against the soul; Having your turning back good in the nations: that, in what they speak against you as doing evil, from good works, they having beheld, might praise God in the day of inspection.
More than all having intent love among yourselves: for love shall cover a multitude of sins.
Dearly beloved, be not astonished at the refining of fire in you, being for trial to you, as a strange thing happening to you: But, inasmuch as ye participate in the sufferings of Christ, rejoice; that also, in the revelation of his glory, ye might rejoice, transported with joy. read more. If ye be reproached in the name of Christ, ye happy; for the spirit of glory and of God rests upon you: by them truly he is defamed, and by you he is praised.
Likewise, ye younger, be subjected to the elders. And all being subject to one another, be wrapped up in humility: for God opposes the proud, and gives grace to the humble. Therefore be humbled under the strong hand of God, that he might lift you up) in due measure:
Therefore be humbled under the strong hand of God, that he might lift you up) in due measure:
Therefore be humbled under the strong hand of God, that he might lift you up) in due measure:
Whom resist firm in the faith, knowing that the same of sufferings are completed by your brotherhood 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.