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 in 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 transgression, the fruit of my body for the sin of my soul? He has showed you, O man, what is good; and what does the LORD require of you, but to do justly, and to love mercy, and to walk humbly with your God?
Blessed are the merciful: for they shall obtain mercy.
Rejoice, and be exceedingly glad: for great is your reward in heaven: for so persecuted they the prophets who were before you.
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven.
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, You fool, shall be in danger of hell fire.
Again, you have heard that it has been said by them of old time, You shall not perjure yourself, but shall perform unto the Lord your oaths: But I say unto you, Swear not at all; neither by 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 shall you swear by your head, because you can not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these comes from evil.
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you;
Be you therefore perfect, even as your Father who is in heaven is perfect.
Be you therefore perfect, even as your Father who is in heaven is perfect.
For if you forgive men their trespasses, your heavenly Father will also forgive you: But if you forgive not men their trespasses, neither will your Father forgive your trespasses.
Lay not up for yourselves treasures upon earth, where moth and rust does corrupt, and where thieves break through and steal:
No man 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. You cannot serve God and mammon.
Judge not, that you be not judged. For with what judgment you judge, you shall be judged: and with what measure you measure, it shall be measured to you again.
Ask, and it shall be given you; seek, and you 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 ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If you then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?
Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out demons? and in your name done many wonderful works? read more. And then will I profess unto them, I never knew you: depart from me, you that work iniquity.
Woe unto you, scribes and Pharisees, hypocrites! for you pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, justice, mercy, and faith: these ought you to have done, and not to leave the other undone.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who are you?
And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon has declared how God at the first did visit 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 build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the rest of men might seek after the Lord, and all the Gentiles, upon whom my name is called, says the Lord, who does all these things. Known unto God are all his works from the beginning of the world. Therefore my judgment is, that we trouble not them, who from among the Gentiles are turned to God: But that we write unto them, that they abstain from defilements of idols, and from fornication, and from things strangled, and from blood. For Moses of old time has in every city them 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, you are called a Jew, and rest in the law, and make your boast of God, And know his will, and approve the things that are more excellent, being instructed out of the law; read more. And are confident that you yourself are a guide of the blind, a light of them who are in darkness, An instructor of the foolish, a teacher of babes, who has the form of knowledge and of the truth in the law. You therefore who teach another, can you not teach yourself? you that preach a man should not steal, do you steal? You that say a man should not commit adultery, do you commit adultery? you that abhor idols, do you commit sacrilege? You that make your boast of the law, through breaking the law do you dishonor God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profits, if you keep the law: but if you are a breaker of the law, your circumcision is made uncircumcision.
And not only so, but we glory in tribulations also: knowing that tribulation works patience;
Neither yield your members as instruments of unrighteousness unto sin: but yield 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, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Who are you that judge another man's servant? to his own master he stands or falls. Yea, he shall be held up: for God is able to make him stand.
Every man praying or prophesying, having his head covered, dishonors his head. But every woman that prays or prophesies with her head uncovered dishonors her head: for that is one and 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, since 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 ought the woman to have authority on 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 are of God. Judge for yourselves: is it proper that a woman pray unto God uncovered? Does not even nature itself teach you, that, if a man has long hair, it is a shame unto him? But if a woman has long hair, 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 love, I am nothing.
If any man 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.
Who also has made us able ministers of the new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit gives life. But if the ministry of death, written and engraved in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: read more. How shall not the ministry of the Spirit be more glorious? For if the ministry of condemnation be glory, much more does the ministry of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excels. For if that which is done away was glorious, much more that which remains is glorious. Seeing then that we have such hope, we use great plainness of speech: And not as Moses, who put a veil over his face, that the children of Israel could not steadfastly see the end of that which is abolished: But their minds were blinded: for until this day remains the same veil not taken away in the reading of the old covenant; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their hearts. Nevertheless when one shall turn to 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. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
For in Jesus Christ neither circumcision avails anything, nor uncircumcision; but faith which works by love.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when you fall into various trials;
My brethren, count it all joy when you fall into various trials;
My brethren, count it all joy when you fall into various trials; Knowing this, that the trying of your faith works patience. read more. But let patience have her perfect work, that you may be perfect and entire, lacking in nothing. If any of you lacks wisdom, let him ask of God, who gives to all men liberally, and reproaches not; and it shall be given him.
For the sun is no sooner risen with a burning heat, but it withers the grass, and its flower falls, and the beauty of the appearance of it perishes: so also shall the rich man fade away in his ways.
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts he any man:
Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
For the anger of man works not the righteousness of God.
For the anger of man works not the righteousness of God.
But be you doers of the word, and not hearers only, deceiving your own selves.
But be you doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a mirror: read more. For he beholds himself, and goes his way, and immediately forgets what manner of man he was. But whoever looks into the perfect law of liberty, and continues in it, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seems to be religious, and bridles not his tongue, but deceives his own heart, this man's religion is vain. Pure religion and undefiled before God the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
For if there come unto your assembly a man with a gold ring, in fine apparel, and there come in also a poor man in shabby clothing;
For if there come unto your assembly a man with a gold ring, in fine apparel, and there come in also a poor man in shabby clothing;
Hearken, my beloved brethren, Has not God chosen the poor of this world rich in faith, and heirs of the kingdom which he has promised to them that love him?
Do not they blaspheme that worthy name by which you are called? If you fulfill the royal law according to the scripture, You shall love your neighbor as yourself, you do well:
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
For he shall have judgment without mercy, that has showed no mercy; and mercy triumphs over judgment.
Even so faith, if it has not works, is dead, being alone.
Even so faith, if it has not works, is dead, being alone.
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? See how faith worked with his works, and by works was faith made perfect? read more. And the scripture was fulfilled which says, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
And the scripture was fulfilled which says, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
And the scripture was fulfilled which says, 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, be not many teachers, knowing that we shall receive the severer judgment. For in many things we all offend. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
For in many things we all offend. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven by fierce winds, yet are they turned about with a very small rudder, wherever the pilot desires.
Behold also the ships, which though they be so great, and are driven by fierce winds, yet are they turned about with a very small rudder, wherever the pilot desires.
Behold also the ships, which though they be so great, and are driven by fierce winds, yet are they turned about with a very small rudder, wherever the pilot desires. Even so the tongue is a little member, and boasts great things. Behold, how great a forest a little fire kindles!
Even so the tongue is a little member, and boasts great things. Behold, how great a forest a little fire kindles!
Even so the tongue is a little member, and boasts 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 nature; and it is set on fire by 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 nature; and it is set on fire by 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 nature; and it is set on fire by hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and has been tamed by mankind:
For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and has been tamed by mankind:
For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and has been tamed by mankind: 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 this bless we God, even the Father; and with this curse we men, who are made after the similitude of God.
With this bless we God, even the Father; and with this curse we men, who are made after the similitude of God.
With this bless we God, even the Father; and with this curse we men, who are made after the similitude of God. Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not so to be.
Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not so to be.
Out of the same mouth proceeds blessing and cursing. My brethren, these things ought not so to be. Does a fountain send forth at the same place sweet water and bitter?
Does a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him show out of a good life his works with meekness of wisdom.
Who is a wise man and endued with knowledge among you? let him show out of a good life his works with meekness of wisdom. But if you have bitter envying and strife in your hearts, boast not, and lie not against the truth.
But if you have bitter envying and strife in your hearts, boast not, and lie not against the truth. This wisdom descends not from above, but is earthly, sensual, demonic. read more. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and compliant, full of mercy and good fruits, without partiality, and without hypocrisy.
But the wisdom that is from above is first pure, then peaceable, gentle, and compliant, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace by them that make peace.
And the fruit of righteousness is sown in peace by them that make peace.
From where come wars and fightings among you? come they not from here, even of your lusts that war in your members?
From where come wars and fightings among you? come they not from here, even of your lusts that war in your members?
You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
But he gives more 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. Speak not evil one of another, brethren. He that speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law: but if you judge the law, you are not a doer of the law, but a judge.
Speak not evil one of another, brethren. He that speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law: but if you judge the law, you are not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who are you that judge another?
But now you rejoice in your boastings: all such rejoicing is evil. Therefore to him that knows to do good, and does it not, to him it is sin.
Come now, you rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten.
Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is rusted; and the rust of them shall be a witness against you, and shall eat your flesh as if it were fire. You have heaped treasure together for the last days. read more. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, cries: and the cries of them who have reaped are entered into the ears of the Lord of hosts.
Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, cries: and the cries of them who have reaped are entered into the ears of the Lord of hosts. You have lived in pleasure on the earth, and been wanton; you have nourished your hearts, as in a day of slaughter. read more. You have condemned and killed the just; and he does not resist you. Be patient therefore, brethren, unto the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, and has long patience for it, until he receives the early and latter rain.
Be patient therefore, brethren, unto the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, and has long patience for it, until he receives the early and latter rain. Be also patient; establish your hearts: for the coming of the Lord draws near.
Be also patient; establish your hearts: for the coming of the Lord draws near. Murmur not one against another, brethren, lest you be judged: 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 them happy who endure. You have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very compassionate, and of tender mercy. read more. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest you fall under judgment.
Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall deliver the sick, and the Lord shall raise him up; and if he has committed sins, they shall be forgiven him.
Let him know, that he who converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.
Peter, an apostle of Jesus Christ, to the exiles scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy has begotten us again unto a living hope by the resurrection of Jesus Christ from the dead,
In which you greatly rejoice, though now for a little while, if need be, you are in heaviness through manifold trials:
For all flesh is as grass, and all the glory of man as the flower of grass. The grass withers, and the flower thereof falls away:
Dearly beloved, I beseech you as aliens and exiles, abstain from fleshly lusts, which war against the soul; Having your conduct honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
And above all things have fervent love among yourselves: for love shall cover a multitude of sins.
Beloved, think it not strange concerning the fiery trial which is to test you, as though some strange thing happened unto you: But rejoice, since you are partakers of Christ's sufferings; that, when his glory shall be revealed, you may be glad also with exceeding joy. read more. If you be reproached for the name of Christ, happy are you; for the spirit of glory and of God rests upon you: on their part he is evil spoken of, but on your part he is glorified.
Likewise, you younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: 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:
Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in 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.