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 Yahweh, and he reckoned it to him [as] righteousness.
Will Yahweh be pleased with thousands of rams, with myriads 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 told you, O mortal, what [is] good, and what does Yahweh ask from you but to do justice, and to love kindness, and to walk humbly with your God?
Blessed [are] the merciful, because they will be shown mercy.
Rejoice and be glad, because your reward [is] great in heaven, for in the [same] way they persecuted the prophets before you.
Therefore whoever abolishes one of the least of these commandments and teaches people to do so will be called least in the kingdom of heaven, but whoever keeps [them] and teaches [them], this person will be called great in the kingdom of heaven. For I say to you that unless your righteousness greatly surpasses [that] of the scribes and Pharisees, you will never enter into the kingdom of heaven.
But I say to you that everyone who is angry at his brother will be subject to judgment, and whoever says to his brother, 'Stupid fool!' will be subject to the council, and whoever says, 'Obstinate fool!' will be subject to fiery hell.
"Again you have heard that it was said to the {people of old}, 'Do not swear falsely, but fulfill your oaths to the Lord.' But I say to you, do not swear at all, either by heaven, because it is the throne of God, read more. or by the earth, because it is the footstool of his feet, or by Jerusalem, because it is the city of the great king. And do not swear by your head, because you are not able to make one hair white or black. But let your statement be 'Yes, yes; no, no,' and anything beyond these is from the evil one.
But I say to you, love your enemies and pray for those who persecute you,
Therefore you be perfect as your heavenly Father is perfect.
Therefore you be perfect as your heavenly Father is perfect.
For if you forgive people their sins, your heavenly Father will also forgive you. But if you do not forgive people, neither will your Father forgive your sins.
"Do not store up for yourselves treasures on earth, where moth and consuming [insect] destroy and where thieves break in and steal,
"No one is able to serve two masters. For either he will hate the one and love the other, or he will be devoted to one and despise the other. You are not able to serve God and money.
"Do not judge, so that you will not be judged. For by what judgment you judge, you will be judged, and by what measure you measure out, it will be measured out to you.
"Ask and it will be given to you; seek and you will find; knock and it will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. read more. Or what man is [there] among you, [if] his son will ask him [for] bread, will give him a stone? Or also [if] he will ask for a fish, will give him a snake? Therefore if you, [although you] are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?
"Not everyone who says to me, 'Lord, Lord,' will enter into the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and expel demons in your name, and perform many miracles in your name?' read more. And then {I will say to them plainly}, 'I never knew you. Depart from me, you who practice lawlessness!'
"Woe to you, scribes and Pharisees--hypocrites!--because you pay a tenth of mint and dill and cumin, and neglect the more important [matters] of the law--justice and mercy and faithfulness! It was necessary to do these [things] {while not neglecting those}.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem so that they could ask him, "Who are you?"
And after they had stopped speaking, James answered, saying, "Men [and] brothers, listen to me! Simeon has described how God first concerned himself to take from among the Gentiles a people for his name. read more. And with this the words of the prophets agree, just as it is written: 'After these [things] I will return and build up again the tent of David that has fallen, and the [parts] of it that had been torn down I will build up again and will restore it, so that the rest of humanity may seek the Lord, even all the Gentiles {who are called by my name}, says the Lord, who makes these [things] known from of old.' Therefore I conclude we should not cause difficulty for those from among the Gentiles who turn to God, but we should write a letter to them to abstain from the pollution of idols and from sexual immorality and from what has been strangled and from blood. For Moses has those who proclaim him in every city from ancient generations, [because he] is read aloud in the synagogues on every Sabbath."
For it seemed best to the Holy Spirit and to us to place on you no greater burden except these necessary things:
But if you call yourself a Jew and rely on the law and boast in God and know his will and approve the things that are superior, [because you] are instructed by the law, read more. and are confident [that] you yourself are a guide of the blind, a light of those in darkness, an instructor of the foolish, a teacher of the immature, having the embodiment of knowledge and of the truth in the law. Therefore, the one who teaches someone else, do you not teach yourself? The one who preaches not to steal, do you steal? The one who says not to commit adultery, do you commit adultery? The one who abhors idols, do you rob temples? Who boast in the law, by the transgression of the law you dishonor God! For just as it is written, "The name of God is blasphemed among the Gentiles because of you." For circumcision is of value if you do the law, but if you should be a transgressor of the law, your circumcision has become uncircumcision.
And not only [this], but we also boast in our afflictions, [because we] know that affliction produces patient endurance,
and do not present your members to sin [as] instruments of unrighteousness, but present yourselves to God as those who are alive from the dead, and your members to God [as] instruments of righteousness.
but I observe another law in my members, at war with the law of my mind and making me captive to the law of sin that exists in my members.
Who are you, who passes judgment on the domestic slave belonging to someone else? To his own master he stands or falls, and he will stand, for the Lord is able to make him stand.
Every man who prays or prophesies [while] having [something] on [his] head dishonors his head, but every woman who prays or prophesies with uncovered head dishonors her head, for she is one and the same with the one whose [head] is shaved. read more. For if a woman does not cover herself, let her [hair] be shorn off. But if [it is] shameful for a woman to [have her head] shorn or shaved, let her cover her [head]. For indeed a man ought not to cover his head, [because he] is the image and glory of God, but the woman is the glory of the man. For man is not from woman, but woman from man. For indeed man was not created for the sake of the woman, but woman for the sake of the man. Because of this, the woman ought to have [a symbol of] authority on her head, on account of the angels. Nevertheless, neither [is] woman [anything] apart from man, nor [is] man [anything] apart from woman in the Lord. For just as the woman [is] from the man, thus also the man [is] through the woman. But all [things] [are] from God. You judge {for yourselves}: is it fitting for a woman to pray to God [with her head] uncovered? And does not nature itself teach you that a man, if he wears long hair, it is a dishonor to him? But a woman, if she wears long hair, it is her glory, because her hair is given for a covering.
And if I have [the gift of] prophecy and I know all mysteries and all knowledge, and if I have all faith so that [I can] remove mountains, but do not have love, I am nothing.
If anyone thinks he is a prophet or spiritual, he should recognize that [the things] which I am writing to you are of the Lord.
All the brothers greet you. Greet one another with a holy kiss.
who also makes us adequate [as] servants of a 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 in letters carved on stone came with glory, so that the sons of Israel were not able to look intently into the face of Moses because of the glory of his face, which was transitory, read more. how will the ministry of the Spirit not be even more with glory? For if [there was] glory in the ministry of condemnation, by much more will the ministry of righteousness overflow with glory. For indeed what had been glorified has not been glorified in this case, on account of the glory that surpasses [it]. For if what was transitory [came] with glory, by much more what remains [is] with glory. Therefore, [because we] have such a hope, we use much boldness, and not as Moses used to place a veil over his face, in order that the sons of Israel would not stare at the end of what was transitory. But their minds were hardened. For until this very day, the same veil remains upon the reading of the old covenant, not being uncovered, because it is done away with in Christ. But until today, whenever Moses is read aloud, a veil lies upon their heart, but whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord [is, there is] freedom. And we all, with unveiled face, reflecting the glory of the Lord, are being transformed into the same image from glory into glory, just as from the Lord, the Spirit.
For in Christ Jesus neither circumcision counts for anything nor uncircumcision, but faith working through love.
James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion. Greetings! Consider [it] all joy, my brothers, whenever you encounter various trials,
Consider [it] all joy, my brothers, whenever you encounter various trials,
Consider [it] all joy, my brothers, whenever you encounter various trials, [because you] know that the testing of your faith produces endurance. read more. And let endurance have [its] perfect effect, so that you may be mature and complete, lacking in nothing. Now if any of you lacks wisdom, let him ask for [it] from God, who gives to all without reservation and not reproaching, and it will be given to him.
For the sun rises with its burning heat and dries up the grass, and its flower falls off, and the beauty of its appearance is lost. So also the rich person in his pursuits will wither away.
No one who is being tempted should say, "I am being tempted by God," for God {cannot be tempted} by evil, and he himself tempts no one.
[By his] will he gave birth to us through the message of truth, so that we should be a kind of first fruits of his creatures.
for human anger does not accomplish the righteousness of God.
for human anger does not accomplish the righteousness of God.
But be doers of the message and not hearers only, deceiving yourselves,
But be doers of the message and not hearers only, deceiving yourselves, because if anyone is a hearer of the message and not a doer, this one is like someone staring at {his own face} in a mirror, read more. for he looks at himself and goes away and immediately forgets what sort of [person] he was. But the one who looks into the perfect law of liberty and continues [to do it], not being a forgetful hearer but a doer who acts, this one will be blessed {in what he does}. If anyone thinks he is religious, [although he] does not bridle his tongue but deceives his heart, this person's religion [is] worthless. Pure and undefiled religion in the sight of our God and Father is this: to look after orphans and widows in their affliction, [and] to keep oneself unstained by the world.
For if someone enters into your assembly in fine clothing with a gold ring on his finger, and a poor person in filthy clothing also enters,
For if someone enters into your assembly in fine clothing with a gold ring on his finger, and a poor person in filthy clothing also enters,
Listen, my dear brothers! Did not God choose the poor of the world [to be] rich in faith, and heirs of the kingdom that he has promised to those who love him?
Do they themselves not blaspheme the good name {of the one to whom you belong}? However, if you carry out the royal law according to the scripture, "You shall love your neighbor as yourself," you are doing well.
For whoever keeps the whole law but stumbles in one [point only] has become guilty of all [of it].
For whoever keeps the whole law but stumbles in one [point only] has become guilty of all [of it].
For judgment [is] merciless to the one who has not practiced mercy. Mercy triumphs over judgment.
Thus also faith, if it does not have works, is dead by itself.
Thus also faith, if it does not have works, is dead by itself.
Was not Abraham our father justified by works [when he] offered up his son Isaac on the altar? You see that faith was working together with his works, and by the works the faith was perfected. read more. And the scripture was fulfilled that says, "And Abraham believed God, and it was credited to him for righteousness," and he was called God's friend.
And the scripture was fulfilled that says, "And Abraham believed God, and it was credited to him for righteousness," and he was called God's friend.
And the scripture was fulfilled that says, "And Abraham believed God, and it was credited to him for righteousness," and he was called God's friend.
For just as the body without the spirit is dead, so also faith without works is dead.
Not many should become teachers, my brothers, [because you] know that we will receive a greater judgment. For we all stumble [in] many [ways]. If anyone does not stumble in what he says, he [is] a perfect individual, able to hold in check his whole body also.
For we all stumble [in] many [ways]. If anyone does not stumble in what he says, he [is] a perfect individual, able to hold in check his whole body also. And if we put bits in the mouths of horses so that they obey us, we also guide their whole bodies.
And if we put bits in the mouths of horses so that they obey us, we also guide their whole bodies.
And if we put bits in the mouths of horses so that they obey us, we also guide their whole bodies. Behold also ships: [although they] are so large and are driven by strong winds, they are guided by a very small rudder wherever the inclination of the pilot wishes.
Behold also ships: [although they] are so large and are driven by strong winds, they are guided by a very small rudder wherever the inclination of the pilot wishes.
Behold also ships: [although they] are so large and are driven by strong winds, they are guided by a very small rudder wherever the inclination of the pilot wishes. So also the tongue is a small member [of the body] and boasts great [things]. Behold how small a fire sets ablaze how great a forest!
So also the tongue is a small member [of the body] and boasts great [things]. Behold how small a fire sets ablaze how great a forest!
So also the tongue is a small member [of the body] and boasts great [things]. Behold how small a fire sets ablaze how great a forest! And the tongue [is] a fire! The world of unrighteousness, the tongue, is set among our members, defiling the whole body and setting on fire {the course of human existence}, being set on fire by hell.
And the tongue [is] a fire! The world of unrighteousness, the tongue, is set among our members, defiling the whole body and setting on fire {the course of human existence}, being set on fire by hell.
And the tongue [is] a fire! The world of unrighteousness, the tongue, is set among our members, defiling the whole body and setting on fire {the course of human existence}, being set on fire by hell. For every species of animals and birds, of reptiles and sea creatures, is being tamed and has been tamed by the human species,
For every species of animals and birds, of reptiles and sea creatures, is being tamed and has been tamed by the human species,
For every species of animals and birds, of reptiles and sea creatures, is being tamed and has been tamed by the human species, but no human being is able to tame the tongue. [It is] a restless evil, full of deadly poison.
but no human being is able to tame the tongue. [It is] a restless evil, full of deadly poison.
but no human being is able to tame the tongue. [It is] a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse people who are made in the likeness of God.
With it we bless the Lord and Father, and with it we curse people who are made in the likeness of God.
With it we bless the Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these [things] ought not to be so!
From the same mouth come blessing and cursing. My brothers, these [things] ought not to be so!
From the same mouth come blessing and cursing. My brothers, these [things] ought not to be so! A spring does not pour forth from the same opening fresh and bitter [water, does it]?
A spring does not pour forth from the same opening fresh and bitter [water, does it]?
A spring does not pour forth from the same opening fresh and bitter [water, does it]? A fig tree is not able, my brothers, to produce olives, or a grapevine figs. Neither can a saltwater spring produce fresh water.
A fig tree is not able, my brothers, to produce olives, or a grapevine figs. Neither can a saltwater spring produce fresh water.
A fig tree is not able, my brothers, to produce olives, or a grapevine figs. Neither can a saltwater spring produce fresh water. Who [is] wise and understanding among you? Let him show by his good behavior his works, with the humility of wisdom.
Who [is] wise and understanding among you? Let him show by his good behavior his works, with the humility of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and tell lies against the truth.
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and tell lies against the truth. This is not the wisdom that comes down from above, but [is] earthly, unspiritual, demonic. read more. For where [there is] jealousy and selfish ambition, there [is] disorder and every evil practice. But the wisdom from above is first pure, then peaceful, gentle, obedient, full of mercy and good fruits, nonjudgmental, without hypocrisy,
But the wisdom from above is first pure, then peaceful, gentle, obedient, full of mercy and good fruits, nonjudgmental, without hypocrisy, And the fruit of righteousness is sown in peace among those who make peace.
And the fruit of righteousness is sown in peace among those who make peace.
From where [are] conflicts and from where [are] quarrels among you? [Is it] not from this, from your pleasures that wage war among your members?
From where [are] conflicts and from where [are] quarrels among you? [Is it] not from this, from your pleasures that wage war among your members?
Adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wants to be a friend of the world makes [himself] an enemy of God.
But he gives greater grace. Therefore it says, "God opposes the proud, but gives grace to the humble." Therefore subject yourselves to God. But resist the devil, and he will flee from you.
Therefore subject yourselves to God. But resist the devil, and he will flee from you.
Lament and mourn and weep! Let your laughter be turned to mourning, and your joy to gloominess. Humble yourselves before the Lord, and he will exalt you. read more. Do not speak evil of one another, brothers. The one who speaks evil of a brother or 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 [of the law].
Do not speak evil of one another, brothers. The one who speaks evil of a brother or 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 [of the law]. There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor?
But now you boast in your arrogance. All such boasting is evil. Therefore, to the one who knows to do good and does not do [it], to him it is sin.
Come now, you rich people, weep [and] cry aloud over the miseries that are coming upon you! Your wealth has rotted, and your clothing has become moth-eaten.
Your wealth has rotted, and your clothing has become moth-eaten. Your gold and silver have become corroded, and their corrosion will be a witness against you, and it will consume your flesh like fire. You have stored up treasure in the last days. read more. Behold, the wages that were held back by you from the workers who reap your fields cry out, and the cries of the reapers have come to the ears of the Lord of hosts.
Behold, the wages that were held back by you from the workers who reap your fields cry out, and the cries of the reapers have come to the ears of the Lord of hosts. You have lived self-indulgently on the earth and have lived luxuriously. You have fattened your hearts in the day of slaughter. read more. You have condemned, you have murdered the righteous [person]; he does not resist you. Therefore be patient, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the soil, being patient concerning it until it receives the early and late rains.
Therefore be patient, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the soil, being patient concerning it until it receives the early and late rains. You also be patient. Strengthen your hearts, because the coming of the Lord is near.
You also be patient. Strengthen your hearts, because the coming of the Lord is near. Brothers, do not complain against one another, in order that you may not be judged. Behold, the judge stands before the doors! read more. Brothers, take [as an] example of perseverance and endurance the prophets who spoke in the name of the Lord.
Brothers, take [as an] example of perseverance and endurance the prophets who spoke in the name of the Lord. Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful. read more. Now above all, my brothers, do not swear either by heaven or by earth or by any other oath, but let your yes be yes and your no, no, in order that you may not fall under judgment.
Is anyone among you sick? He should summon the elders of the church and they should pray over him, anointing him with olive oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up, and if he has committed sins {he will be forgiven}.
he should know that the one who turns a sinner back from the error of his way will save that person's soul from death, and will cover over a great number of sins.
Peter, an apostle of Jesus Christ, to the chosen who are residing temporarily in the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed [be] the God and Father of our Lord Jesus Christ, who according to his great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,
in which you rejoice greatly, [although] now for a short time, if necessary, you are distressed by various trials,
For "all flesh [is] like grass, and all its glory like the flower of the grass. The grass withers and the flower falls off,
Dear friends, I urge [you] as foreigners and temporary residents to abstain from fleshly desires which wage war against your soul, maintaining your good conduct among the Gentiles, so that in [the things] in which they slander you as evildoers, by seeing your good deeds they may glorify God on the day of visitation.
Above all, keep your love for one another constant, because love covers a large number of sins.
Dear friends, do not be surprised at the fiery ordeal among you, [when it] takes place to test you, as [if] [something] strange were happening to you. But to the degree that you share in the sufferings of Christ, rejoice, so that also at the revelation of his glory you may rejoice [and] be glad. read more. If you are reviled on account of the name of Christ, [you are] blessed, because the Spirit of glory and of God rests on you.
In the same way, younger men, be subject to the elders, and all [of you] clothe yourselves with humility toward one another, because God opposes the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, so that he may exalt you at the [right] time,
Humble yourselves therefore under the mighty hand of God, so that he may exalt you at the [right] time,
Humble yourselves therefore under the mighty hand of God, so that he may exalt you at the [right] time,
{Resist him}, steadfast in your faith, [because you] know the same [kinds] of sufferings are being accomplished by your community of believers 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.