Reference: James, The General Epistle Of
Fausets
Called by Eusebius (H. E. 2:23; A.D. 330) the first of the catholic (universal) epistles, i.e. addressed to the church in general; not, as Paul's letters, to particular churches or individuals. In the oldest manuscripts except the Sinaiticus manuscript they stand before Paul's epistles. Two were "universally acknowledged" (homologoumena, Eusebius): 1 Peter and 1 John. All are found in every existing manuscript of the whole New Testament. The epistle of James, being addressed to the scattered Israelites, naturally was for a time less known. Origen, who lived between A.D. 185 and 254, first expressly mentions it (Commentary on John, Joh 1:19). Clement of Rome quotes from it a century earlier (1 Ep. to Cor. 10: Jas 2:21-23). The Shepherd of Hermas soon after quotes Jas 4:7. Irenaeus (Haer. 4:16, section 2). refers to Jas 2:23.
The old Syriac version has it and the Epistle to Hebrew alone of the books which were "disputed" (antilegomena, Euseb. 3:2) yet "acknowledged by the majority" (Euseb.). No Latin father of the first three centuries quotes it. It is specified as canonical both in the East and West in the councils of Hippo and Carthage, A.D. 397. Known only partially at first, it subsequently obtained a wider circulation; and the proofs becoming established of its having been recognized in apostolic churches, which had men endowed with the discernment of spirits to discriminate inspired utterances from uninspired (1Co 14:37), it was universally accepted. The Old Testament Apocrypha is a different case; the Jewish church had no doubt about it, they knew it to be not inspired. Luther's objection ("an epistle of straw, destitute of evangelical character") was due to his thinking that James 2 was opposed to Paul's doctrine of justification by faith not works.
The two viewing justification from distinct standpoints harmonize and mutually complement each other's definitions. By "works" James means love, which is the spirit of true "works" such as God accepts; for he compares "works" to "the spirit," "faith" to "the body." In Jas 2:26, "as the body without the spirit is dead, so faith without works is dead also," if mere outward deeds were meant, "works" would answer to "the body," "faith" to "the spirit." His reversing this proves he means by "faith" the form of faith without the working reality. Such "faith" apart from (Greek chooris) the spirit of faith, which is LOVE (and love evidences itself in works) is dead; precisely the doctrine of Paul also: 1Co 13:2; Ga 5:6, "faith which worketh by love" (its spirit). So also Jas 2:17; "faith, if it hath not works, is dead, being alone"; presumed faith, if it have not works, is dead, being by itself (Greek for "alone"), i.e. severed from its spirit, love; just as the body would be "dead" if severed from the spirit.
Paul speaks of faith in its justifying the sinner before God; James in its justifying the believer evidentially before men. Ver. 18, show me (evidence to me) thy faith without thy works, but thou canst not, whereas "I will show thee my faith by my works." Abraham was justified by faith before God the moment he believed God's promise (Ge 15:6). He showed his faith, and so was justified evidentially before men, by his offering Isaac 40 years afterward. The tree shows its life by fruits, but is alive before either leaves or fruits appear. (See FAITH) In Jas 2:23 James recognizes, like Paul, that Abraham's "faith was imputed unto him for righteousness." James meets the Jews' false notion that their possession of the law, though they disobeyed it, and their descent from Abraham and notional belief apart from obedience, would justify (an error which Paul also combats, Ro 2:17-25; compare Jas 1:22).
James in Jas 1:3; 4:1,12, accords with Ro 5:3; 6:13; 7:23; 14:4. Coincidence with the Sermon on the Mount. James's specialty was so to preach the gospel as not to disparage the law which the Jews so reverenced. As Paul's epistles unfold the doctrines flowing from the death and resurrection of Christ, so James's epistle unfolds His teaching during His life, and is a commentary on the Sermon on the Mount. Both represent the law as fulfilled in love; the language corresponds: Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5; 5:15 with Mt 7:7-11; Jas 2:13 with Mt 5:7; 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19.
He teaches the same gospel righteousness which the sermon on the mount inculcates as the highest realization of the law. His character as "the just," or legally righteous, disposed him to this coincidence (Jas 1:20; 2:10; 3:18 with Mt 5:20), and fitted him for both presiding over a church zealous of the law, and winning Jewish converts, combining as he did in himself Old Testament righteousness with evangelical faith, Jas 2:8 with Mt 5:44,48.
Practice, not profession, is the test of acceptance (Jas 2:17; 4:17 with Mt 7:21-23). Sins of tongue, lightly as the world regards them, seriously violate the law of love (Jas 1:26; 3:2-18 with Mt 5:22). So swearing: Jas 5:12 with Mt 5:33-37. Object: Persons addressed. The absence of the apostolic benediction favors the view that the epistle, besides directly teaching the believing, indirectly aims at the unbelieving Israelites also. To those he commends humility, patience, prayer; to these he addresses awful warnings (Jas 5:7-11; 4:9; 5:1-6). The object is:
(1) To warn against prevalent Jewish sins: formalism as contrasted with true religious "service" (threskeia, cult); the very ritual "services" of the gospel consist in mercy and holiness (compare Jas 1:27 with Mt 23:23; Mic 6:7-8); in undesigned coincidence with James's own decision against mere ritualism at the council, as recorded in the independent history (Ac 15:13-21); against fanaticism which, under the garb of religious zeal, was rending Jerusalem (Jas 1:20); fatalism (Jas 1:13); mean crouching to the rich (Jas 2:2); evil speaking (Jas 3:3-12; 4:11); partisanship (Jas 3:14); boasting (Jas 2:5; 4:16); oppression (Jas 5:4).
(2) To teach Christians patience in trial (Jas 1:2), in good works (Jas 1:22-25), under provocation (Jas 3:17), under oppression (Jas 5:7), under persecution (Jas 5:10). The motive for patience is the Lord's speedy coming to right all wrong (Jas 5:8, Meyrick in Smith's Dictionary). In Jas 5:14 James writes, "Is any sick among you? let him call for the elders of the church"; not some one, as Rome interprets it, to justify her extreme unction. The elders praying for him represent the whole church, "anointing him with oil in the name of the Lord." This sign accompanied miraculous healings wrought by Christ's apostles. To use the sign now, when the reality of miraculous healing is gone, is unmeaning superstition.
Other apostolic usages are discontinued as no longer expedient (1Co 11:4-15; 16:20), so unction of the sick: Rome anoints to heal the soul where life is despaired of; James's unction was to heal the body where life is to be preserved. Oil as sign of divine grace was appropriate in healing. Inspiration. In Ac 15:28 he joins with the other apostles, elders, and brethren, in writing," it seemed good to the Holy Spirit and to us," etc. Peter, the apostle of the circumcision, tacitly confirms the inspiration of the first president of the Jerusalem church, with whose Jewish sympathies he had much in common, by incorporating with his own inspired writings ten passages from James (compare Jas 1:1 with 1Pe 1:1; Jas 1:2 with 1Pe 1:6; 4:12-13; Jas 1:11 with 1Pe 1:24; Jas 1:18 with 1Pe 1:3; Jas 2:7 with 1Pe 4:14; Jas 3:13 with 1Pe 2:12; Jas 4:1 with 1Pe 2:11; Jas 4:6 with 1Pe 5:5-6; Jas 4:7 with 1Pe 5:6,9; Jas 4:10 with 1Pe 5:6; Jas 5:20 with 1Pe 4:8).
The style. Its pure Greek shows it was meant not only for the Jerusalem Jews but for the Hellenists, i.e. Greek-speaking Jews. The style is curt and sententious, gnome succeeding gnome. A Hebraic character prevails, as the poetic parallelisms show (Jas 3:1-12). The Jewish term "synagogue" (Jas 2:2. margin) is applied to the Christian "assembly." The images are covert arguments from analogy, combining logic with poetical vividness. Eloquence, terse and persuasive, characterizes this epistle. Its palp
See Verses Found in Dictionary
Blessed are the merciful: for they shall obtain mercy.
Rejoice, and be exceeding glad: for great will be your reward in heaven: for so they persecuted the prophets who were before you.
whoever therefore shall break any commandment, tho' of the least importance, and shall teach men so to do, shall not have the least admittance into the kingdom of the Messias: but whoever shall do and teach them, he shall be great in the kingdom of the Messias. for I declare to you, that except your righteousness shall exceed that of the Scribes and Pharisees, ye shall not enter into the heavenly kingdom.
but I say unto you, that whosoever is angry with his brother without a cause, shall be punish'd by the tribunal: and whosoever shall say to his brother, Raca, shall be punish'd by the Sanhedrim: but whosoever shall say, thou fool, shall be punish'd by the fire of Gehenna.
Again, ye have heard that it hath been said to the antients, "Thou shalt not for swear thy self, but shalt perform unto the Lord thine 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: nor by Jerusalem, for it is the city of the great King. neither shalt thou swear by thy head, because thou canst not make one hair white or black. but let your communication be, yes, yes; no, no: for whatever goes beyond this, is 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 traduce you, and persecute you:
be ye therefore perfect, even as your father who is in heaven is perfect.
be ye therefore perfect, even as your father who is in heaven is perfect.
for if ye forgive men their trespasses, your heavenly father will also forgive you. but if ye forgive not men their trespasses, neither will your father forgive your trespasses.
Lay not up for your selves treasures upon earth, where moth and rust 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 he will be attach'd to the one, and neglectful of the other. ye cannot serve God and Mamon.
Judge not, that ye be not judged. for according as ye judge others, ye shall be judged yourselves: the measure you mete, shall be measured to you again.
Ask, and it shall be given you: seek, and ye shall find: knock, and the door shall be opened. for every one that asks, does receive: he that seeks, does find: and he that knocks at the door, is admitted. read more. is there any of you that would offer his son a stone when he ask'd for bread? or instead of a fish, would he give him a serpent? if ye then, as wicked as ye are, know how to bestow proper gifts upon your children; how much more shall your heavenly father give good things to them that ask him?
Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven: but only they who do the will of my Father who is in heaven. many will cry out to me in that day, Lord, Lord, have we not prophesied in thy name? have we not cast out devils in thy name? and in thy name have we not wrought many miracles? read more. and then will I make this declaration to them: I never knew you: depart from me ye that have practised iniquity.
wo unto you, Scribes and Pharisees, hypocrites, who pay tithe of mint, anise, and cummin, but neglect those more important matters of the law, justice, mercy, and fidelity: these were the things ye ought to have practis'd, without neglecting however the other matters.
This is the testimony of John, when the Jews sent priests and Levites from Jerusalem, to ask him, who he was.
After they had done speaking, James assum'd the discourse, and said, my brethren, give me your attention. Simon has related how God began to visit the Gentiles, to chuse from among them a people consecrated to his name. read more. and this is agreeable to the oracles of the prophets: as it is written, "after this I will return and build again the tabernacle of David, which is fallen down: I will repair its ruins, and raise it up: that the rest of mankind, even all the nations, that profess my name, may seek the Lord. he that does all these things, is the Lord himself that has said it." for the works of God are all known to him from the beginning of the world. wherefore my opinion is not to disquiet the Gentile converts: but only to write to them, that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood. for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day.
for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions;
'Tis true, you bear the name of a Jew, you depend upon the law, and boast of your worship: you know the divine will, and what is contrary thereto, having been educated in the law: read more. you think you are a guide to the blind, a light to those who are in darkness, an instructer of the ignorant, a teacher to the weak, because you have a clear view of the true meaning of the law. you therefore who instruct others don't you instruct yourself? you who preach against stealing, do you steal? you who declaim against adultery, do you commit adultery? you who abhor idols, do you commit sacrilege? and you, who glory in the law, do you dishonour God by the violation of the law? for (as it is written) the name of God is blasphemed among the Gentiles by your miscarriages. Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen.
and not only so, but we triumph in tribulation also, knowing that tribulation worketh patience; and patience, probation;
neither yield your members as instruments to iniquity: but yield yourselves unto God, as being alive after having been dead; and your members as instruments of righteousness.
but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part.
who art thou that judgest the domestick of another? his staying or removal depends solely upon his master: yea, he shall be fixed: for God is able to establish him.
every man who prays or prophesies having his head covered, dishonoureth him who is his head: but every woman who prays or prophesies with her head uncovered, dishonoureth the man who is her head: for it is the same thing as if her head was shav'd. read more. a woman may as well have the tonsure, as not wear her veil: the one is as indecent as the other. A man ought not to be veil'd: he has the honour of being invested with authority from God, and may glory in his priority to the woman. for the man was not taken from the woman: but the woman from the man. nor was the man copied from the woman: but the woman from the man. therefore the woman ought to be veil'd, out of regard to the angels. however, the man and the woman are equal with respect to the Lord. for as the woman was taken from the man, so man is born of the woman: and all are from God. Be you yourselves judges: is it decent for a woman to pray to God without a veil? does not settled custom show it is a shame for a man to have long hair? on the contrary, such is an ornament to a woman: because it was given her as a sort of veil.
and tho' I should have the gift of prophecy, and understand all mysteries, and all knowledge; and tho' I had all the faith necessary to remove mountains, and had no benevolence, it would signify nothing.
if any one pretends to be a prophet, or to spiritual gifts, let him be assured that the rules which I have here prescrib'd, are the commandments of the Lord.
who also hath enabled me to be a minister of the new covenant, not of the literal sense, but of the spiritual meaning: it is the letter that denounces death, but the spirit gives life. now if the law engraven on stone, the letter of whose sanction is death, was delivered with such glory, that the children of Israel could not steadily behold the face of Moses, for the glory of his countenance, tho' it was transient; read more. shall not the ministration of the spirit be more glorious? for if the ministration of condemnation was illustrious, the ministration of righteousness will be much more glorious. since that which distinguished the first had no glory, when compared to that of the other, which far excell'd it. if that which was only temporary was glorious, much more shall that which is permanent be glorious. Having then such an opinion of my ministry, I use great plainness of speech. and do not act as Moses did, who threw a veil over his face so as to hinder the children of Israel from perceiving the end of that which was to cease: besides, their minds were greatly prejudiced: for that very veil would still have obstructed the understanding of the old testament, unless it had been taken away by Christ. nevertheless, when Moses is read, the veil upon their mind continues unto this day: but when their mind shall turn to the Lord, that veil too shall be taken away. for the spiritual meaning of the law centers in him, and the spirit of the law is gospel-liberty: but as we lay aside the veil, the divine light gradually informs the mind, according as we attend to that spiritual sense, which points out the Lord.
for in the christian-dispensation, neither circumcision avails any thing, nor uncircumcision, but an active benevolent faith.
James a servant of God and of the Lord Jesus Christ, to the TWELVE TRIBES dispers'd thro' the world, sends greeting. Consider the various tryals that surround you, my brethren, as matter of great joy; knowing this,
Consider the various tryals that surround you, my brethren, as matter of great joy; knowing this,
Consider the various tryals that surround you, my brethren, as matter of great joy; knowing this, that the bringing your faith to the test, produces constancy. read more. but constancy should be brought to its perfection, that you may be entirely accomplished, without any defect. If any of you is deficient in prudence, let him ask it of God, who liberally gives to all without upbraiding: and he will give it.
the sun is up and darts its rays, the grass is wither'd, its flowers droop, and all their beautiful appearance vanishes away. just so the rich man fades with all his projects.
Let no man under temptation, say, it is God that tempts him; for as he is incapable of moral evil, he can't influence any one thereto.
'tis he that has voluntarily renew'd us by the oracles of truth, that we might be the first converts of the new creation.
for he that is not dispassionate is a stranger to the practice of true virtue.
for he that is not dispassionate is a stranger to the practice of true virtue.
Don't delusively content your selves with being of the audience, but put what you hear in practice:
Don't delusively content your selves with being of the audience, but put what you hear in practice: for a bare auditor without practice is like one who sees his image form'd by a mirror: read more. he takes a view, turns away, and instantly loses his appearance. whereas, he that attentively considers the perfect law of liberty, and is attach'd thereto, he is not a forgetful hearer, but reduces it to practice, and his conduct is crown'd with hapiness. If a person of an ungovernable tongue pretends to religion, he abuses himself: for his religion is meer illusion. pure and unadulterated religion, in the eye of God our father, consists in taking care of orphans and widows in their distress: and in keeping clear of the vices of the age.
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited:
when any one, adorn'd with a gold ring, and a splendid dress, enters into your assembly; and a poor man comes in meanly habited:
consider, my dear brethren, has not God chose the poor of this world to be rich by faith, and to inherit the kingdom he has promised to those who love him?
they who blaspheme that sacred name by which you are distinguish'd? If, agreeably to the scriptures, you observe that royal law, "thou shalt love thy neighbour as thy self," you do well.
for he that violates but one precept of the whole law, is as obnoxious to punishment, as if he had broke thro' all the rest.
for he that violates but one precept of the whole law, is as obnoxious to punishment, as if he had broke thro' all the rest.
for he that has not shewed mercy, shall be condemn'd without mercy: while the merciful shall triumph at his trial.
just so faith, if it be not operative, is intirely lifeless.
just so faith, if it be not operative, is intirely lifeless.
was not our father Abraham treated as just, in consequence of his actions, when he had attempted to sacrifice his son upon the altar? don't you see his actions and his faith conspir'd, and that his faith had its perfect effect in his conduct? read more. it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God."
it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God."
it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God."
as the body then without the soul is a meer carcase, so faith without its effects is lifeless.
My brethren, don't affect many of you to be doctors, considering, that those of us who are such, shall be tried with the greater severity. for we are all liable to frequent mistakes. he that does not give too great a loose to his tongue, is an accomplish'd person and fit to moderate the whole church.
for we are all liable to frequent mistakes. he that does not give too great a loose to his tongue, is an accomplish'd person and fit to moderate the whole church. you see how manageable horses are made by the application of a bit, which makes them take what motion we please.
you see how manageable horses are made by the application of a bit, which makes them take what motion we please.
you see how manageable horses are made by the application of a bit, which makes them take what motion we please. a ship too of the greatest burthen, tho' the wind bears hard, by means of an inconsiderable helm, veers about as the hand of the pilot directs her.
a ship too of the greatest burthen, tho' the wind bears hard, by means of an inconsiderable helm, veers about as the hand of the pilot directs her.
a ship too of the greatest burthen, tho' the wind bears hard, by means of an inconsiderable helm, veers about as the hand of the pilot directs her. so the tongue is but a small part of the body, yet how grand are its pretensions. a spark of fire! what quantities of timber will it blow into a flame?
so the tongue is but a small part of the body, yet how grand are its pretensions. a spark of fire! what quantities of timber will it blow into a flame?
so the tongue is but a small part of the body, yet how grand are its pretensions. a spark of fire! what quantities of timber will it blow into a flame? the tongue is a brand that sets the world in a combustion: it is but one of the numerous organs of the body, yet it can blast whole assemblies: tipp'd with infernal sulphur it sets the whole train of life in a blaze.
the tongue is a brand that sets the world in a combustion: it is but one of the numerous organs of the body, yet it can blast whole assemblies: tipp'd with infernal sulphur it sets the whole train of life in a blaze.
the tongue is a brand that sets the world in a combustion: it is but one of the numerous organs of the body, yet it can blast whole assemblies: tipp'd with infernal sulphur it sets the whole train of life in a blaze. creatures of every kind, beasts, birds, reptiles, and sea-monsters, are frequently tamed by human industry.
creatures of every kind, beasts, birds, reptiles, and sea-monsters, are frequently tamed by human industry.
creatures of every kind, beasts, birds, reptiles, and sea-monsters, are frequently tamed by human industry. but who could ever tame the tongue? arm'd with deadly poison, the mischief scorns restraint.
but who could ever tame the tongue? arm'd with deadly poison, the mischief scorns restraint.
but who could ever tame the tongue? arm'd with deadly poison, the mischief scorns restraint. By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance. from the same mouth shall blessing and cursing proceed? this ought not to be practis'd, my brethren;
from the same mouth shall blessing and cursing proceed? this ought not to be practis'd, my brethren;
from the same mouth shall blessing and cursing proceed? this ought not to be practis'd, my brethren; does a fountain throw up salt water and fresh, by the same conveyance?
does a fountain throw up salt water and fresh, by the same conveyance? can a fig-tree, my brethren, produce olives, or a vine figs? no more can the sea yield water that is fresh.
can a fig-tree, my brethren, produce olives, or a vine figs? no more can the sea yield water that is fresh.
can a fig-tree, my brethren, produce olives, or a vine figs? no more can the sea yield water that is fresh. Whoever is a skilful moralist, let him show by his virtuous conduct, that he practises the humble precepts of wisdom.
Whoever is a skilful moralist, let him show by his virtuous conduct, that he practises the humble precepts of wisdom. but if envy and contention imbitter your minds, don't think your false pretences can stand against the truth:
but if envy and contention imbitter your minds, don't think your false pretences can stand against the truth: such wisdom is not derived from heaven; but is terrestrial, sensual, demoniacal. read more. where false zeal, and a spirit of contention reign, there confusion and every vice prevail. but wisdom deriv'd from heaven is first dispassionate, then pacific, equitable, and obsequious: full of beneficence, and all social virtue, free from partiality, and hypocrisy.
but wisdom deriv'd from heaven is first dispassionate, then pacific, equitable, and obsequious: full of beneficence, and all social virtue, free from partiality, and hypocrisy. they who cultivate peace, enjoy the reward of their virtue.
they who cultivate peace, enjoy the reward of their virtue.
you breathe slaughter and revenge for what you cannot obtain.
you breathe slaughter and revenge for what you cannot obtain.
Degenerate race, don't you know that friendship with vice is hostility against heaven. he that is a friend to the vicious world, is an enemy to God.
on the contrary, he heaps his favours upon you. wherefore 'tis said, "God defeats the proud, but is gracious to the humble." Surrender therefore to God, resist the devil, and he will flee from you.
Surrender therefore to God, resist the devil, and he will flee from you.
be afflicted, be mournful, and weep: let your mirth be converted to sadness, and your joy to vexation. humble your selves before the Lord, and he will raise you up. read more. Don't, my brethren, treat one another with detraction. he that reflects upon his brother, and censures his brother, reflects upon the law, and censures the law: if you censure the law, instead of obeying it, you set up for a judge.
Don't, my brethren, treat one another with detraction. he that reflects upon his brother, and censures his brother, reflects upon the law, and censures the law: if you censure the law, instead of obeying it, you set up for a judge. there is but one legislator, and judge, he that has the power of life and death: who art thou, to pass sentence upon another?
you triumph in your vain projects, but your presumption is vicious. he then that knows what is virtuous, and does not practise it, is a criminal.
As for you that are rich: weep, and lament the miserys that are falling upon you. your wealth is wasted, your wardrobe is devour'd by the worm,
your wealth is wasted, your wardrobe is devour'd by the worm, and your gold and silver by rust: that rust shall convict you: that rust shall corrode your flesh like a caustic, which you have treasur'd up against the last days. read more. hark! what a noise there is of hire, of which you cheated the labourers, who gather'd in your harvest! the cries of the reapers have reach'd even the Lord of the celestial militia.
hark! what a noise there is of hire, of which you cheated the labourers, who gather'd in your harvest! the cries of the reapers have reach'd even the Lord of the celestial militia. you have liv'd on the earth in voluptuousness and luxury: you have indulg'd your selves as in a day of sacrifice: read more. you have condemn'd the just, you have put him to death, though he did not oppose you. As for you, my brethren, bear your sufferings with constancy, till the advent of the Lord. the farmer, from the prospect of a golden crop, patiently expects the showers of the spring and the autumn.
As for you, my brethren, bear your sufferings with constancy, till the advent of the Lord. the farmer, from the prospect of a golden crop, patiently expects the showers of the spring and the autumn. be you equally patient, and exercise your fortitude, for the advent of the Lord is nigh.
be you equally patient, and exercise your fortitude, for the advent of the Lord is nigh. don't repine, my brethren, against one another, for fear you should be condemn'd. behold, the judge is at the gate. read more. let the prophets, my brethren, who were commission'd by the Lord, be your examples; suffer persecution with constancy like them.
let the prophets, my brethren, who were commission'd by the Lord, be your examples; suffer persecution with constancy like them. we pronounce those happy, who have so endur'd. you have heard of the constancy of Job, you know with what success he was crown'd by the Lord, who is all mercy and compassion. read more. Above all things, my brethren, don't swear, neither by the heaven, nor by the earth, nor use any other oath; but let your affirmation, or negation, be sincere, lest you fall under condemnation.
Is any of you sick? let him send for the pastors of the church, to pray for him, and after giving him the unction, in the name of the Lord, the prayer that proceeds from faith, shall save the sick; the Lord will raise him up, and his sins that may have been the occasion, shall be forgiven.
that the retrieving of a sinner from his erroneous habits, is saving a soul from ruin, and cancels a multitude of sins.
PETER an apostle of Jesus Christ, to the foreigners dispers'd thro' Pontus, Galatia, Cappadocia, Asia, and Bithynia, whom God the father has chosen in pursuance of his decree,
Blessed be the God and father of our Lord Jesus Christ, who according to his great mercy has regenerated us, and given us by the resurrection of Jesus Christ, the expectation of immortal life,
This it is that fills you with joy, notwithstanding the various tryals, which still necessarily afflict you,
for human nature is like grass, and all their glory like the flower of the herb, the herb withers, the flower droops,
but at present have obtain'd it. I exhort you, my dear brethren, as strangers and travellers to avoid all sensual passions, as destructive to your souls. Let your behaviour among the Gentiles be virtuous, that instead of inveighing against you as vicious, they may observe your honest behaviour,
but above all, let your mutual benevolence be intense, for benevolence cancels a multitude of offences.
My dear brethren, don't be surpriz'd at your being brought as it were to the test of fire; as if some strange thing had happen'd to you. on the contrary, rejoice at the share you have of sufferings, as well as Christ: that you may likewise triumph, when he shall appear in his glory. read more. if you suffer indignities in the cause of Christ, you are happy: for the glorious spirit of God rests upon you.
As for you that are young, be you submissive to those of a more advanc'd age: and do you all of you pay a becoming deference to one another: be cloak'd with humility, for " God opposes the proud, and shows favour to the humble." submit yourselves therefore to the divine jurisdiction, that he may exalt you in due time.
submit yourselves therefore to the divine jurisdiction, that he may exalt you in due time.
submit yourselves therefore to the divine jurisdiction, that he may exalt you in due time.
resist him by the steadiness of your faith, considering that your brethren among the Gentiles, suffer the same persecutions as you do.
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.