Reference: James, The General Epistle Of
Fausets
Called by Eusebius (H. E. 2:23; A.D. 330) the first of the catholic (universal) epistles, i.e. addressed to the church in general; not, as Paul's letters, to particular churches or individuals. In the oldest manuscripts except the Sinaiticus manuscript they stand before Paul's epistles. Two were "universally acknowledged" (homologoumena, Eusebius): 1 Peter and 1 John. All are found in every existing manuscript of the whole New Testament. The epistle of James, being addressed to the scattered Israelites, naturally was for a time less known. Origen, who lived between A.D. 185 and 254, first expressly mentions it (Commentary on John, Joh 1:19). Clement of Rome quotes from it a century earlier (1 Ep. to Cor. 10: Jas 2:21-23). The Shepherd of Hermas soon after quotes Jas 4:7. Irenaeus (Haer. 4:16, section 2). refers to Jas 2:23.
The old Syriac version has it and the Epistle to Hebrew alone of the books which were "disputed" (antilegomena, Euseb. 3:2) yet "acknowledged by the majority" (Euseb.). No Latin father of the first three centuries quotes it. It is specified as canonical both in the East and West in the councils of Hippo and Carthage, A.D. 397. Known only partially at first, it subsequently obtained a wider circulation; and the proofs becoming established of its having been recognized in apostolic churches, which had men endowed with the discernment of spirits to discriminate inspired utterances from uninspired (1Co 14:37), it was universally accepted. The Old Testament Apocrypha is a different case; the Jewish church had no doubt about it, they knew it to be not inspired. Luther's objection ("an epistle of straw, destitute of evangelical character") was due to his thinking that James 2 was opposed to Paul's doctrine of justification by faith not works.
The two viewing justification from distinct standpoints harmonize and mutually complement each other's definitions. By "works" James means love, which is the spirit of true "works" such as God accepts; for he compares "works" to "the spirit," "faith" to "the body." In Jas 2:26, "as the body without the spirit is dead, so faith without works is dead also," if mere outward deeds were meant, "works" would answer to "the body," "faith" to "the spirit." His reversing this proves he means by "faith" the form of faith without the working reality. Such "faith" apart from (Greek chooris) the spirit of faith, which is LOVE (and love evidences itself in works) is dead; precisely the doctrine of Paul also: 1Co 13:2; Ga 5:6, "faith which worketh by love" (its spirit). So also Jas 2:17; "faith, if it hath not works, is dead, being alone"; presumed faith, if it have not works, is dead, being by itself (Greek for "alone"), i.e. severed from its spirit, love; just as the body would be "dead" if severed from the spirit.
Paul speaks of faith in its justifying the sinner before God; James in its justifying the believer evidentially before men. Ver. 18, show me (evidence to me) thy faith without thy works, but thou canst not, whereas "I will show thee my faith by my works." Abraham was justified by faith before God the moment he believed God's promise (Ge 15:6). He showed his faith, and so was justified evidentially before men, by his offering Isaac 40 years afterward. The tree shows its life by fruits, but is alive before either leaves or fruits appear. (See FAITH) In Jas 2:23 James recognizes, like Paul, that Abraham's "faith was imputed unto him for righteousness." James meets the Jews' false notion that their possession of the law, though they disobeyed it, and their descent from Abraham and notional belief apart from obedience, would justify (an error which Paul also combats, Ro 2:17-25; compare Jas 1:22).
James in Jas 1:3; 4:1,12, accords with Ro 5:3; 6:13; 7:23; 14:4. Coincidence with the Sermon on the Mount. James's specialty was so to preach the gospel as not to disparage the law which the Jews so reverenced. As Paul's epistles unfold the doctrines flowing from the death and resurrection of Christ, so James's epistle unfolds His teaching during His life, and is a commentary on the Sermon on the Mount. Both represent the law as fulfilled in love; the language corresponds: Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5; 5:15 with Mt 7:7-11; Jas 2:13 with Mt 5:7; 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19.
He teaches the same gospel righteousness which the sermon on the mount inculcates as the highest realization of the law. His character as "the just," or legally righteous, disposed him to this coincidence (Jas 1:20; 2:10; 3:18 with Mt 5:20), and fitted him for both presiding over a church zealous of the law, and winning Jewish converts, combining as he did in himself Old Testament righteousness with evangelical faith, Jas 2:8 with Mt 5:44,48.
Practice, not profession, is the test of acceptance (Jas 2:17; 4:17 with Mt 7:21-23). Sins of tongue, lightly as the world regards them, seriously violate the law of love (Jas 1:26; 3:2-18 with Mt 5:22). So swearing: Jas 5:12 with Mt 5:33-37. Object: Persons addressed. The absence of the apostolic benediction favors the view that the epistle, besides directly teaching the believing, indirectly aims at the unbelieving Israelites also. To those he commends humility, patience, prayer; to these he addresses awful warnings (Jas 5:7-11; 4:9; 5:1-6). The object is:
(1) To warn against prevalent Jewish sins: formalism as contrasted with true religious "service" (threskeia, cult); the very ritual "services" of the gospel consist in mercy and holiness (compare Jas 1:27 with Mt 23:23; Mic 6:7-8); in undesigned coincidence with James's own decision against mere ritualism at the council, as recorded in the independent history (Ac 15:13-21); against fanaticism which, under the garb of religious zeal, was rending Jerusalem (Jas 1:20); fatalism (Jas 1:13); mean crouching to the rich (Jas 2:2); evil speaking (Jas 3:3-12; 4:11); partisanship (Jas 3:14); boasting (Jas 2:5; 4:16); oppression (Jas 5:4).
(2) To teach Christians patience in trial (Jas 1:2), in good works (Jas 1:22-25), under provocation (Jas 3:17), under oppression (Jas 5:7), under persecution (Jas 5:10). The motive for patience is the Lord's speedy coming to right all wrong (Jas 5:8, Meyrick in Smith's Dictionary). In Jas 5:14 James writes, "Is any sick among you? let him call for the elders of the church"; not some one, as Rome interprets it, to justify her extreme unction. The elders praying for him represent the whole church, "anointing him with oil in the name of the Lord." This sign accompanied miraculous healings wrought by Christ's apostles. To use the sign now, when the reality of miraculous healing is gone, is unmeaning superstition.
Other apostolic usages are discontinued as no longer expedient (1Co 11:4-15; 16:20), so unction of the sick: Rome anoints to heal the soul where life is despaired of; James's unction was to heal the body where life is to be preserved. Oil as sign of divine grace was appropriate in healing. Inspiration. In Ac 15:28 he joins with the other apostles, elders, and brethren, in writing," it seemed good to the Holy Spirit and to us," etc. Peter, the apostle of the circumcision, tacitly confirms the inspiration of the first president of the Jerusalem church, with whose Jewish sympathies he had much in common, by incorporating with his own inspired writings ten passages from James (compare Jas 1:1 with 1Pe 1:1; Jas 1:2 with 1Pe 1:6; 4:12-13; Jas 1:11 with 1Pe 1:24; Jas 1:18 with 1Pe 1:3; Jas 2:7 with 1Pe 4:14; Jas 3:13 with 1Pe 2:12; Jas 4:1 with 1Pe 2:11; Jas 4:6 with 1Pe 5:5-6; Jas 4:7 with 1Pe 5:6,9; Jas 4:10 with 1Pe 5:6; Jas 5:20 with 1Pe 4:8).
The style. Its pure Greek shows it was meant not only for the Jerusalem Jews but for the Hellenists, i.e. Greek-speaking Jews. The style is curt and sententious, gnome succeeding gnome. A Hebraic character prevails, as the poetic parallelisms show (Jas 3:1-12). The Jewish term "synagogue" (Jas 2:2. margin) is applied to the Christian "assembly." The images are covert arguments from analogy, combining logic with poetical vividness. Eloquence, terse and persuasive, characterizes this epistle. Its palp
See Verses Found in Dictionary
And he believed in Jehovah. And He counted it to him for righteousness.
Will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He has shown you, O man, what is good. And what does Jehovah require of you but to do justice 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 your reward in Heaven is great. For so they persecuted the prophets who were before you.
Therefore whoever shall relax one of these commandments, the least, and shall teach men so, he shall be called the least in the kingdom of Heaven. But whoever shall do and teach them, the same shall be called great in the kingdom of Heaven. For I say to you that unless your righteousness shall exceed that of the scribes and Pharisees, you shall in no case enter into the kingdom of Heaven.
But I say to you that whoever is angry with his brother without a cause shall be liable to the judgment. And whoever shall say to his brother, Raca, shall be liable to the sanhedrin; but whoever shall say, Fool! shall be liable to be thrown into the fire of hell.
Again, you have heard that it has been said to the ancients, "You shall not swear falsely, but you shall perform your oaths to the Lord." But I say to you, Do not swear at all! Not by Heaven, because it is God's throne; read more. not by the earth, for it is the footstool of His feet; not by Jerusalem, because it is the city of the great King; nor shall you swear by your head, because you cannot make one hair white or black. But let your word be, Yes, yes; No, no. For whatever is more than these comes from evil.
But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you,
Therefore be perfect, even as your Father in Heaven is perfect.
Therefore be perfect, even as your Father in Heaven is perfect.
For if you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
Do not lay up treasures on earth for yourselves, where moth and rust corrupt, and where thieves break through and steal.
No one can serve two masters. For either he will hate the one and love the other, or else he will hold to the one and despise the other. You cannot serve God and mammon.
Judge not, that you may not be judged. For with whatever judgment you judge, you shall be judged; and with whatever measure you measure out, it shall be measured to you again.
Ask and it shall be given to you; seek and you shall find; knock and it shall be opened to you. For each one who asks receives; and he who seeks finds; and to him who knocks, it shall be opened. read more. Or what man is there of you, if his son asks a loaf, will he give him a stone? Or if he asks a fish, will he give him a snake? If you then, being evil, know how to give good gifts to your children, how much more shall your Father in Heaven give good things to those who ask Him?
Not everyone who says to Me, Lord! Lord! shall enter the kingdom of Heaven, but he who does the will of My Father in Heaven. Many will say to Me in that day, Lord! Lord! Did we not prophesy in Your name, and through Your name throw out demons, and through Your name do many wonderful works? read more. And then I will say to them I never knew you! Depart from Me, those working lawlessness!
Woe to you, scribes and Pharisees, hypocrites! For you pay tithes of mint and dill and cummin, and you have left undone the weightier matters of the Law, judgment, mercy, and faith. You ought to have done these and not to leave the other undone.
And this is the witness of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who are you?
And after they were silent, James answered, saying, Men, brothers, listen to me. Even as Simon has declared how God at the first visited the nations to take out of them a people for His name. read more. And the words of the Prophets agree to this; as it is written, "After this I will return and will build again the tabernacle of David which has fallen down; and I will build again its ruins, and I will set it up, so those men who are left might seek after the Lord, and all the nations on whom My name has been called, says the Lord, who does all these things." All His works are known to God from eternity. Therefore my judgment is that we do not trouble those who have turned to God from among the nations, but that we write to them that they should abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses from ages past has those in every city proclaiming him, being read in the synagogues every sabbath day.
For it seemed good to the Holy Spirit and to us to lay on you no greater burden than these necessary things:
Behold, you are called a Jew, and rest in the Law, and boast in God; and know His will and approve the things excelling, being instructed out of the Law; read more. and persuading yourselves to be a guide of the blind, a light to those in darkness; an instructor of the foolish, a teacher of babes, who have the form of knowledge and of the truth in the Law. Therefore the one teaching another, do you not teach yourself? The one preaching not to steal, do you steal? The one saying not to commit adultery, do you commit adultery? The one detesting idols, do you rob temples? You who boast in Law, do you dishonor God through breaking the Law? For the name of God is blasphemed among the nations because of you, as it is written. For circumcision truly profits if you keep the Law, but if you are a transgressor of the Law, circumcision becomes uncircumcision.
And not only this, but we glory in afflictions also, knowing that afflictions work out patience,
Do not yield your members as instruments of unrighteousness to sin, but yield yourselves to God, as one alive from the dead, and your members as instruments of righteousness to 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 being in my members.
Who are you that judges another's servant? To his own master he stands or falls. But he will stand, for God is able to make him stand.
Every man praying or prophesying with his head covered dishonors his Head. But every woman who prays or prophesies with her head unveiled dishonors her head; for that is even the same as if she were shaved. read more. For if the woman is not veiled, let her also be shorn. But if it is a shame for a woman to be shorn or shaven, let her be veiled. For a man indeed ought not to have his head covered, because 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. Nor was the man created for the woman, but the woman for the man. For this reason the woman ought to have authority on her head because of the angels. But neither is the man without the woman, nor the woman without the man, in the Lord. For as the woman is of the man, even so the man is also through the woman; but all things of God. Judge among yourselves: is it right that a woman pray to God unveiled? Does not even nature itself teach you that if man has long hair, it is a shame to him? But if a woman should have long hair, it is a glory to her; for her hair is given to her in place of a veil.
And though I have prophecies, and understand all mysteries and all knowledge; and though I have all faith, so as to move mountains, and do not have charity, I am nothing.
If anyone thinks to be a prophet, or a spiritual one, let him recognize the things I write to you, that they are a commandment 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 makes alive. But if the ministry of death, having been engraved in letters in stone was with glory (so that the sons of Israel could not steadfastly behold the face of Moses because of the glory of his face), which was being done away; read more. shall not the ministry of the Spirit be with more glory? For if the ministry of condemnation is glorious, much more does the ministry of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, because of the glory that excels. For if that which has been done away was glorious, much more that which remains is glorious. Then since we have such hope, we use great plainness of speech. And we are not like Moses, who put a veil over his face so that the sons of Israel could not steadfastly look to the end of the thing being done away. (But their thoughts were blinded; for until the present the same veil remains on the reading of the old covenant, not taken away.) But this veil has been done away in Christ. But until this day, when Moses is read, the veil is on their heart. But whenever it turns to the Lord, the veil shall be taken away. And the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with our face having been unveiled, having beheld the glory of the Lord as in a mirror, are being changed into the same image from glory to glory, even as by the Lord Spirit.
For in Christ Jesus neither circumcision nor uncircumcision has any strength, but faith working through love.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion, greeting: My brothers, count it all joy when you fall into different kinds of temptations,
My brothers, count it all joy when you fall into different kinds of temptations,
My brothers, count it all joy when you fall into different kinds of temptations, knowing that the trying of your faith works patience. read more. But let patience have its perfect work, so that you may be perfect and entire, lacking nothing. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and with no reproach, and it shall be given to him.
For the sun rose with the hot wind and dried up the grass, and its flower fell out, and the beauty of its appearance perished; so also the rich one will fade away in his ways.
Let no one being tempted say, I am tempted from God. For God is not tempted by evils, and He tempts no one.
Of His own will He brought us forth with the Word of truth, for us to be a certain firstfruit of His creatures.
For the wrath of man does not work out the righteousness of God.
For the wrath of man does not work out the righteousness of God.
But become doers of the Word, and not hearers only, deceiving your own selves.
But become doers of the Word, and not hearers only, deceiving your own selves. For if anyone is a hearer of the Word and not a doer, he is like a man studying his natural face in a mirror. read more. For he studied himself and went his way, and immediately he forgot what he was like. But whoever looks into the perfect Law of liberty and continues in it, he is not a forgetful hearer, but a doer of the work. This one shall be blessed in his doing. If anyone thinks to be religious among you, yet does not bridle his tongue, but deceives his own heart, this one's religion is vain. Pure religion and undefiled before God and the Father is this, to visit orphans and widows in their afflictions, and to keep oneself unspotted from the world.
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing,
For if there comes a gold-fingered man in fancy clothing into your assembly, and if there also comes in a poor man in shabby clothing,
Listen, my beloved brothers, has not God chosen the poor of this world rich in faith and heirs of the kingdom which He has promised to those who love Him?
Do they not 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 whoever shall keep the whole Law and yet offend in one point, he is guilty of all.
For whoever shall keep the whole Law and yet offend in one point, he is guilty of all.
For he who has shown no mercy shall have judgment without mercy, and mercy exults over judgment.
Even so, if it does not have works, faith is dead, being by itself.
Even so, if it does not have works, faith is dead, being by itself.
Was not Abraham our father justified by works when he had offered Isaac his son upon the altar? Do you see how faith worked with his works, and from the works faith was made complete? read more. And the Scripture was fulfilled which says, "Abraham believed God, and it was imputed to 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 to 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 to 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 brothers, do not be many teachers, knowing that we shall receive the greater condemnation. For in many things we all offend. If anyone does not offend in word, the same is a full-grown man, able also to bridle the whole body.
For in many things we all offend. If anyone does not offend in word, the same is a full-grown man, able also to bridle the whole body. Behold, we put bits in the horses' mouths, so that they may obey us, and we turn about their whole body.
Behold, we put bits in the horses' mouths, so that they may obey us, and we turn about their whole body.
Behold, we put bits in the horses' mouths, so that they may obey us, and we turn about their whole body. Behold also the ships being so great, and driven by fierce winds, yet they are turned about with a very small rudder, where the impulse of him steering desires.
Behold also the ships being so great, and driven by fierce winds, yet they are turned about with a very small rudder, where the impulse of him steering desires.
Behold also the ships being so great, and driven by fierce winds, yet they are turned about with a very small rudder, where the impulse of him steering desires. Even so the tongue is a little member and boasts great things. Behold how little a fire kindles how large a forest!
Even so the tongue is a little member and boasts great things. Behold how little a fire kindles how large a forest!
Even so the tongue is a little member and boasts great things. Behold how little a fire kindles how large a forest! And the tongue is a fire, a world of iniquity. So the tongue is set among our members, spotting all the body and inflaming the course of nature, and being inflamed by hell.
And the tongue is a fire, a world of iniquity. So the tongue is set among our members, spotting all the body and inflaming the course of nature, and being inflamed by hell.
And the tongue is a fire, a world of iniquity. So the tongue is set among our members, spotting all the body and inflaming the course of nature, and being inflamed by hell. For every kind of animals, and of birds, and of reptiles, and of sea-animals, is tamed, and has been tamed by mankind.
For every kind of animals, and of birds, and of reptiles, and of sea-animals, is tamed, and has been tamed by mankind.
For every kind of animals, and of birds, and of reptiles, and of sea-animals, is tamed, and has been tamed by mankind. But no one can tame the tongue, it is an unruly evil, full of deadly poison.
But no one can tame the tongue, it is an unruly evil, full of deadly poison.
But no one can tame the tongue, it is an unruly evil, full of deadly poison. By this we bless God, even the Father. And by this we curse men, who have come into being according to the image of God.
By this we bless God, even the Father. And by this we curse men, who have come into being according to the image of God.
By this we bless God, even the Father. And by this we curse men, who have come into being according to the image of God. Out of the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so.
Out of the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so.
Out of the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so. Does a fountain send forth at the same hole the sweet and the bitter?
Does a fountain send forth at the same hole the sweet and the bitter? Can the fig tree, my brothers, bear olive berries; or a vine, figs? So no fountain can yield both salt water and fresh.
Can the fig tree, my brothers, bear olive berries; or a vine, figs? So no fountain can yield both salt water and fresh.
Can the fig tree, my brothers, bear olive berries; or a vine, figs? So no fountain can yield both salt water and fresh. Who is wise and knowing among you? Let him show his works by his good conduct with meekness of wisdom.
Who is wise and knowing among you? Let him show his works by his good conduct with meekness of wisdom. But if you have bitter jealousy and strife in your hearts, do not glory and lie against the truth.
But if you have bitter jealousy and strife in your hearts, do not glory and lie against the truth. This is not the wisdom coming down from above, but is earthly, sensual, devilish. read more. For where envying and strife are, there is confusion and every foul deed. But the wisdom that is from above is first truly pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.
But the wisdom that is from above is first truly pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace by those who make peace.
And the fruit of righteousness is sown in peace by those who make peace.
From where do wars and fightings among you come? Is it not from this, from your lusts which war in your members?
From where do wars and fightings among you come? Is it not from this, from your lusts which war in your members?
Adulterers and adulteresses! Do you not know that the friendship of the world is enmity with God? Therefore whoever desires to be a friend of the world is the enemy of God.
But He gives more grace. Therefore He says, God resists the proud, but He gives grace to the humble. Therefore submit yourselves to God. Resist the devil, and he will flee from you.
Therefore submit yourselves 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. Be humbled before the Lord, and He will lift you up. read more. Do not speak against one another, brothers. He who speaks against his brother, and who judges his brother, speaks against the Law and judges the Law. But if you judge the Law, you are not a doer of the Law, but a judge.
Do not speak against one another, brothers. He who speaks against his brother, and who judges his brother, speaks against 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 who judges another?
But now you boast in your presumptions. All such boasting is evil. Therefore to him who knows to do good, and does not do it, to him it is sin.
Come now, rich ones, weep and howl for your hardships coming on. Your riches have rotted, and your clothes have become moth-eaten.
Your riches have rotted, and your clothes have become moth-eaten. Your gold and silver have corroded, and their poison will be a witness against you, and will eat your flesh as fire. You heaped treasure in the last days. read more. Behold, the hire of the laborers reaping your fields cry out, being kept back by you. And the cries of those who have reaped have entered into the ears of the Lord of hosts.
Behold, the hire of the laborers reaping your fields cry out, being kept back by you. And the cries of those who have reaped have entered into the ears of the Lord of hosts. You have lived luxuriously on the earth, and lived wantonly. You have nourished your hearts, as in a day of slaughter. read more. You have condemned and murdered the just; 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 earth and has long patience for it, until he receives the early and the latter rain.
Therefore be patient, brothers, until 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 the latter rain. You also be patient, establish your hearts, for the coming of your Lord draws near.
You also be patient, establish your hearts, for the coming of your Lord draws near. Do not grudge against one another, brothers, lest you be condemned. Behold, the Judge stands before the door. read more. My brothers, take the prophets who have spoken in the name of the Lord, for an example of suffering ill, and of patience.
My brothers, take the prophets who have spoken in the name of the Lord, for an example of suffering ill, and of patience. Behold, we count blessed those who endure. You have heard of the patience of Job, and you have seen the end of the Lord, that the Lord is full of pity and of tender mercy. read more. But before all things, my brothers, do not swear; neither by the heaven nor by the earth, nor any other oath. But let your yes be yes, and your no, no, lest you fall into condemnation.
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 will cure the sick, and the Lord shall raise him up. And if he has committed sins, it will be forgiven him.
know that he who turns back 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 elect sojourners of the Dispersion of Pontus, of Galatia, of Cappadocia, of Asia, and of Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us again to a living hope through the resurrection of Jesus Christ from the dead,
in which you greatly rejoice, yet a little while, if need be, grieving in manifold temptations;
For all flesh is as grass, and all the glory of men as the flower of the grass. The grass withers, and its flower falls out,
Dearly beloved, I exhort you as temporary residents and pilgrims to abstain from fleshly lusts which war against the soul, having your conduct honest among the nations, in that which they speak against you as evildoers, they may glorify God in a day of His visitation, seeing your good works.
And above all things have fervent love to yourselves, for love will cover a multitude of sins.
Beloved, do not be astonished at the fiery trial which is to try you, as though a strange thing happened to you, but rejoice according as you are partakers of Christ's suffering, so that when His glory shall be revealed, you may be glad also with exceeding joy. read more. If you are reviled for the name of Christ, you are blessed, because the Spirit of God and of glory rests on you. Truly according to them, He is blasphemed, but according to you He is glorified.
Likewise, younger ones, be subject to older ones, and all being subject to one another. Put on humility. For God resists proud ones, but He gives grace to the humble. Therefore be humbled under the mighty hand of God, so that He may exalt you in due time,
Therefore be humbled under the mighty hand of God, so that He may exalt you in due time,
Therefore be humbled under the mighty hand of God, so that He may exalt you in due time,
whom firmly resist in the faith, knowing that the same afflictions in the world are being completed in your brotherhood.
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.