Reference: James, The General Epistle of
Fausets
Called by Eusebius (H. E. 2:23; A.D. 330) the first of the catholic (universal) epistles, i.e. addressed to the church in general; not, as Paul's letters, to particular churches or individuals. In the oldest manuscripts except the Sinaiticus manuscript they stand before Paul's epistles. Two were "universally acknowledged" (homologoumena, Eusebius): 1 Peter and 1 John. All are found in every existing manuscript of the whole New Testament. The epistle of James, being addressed to the scattered Israelites, naturally was for a time less known. Origen, who lived between A.D. 185 and 254, first expressly mentions it (Commentary on John, Joh 1:19). Clement of Rome quotes from it a century earlier (1 Ep. to Cor. 10: Jas 2:21-23). The Shepherd of Hermas soon after quotes Jas 4:7. Irenaeus (Haer. 4:16, section 2). refers to Jas 2:23.
The old Syriac version has it and the Epistle to Hebrew alone of the books which were "disputed" (antilegomena, Euseb. 3:2) yet "acknowledged by the majority" (Euseb.). No Latin father of the first three centuries quotes it. It is specified as canonical both in the East and West in the councils of Hippo and Carthage, A.D. 397. Known only partially at first, it subsequently obtained a wider circulation; and the proofs becoming established of its having been recognized in apostolic churches, which had men endowed with the discernment of spirits to discriminate inspired utterances from uninspired (1Co 14:37), it was universally accepted. The Old Testament Apocrypha is a different case; the Jewish church had no doubt about it, they knew it to be not inspired. Luther's objection ("an epistle of straw, destitute of evangelical character") was due to his thinking that James 2 was opposed to Paul's doctrine of justification by faith not works.
The two viewing justification from distinct standpoints harmonize and mutually complement each other's definitions. By "works" James means love, which is the spirit of true "works" such as God accepts; for he compares "works" to "the spirit," "faith" to "the body." In Jas 2:26, "as the body without the spirit is dead, so faith without works is dead also," if mere outward deeds were meant, "works" would answer to "the body," "faith" to "the spirit." His reversing this proves he means by "faith" the form of faith without the working reality. Such "faith" apart from (Greek chooris) the spirit of faith, which is LOVE (and love evidences itself in works) is dead; precisely the doctrine of Paul also: 1Co 13:2; Ga 5:6, "faith which worketh by love" (its spirit). So also Jas 2:17; "faith, if it hath not works, is dead, being alone"; presumed faith, if it have not works, is dead, being by itself (Greek for "alone"), i.e. severed from its spirit, love; just as the body would be "dead" if severed from the spirit.
Paul speaks of faith in its justifying the sinner before God; James in its justifying the believer evidentially before men. Ver. 18, show me (evidence to me) thy faith without thy works, but thou canst not, whereas "I will show thee my faith by my works." Abraham was justified by faith before God the moment he believed God's promise (Ge 15:6). He showed his faith, and so was justified evidentially before men, by his offering Isaac 40 years afterward. The tree shows its life by fruits, but is alive before either leaves or fruits appear. (See FAITH) In Jas 2:23 James recognizes, like Paul, that Abraham's "faith was imputed unto him for righteousness." James meets the Jews' false notion that their possession of the law, though they disobeyed it, and their descent from Abraham and notional belief apart from obedience, would justify (an error which Paul also combats, Ro 2:17-25; compare Jas 1:22).
James in Jas 1:3; 4:1,12, accords with Ro 5:3; 6:13; 7:23; 14:4. Coincidence with the Sermon on the Mount. James's specialty was so to preach the gospel as not to disparage the law which the Jews so reverenced. As Paul's epistles unfold the doctrines flowing from the death and resurrection of Christ, so James's epistle unfolds His teaching during His life, and is a commentary on the Sermon on the Mount. Both represent the law as fulfilled in love; the language corresponds: Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5; 5:15 with Mt 7:7-11; Jas 2:13 with Mt 5:7; 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19.
He teaches the same gospel righteousness which the sermon on the mount inculcates as the highest realization of the law. His character as "the just," or legally righteous, disposed him to this coincidence (Jas 1:20; 2:10; 3:18 with Mt 5:20), and fitted him for both presiding over a church zealous of the law, and winning Jewish converts, combining as he did in himself Old Testament righteousness with evangelical faith, Jas 2:8 with Mt 5:44,48.
Practice, not profession, is the test of acceptance (Jas 2:17; 4:17 with Mt 7:21-23). Sins of tongue, lightly as the world regards them, seriously violate the law of love (Jas 1:26; 3:2-18 with Mt 5:22). So swearing: Jas 5:12 with Mt 5:33-37. Object: Persons addressed. The absence of the apostolic benediction favors the view that the epistle, besides directly teaching the believing, indirectly aims at the unbelieving Israelites also. To those he commends humility, patience, prayer; to these he addresses awful warnings (Jas 5:7-11; 4:9; 5:1-6). The object is:
(1) To warn against prevalent Jewish sins: formalism as contrasted with true religious "service" (threskeia, cult); the very ritual "services" of the gospel consist in mercy and holiness (compare Jas 1:27 with Mt 23:23; Mic 6:7-8); in undesigned coincidence with James's own decision against mere ritualism at the council, as recorded in the independent history (Ac 15:13-21); against fanaticism which, under the garb of religious zeal, was rending Jerusalem (Jas 1:20); fatalism (Jas 1:13); mean crouching to the rich (Jas 2:2); evil speaking (Jas 3:3-12; 4:11); partisanship (Jas 3:14); boasting (Jas 2:5; 4:16); oppression (Jas 5:4).
(2) To teach Christians patience in trial (Jas 1:2), in good works (Jas 1:22-25), under provocation (Jas 3:17), under oppression (Jas 5:7), under persecution (Jas 5:10). The motive for patience is the Lord's speedy coming to right all wrong (Jas 5:8, Meyrick in Smith's Dictionary). In Jas 5:14 James writes, "Is any sick among you? let him call for the elders of the church"; not some one, as Rome interprets it, to justify her extreme unction. The elders praying for him represent the whole church, "anointing him with oil in the name of the Lord." This sign accompanied miraculous healings wrought by Christ's apostles. To use the sign now, when the reality of miraculous healing is gone, is unmeaning superstition.
Other apostolic usages are discontinued as no longer expedient (1Co 11:4-15; 16:20), so unction of the sick: Rome anoints to heal the soul where life is despaired of; James's unction was to heal the body where life is to be preserved. Oil as sign of divine grace was appropriate in healing. Inspiration. In Ac 15:28 he joins with the other apostles, elders, and brethren, in writing," it seemed good to the Holy Spirit and to us," etc. Peter, the apostle of the circumcision, tacitly confirms the inspiration of the first president of the Jerusalem church, with whose Jewish sympathies he had much in common, by incorporating with his own inspired writings ten passages from James (compare Jas 1:1 with 1Pe 1:1; Jas 1:2 with 1Pe 1:6; 4:12-13; Jas 1:11 with 1Pe 1:24; Jas 1:18 with 1Pe 1:3; Jas 2:7 with 1Pe 4:14; Jas 3:13 with 1Pe 2:12; Jas 4:1 with 1Pe 2:11; Jas 4:6 with 1Pe 5:5-6; Jas 4:7 with 1Pe 5:6,9; Jas 4:10 with 1Pe 5:6; Jas 5:20 with 1Pe 4:8).
The style. Its pure Greek shows it was meant not only for the Jerusalem Jews but for the Hellenists, i.e. Greek-speaking Jews. The style is curt and sententious, gnome succeeding gnome. A Hebraic character prevails, as the poetic parallelisms show (Jas 3:1-12). The Jewish term "synagogue" (Jas 2:2. margin) is applied to the Christian "assembly." The images are covert arguments from analogy, combining logic with poetical vividness. Eloquence, terse and persuasive, characterizes this epistle. Its palp
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And Abram believed the LORD, and it was counted to him for righteousness.
Hath the LORD a pleasure in many thousand rams, or innumerable streams of oil? Or shall I give my firstborn for mine offenses, and the fruit of my body for the sin of my soul?" I will show thee, O man, what is good, and what the LORD requireth of thee: Namely, to do right, to have pleasure in loving-kindness, to be lowly, and to walk with thy God.
Blessed are the merciful: for they shall obtain mercy.
Rejoice, and be glad: for great is your reward in heaven: For so persecuted they the prophets which were before your days.
Whosoever breaketh one of these least commandments, and teacheth men so, he shall be called the least in the kingdom of heaven. But whosoever observeth, and teacheth the same, shall be called great in the kingdom of heaven. For I say unto you, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven.
But I say unto you, Whosoever is angry with his brother shall be in danger of judgment: whosoever sayeth unto his brother, 'Raca,' shall be in danger of a council: but whosoever sayeth, 'Thou fool,' shall be in danger of hell fire.
"Again, ye have heard how it was said to them of old time, 'Thou shalt not forswear thyself, but shalt perform thine oath to God': But I say unto you, Swear not at all; neither by heaven; for it is God's seat: read more. nor yet by the earth; for it is His footstool: neither by Jerusalem; for it is the city of that great King: neither shalt thou swear by thy head, because thou canst not make one white hair or black: But your communication shall be, 'Yea, Yea; Nay, nay': for whatsoever is more than that cometh of evil.
But I say unto you, Love your enemies. Bless them that curse you. Do good to them that hate you. Pray for them which do you wrong and persecute you;
Ye shall therefore be perfect even as your father which is in heaven is perfect.
Ye shall therefore be perfect even as your father which is in heaven is perfect.
For and if ye shall forgive other men their trespasses, your heavenly father shall also forgive you. But and if ye will not forgive men their trespasses, no more shall your father forgive your trespasses.
"See that ye gather not treasure together upon the earth, where rust and moths corrupt, and where thieves break through and steal:
No man can serve two masters: For either he shall hate the one, and love the other; or else he shall lean to the one, and despise the other. Ye cannot serve God and mammon.
Judge not, that ye be not judged. For as ye judge, so shall ye be judged: and with what measure ye mete, with the same shall it be measured to you again.
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For whosoever asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. read more. Is there any man among you which, if his son asked him bread, would offer him a stone? Or if he asked fish, would he proffer him a serpent? If ye then, which are evil, can give to your children good gifts, how much more shall your father which is in heaven give good things to them that ask of him?
"Not all they that say unto me, 'Lord, Lord,' shall enter in to the kingdom of heaven; but he that doeth my father's will which is in heaven. Many will say to me in that day, 'Lord, Lord, have we not in thy name prophesied? and in thy name have cast out devils? and in thy name have done many miracles?' read more. And then will I knowledge unto them, that I never knew them: 'Depart from me, ye workers of iniquity.'
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
And this is the record of John: When the Jews sent priests and Levites from Jerusalem, to ask him, "What art thou?"
And when they held their peace, James answered, saying, "Men and brethren hearken unto me; Simeon told how God at the beginning did visit the gentiles, and received of them people unto his name. read more. And to this agreeth the words of the prophets, as it is written, 'After this I will return, and will build again the tabernacle of David which is fallen down, and that which is fallen in decay of it will I build again and I will set it up, that the residue of men might seek after the Lord, and also the Gentiles upon whom my name is named saith the Lord, which doth all these things.' Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them which from among the gentiles are turned to God: but that we write unto them, that they abstain themselves from filthiness of images, from fornication, from strangled, and from blood. For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day."
For it seemed good to the holy ghost and to us, to put no grievous thing to you more than these necessary things,
Behold, thou art called a Jew, and trustest in the law and rejoicest in God, and knowest his will, and hast experience of good and bad, in that thou art informed by the law: read more. And believest that thou thyself art a guide unto the blind, a light to them which are in darkness, an informer of them which lack discretion, a teacher of the unlearned, which hast the example of that which ought to be known, and of the truth in the law. But thou which teachest another, teachest not thyself. Thou preachest, a man should not steal: and yet thou stealest. Thou sayest, a man should not commit adultery: and thou breakest wedlock. Thou abhorrest images: and robbest God of his honour. Thou rejoicest in the law: and through breaking the law dishonourest God. For the name of God is evil spoken-of among the gentiles, through you, as it is written. Circumcision verily availeth if thou keep the law: But if thou break the law thy circumcision is made uncircumcision.
Neither do we so, only: but also we rejoice in tribulation: For we know that tribulation bringeth patience,
Neither give ye your members as instruments of unrighteousness unto sin: But give yourselves unto God, as they that are alive from death. And give your members as instruments of righteousness unto God.
But I see another law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members.
What art thou that judgest another man's servant? Whether he stand or fall, that pertaineth unto his master. Yea, he shall stand. For God is able to make him stand.
Every man praying or prophesying having anything on his head, shameth his head. Every woman that prayeth or prophesieth bare-headed, dishonesteth her head. For it is even all one and the very same thing, even as though she were shaven. read more. If the woman be not covered, let her also be shorn. If it be shame for a woman to be shaven or shorn, let her cover her head. A man ought not to cover his head, forasmuch as he is the image and glory of God. The woman is the glory of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the woman's sake: but the woman for the man's sake. For this cause ought the woman to have power on her head, for the angels' sakes. Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord. For as the woman is of the man, even so is the man by the woman: but all is of God. Judge in yourselves whether it be comely that a woman pray unto God bareheaded. Or else doth not nature teach you, that it is a shame for a man, if he have long hair: and a praise to a woman if she have long hair? For her hair is given her to cover her withal.
And though I could prophesy, and understood all secrets, and all knowledge: yea, if I had all faith so that I could move mountains out of their places, and yet had no love, I were nothing.
If any man think himself a prophet, either spiritual: let him understand what things I write unto you. For they are the commandments of the Lord.
All the brethren greet you. Greet ye one another with a holy kiss.
which hath made us able to minister the new testament, not of the letter, but of the spirit. For the letter killeth, but the spirit giveth life. If the ministration of death through the letters figured in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of countenance - which glory nevertheless is done away - read more. why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious: much more doth the ministration of righteousness exceed in glory. For no doubt that which was there glorified is not once glorified in respect of this exceeding glory. Then if that which is destroyed was glorious, much more shall that which remaineth be glorious. Seeing then that we have such trust, we use great boldness; and do not as Moses - which put a veil over his face, that the children of Israel should not see for what purpose that served, which is put away. But their minds were blinded. For until this day remaineth the same covering, untaken away, in the old testament when they read it - which in Christ is put away: But even unto this day, when Moses is read the veil hangeth before their hearts. Nevertheless when they turn to the Lord, the veil shall be taken away. The Lord no doubt is a spirit. And where the spirit of the Lord is, there is liberty. But we all behold the glory of the Lord with his face open, and we are changed unto the same similitude, from glory to glory, even of the spirit of the Lord.
For in Jesus Christ, neither is circumcision anything worth, neither yet uncircumcision: but faith, which by love is mighty in operation.
James, the servant of God, and of the Lord Jesus Christ, sendeth greeting to the twelve tribes which are scattered here and there. My brethren, count it exceeding joy when ye fall into divers temptations,
My brethren, count it exceeding joy when ye fall into divers temptations,
My brethren, count it exceeding joy when ye fall into divers temptations, forasmuch as ye know how that the trying of your faith bringeth patience: read more. and let patience have her perfect work, that ye may be perfect and sound, lacking nothing. If any of you lack wisdom, let him ask of God, which giveth to all men indifferently and casteth no man in the teeth; and it shall be given him.
The sun riseth with heat, and the grass withereth and his flower falleth away, and the beauty of the fashion of it perisheth: even so shall the rich man perish with his abundance.
Let no man say when he is tempted that he is tempted of God: for God tempteth not unto evil, neither tempteth he any man.
Of his own will begat he us with the word of life, that we should be the first fruits of his creatures.
For the wrath of man worketh not that which is righteous before God.
For the wrath of man worketh not that which is righteous before God.
And see that ye be doers of the word and not hearers only, deceiving your own selves with sophistry.
And see that ye be doers of the word and not hearers only, deceiving your own selves with sophistry. For if any hear the word, and do it not, he is like unto a man that beholdeth his bodily face in a glass. read more. For as soon as he hath looked on himself, he goeth his way, and forgetteth immediately what his fashion was: but whoso looketh in the perfect law of liberty, and continueth therein - if he be not a forgetful hearer, but a doer of the work - the same shall be happy in his deed. If any man among you seem devout, and refrain not his tongue: but deceive his own heart, this man's devotion is in vain. Pure devotion, and undefiled before God the father, is this: To visit the friendless, and widows in their adversity, and to keep himself unspotted of the world.
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment,
If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment,
Hearken, my dear beloved brethren, hath not God chosen the poor of this world, which are rich in faith, and heirs of the kingdom, which he promised to them that love him?
Do not they speak evil of that good name after which ye be named? If ye fulfil the royal law - according to the scripture which saith, "Thou shalt love thine neighbour as thyself" - ye do well.
Whosoever shall keep the whole law, and yet fail in one point, he is guilty in all.
Whosoever shall keep the whole law, and yet fail in one point, he is guilty in all.
For there shall be judgment, merciless, to him that showeth no mercy, and mercy rejoiceth against judgment.
Even so faith, if it have no deeds, is dead in itself.
Even so faith, if it have no deeds, is dead in itself.
Was not Abraham our father justified through works when he offered Isaac his son upon the altar? Thou seest how that faith wrought within his deeds, and through the deeds was the faith made perfect. read more. And the scripture was fulfilled which saith, "Abraham believed God, and it was reputed unto him for righteousness," and he was called the friend of God.
And the scripture was fulfilled which saith, "Abraham believed God, and it was reputed unto him for righteousness," and he was called the friend of God.
And the scripture was fulfilled which saith, "Abraham believed God, and it was reputed unto him for righteousness," and he was called the friend of God.
For as the body without the spirit is dead, even so faith without deeds is dead.
My brethren, be not every man a master; Remembering how that we shall receive the more damnation. For in many things we sin all. If a man sin not in word, the same is a perfect man and able to tame all the body.
For in many things we sin all. If a man sin not in word, the same is a perfect man and able to tame all the body. Behold, we put bits into the horses' mouths that they should obey us, and we turn about all the body.
Behold, we put bits into the horses' mouths that they should obey us, and we turn about all the body.
Behold, we put bits into the horses' mouths that they should obey us, and we turn about all the body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the violence of the governor will:
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the violence of the governor will:
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the violence of the governor will: even so the tongue is little member and boasteth great things. Behold how great a thing a little fire kindleth,
even so the tongue is little member and boasteth great things. Behold how great a thing a little fire kindleth,
even so the tongue is little member and boasteth great things. Behold how great a thing a little fire kindleth, and the tongue is fire, and a world of wickedness. So is the tongue set among our members, that it defileth the whole body, and setteth afire all that we have of nature, and is itself set afire, even of hell.
and the tongue is fire, and a world of wickedness. So is the tongue set among our members, that it defileth the whole body, and setteth afire all that we have of nature, and is itself set afire, even of hell.
and the tongue is fire, and a world of wickedness. So is the tongue set among our members, that it defileth the whole body, and setteth afire all that we have of nature, and is itself set afire, even of hell. All the natures of beasts, and of birds, and of serpents, and things of the sea, are meeked and tamed of the nature of man.
All the natures of beasts, and of birds, and of serpents, and things of the sea, are meeked and tamed of the nature of man.
All the natures of beasts, and of birds, and of serpents, and things of the sea, are meeked and tamed of the nature of man. But the tongue can no man tame. It is an unruly evil, full of deadly poison.
But the tongue can no man tame. It is an unruly evil, full of deadly poison.
But the tongue can no man tame. It is an unruly evil, full of deadly poison. Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God. Out of one mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
Out of one mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
Out of one mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at one place sweet water, and bitter also?
Doth a fountain send forth at one place sweet water, and bitter also?
Doth a fountain send forth at one place sweet water, and bitter also? Can the fig tree, my brethren, bear olive berries: or a vine bear figs? So can no fountain give both salt water and fresh also.
Can the fig tree, my brethren, bear olive berries: or a vine bear figs? So can no fountain give both salt water and fresh also.
Can the fig tree, my brethren, bear olive berries: or a vine bear figs? So can no fountain give both salt water and fresh also. If any man be wise and endued with learning among you, let him show the works of his good conversation in meekness that is coupled with wisdom.
If any man be wise and endued with learning among you, let him show the works of his good conversation in meekness that is coupled with wisdom. But if ye have bitter envying and strife in your hearts, rejoice not: neither be liars against the truth.
But if ye have bitter envying and strife in your hearts, rejoice not: neither be liars against the truth. This wisdom descendeth not from above: but is earthy, and natural, and devilish. read more. For where envying and strife is, there is unstableness, and all manner of evil works: but the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without judging, and without simulation.
but the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without judging, and without simulation. Yea, and the fruit of righteousness is sown in peace, of them that maintain peace.
Yea, and the fruit of righteousness is sown in peace, of them that maintain peace.
From whence cometh war, and fighting among you? Come they not here hence, even of your voluptuousness that raineth in your members?
From whence cometh war, and fighting among you? Come they not here hence, even of your voluptuousness that raineth in your members?
Ye adulterers, and women that break matrimony: know ye not how that the friendship of the world is enmity to Godward? Whosoever will be friend of the world, is made the enemy of God.
but giveth more grace? Submit yourselves to God, and resist the devil, and he will flee from you.
Submit yourselves to God, and resist the devil, and he will flee from you.
Suffer afflictions: sorrow ye and weep. Let your laughter be turned to mourning, and your joy to heaviness. Cast down yourselves before the Lord, and he shall lift you up. read more. Backbite not one another, brethren. He that backbiteth his brother, and he that judgeth his brother, backbiteth the law, and judgeth the law: but and if thou judge the law, thou art not an observer of the law: but a judge.
Backbite not one another, brethren. He that backbiteth his brother, and he that judgeth his brother, backbiteth the law, and judgeth the law: but and if thou judge the law, thou art not an observer of the law: but a judge. There is one law giver, which is able to save and to destroy. What art thou that judgest another man?
But now ye rejoice in your boastings. All such rejoicing is evil. Therefore to him that knoweth how to do good, and doth it not: to him, it is sin.
Go to now, ye rich men. Weep, and howl on your wretchedness that shall come upon you. Your riches is corrupt, your garments are motheaten.
Your riches is corrupt, your garments are motheaten. Your gold and your silver are cankered, and the rust of them shall be a witness unto you, and shall eat your flesh as it were fire. Ye have heaped treasure together in your last days. read more. Behold, the hire of the laborers which have reaped down your fields - which hire is of you kept back by fraud - crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Hosts.
Behold, the hire of the laborers which have reaped down your fields - which hire is of you kept back by fraud - crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Hosts. Ye have lived in pleasure on the earth and in wantonness. Ye have nourished your hearts, as in a day of slaughter. read more. Ye have condemned and have killed the just, and he hath not resisted you. Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience there upon, until he receive the early and the latter rain.
Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience there upon, until he receive the early and the latter rain. Be ye also patient therefore, and settle your hearts, for the coming of the Lord draweth nigh.
Be ye also patient therefore, and settle your hearts, for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be damned. Behold, the judge standeth before the door. read more. Take, my brethren, the prophets: for an example of suffering adversity, and of long patience, which spake in the name of the Lord.
Take, my brethren, the prophets: for an example of suffering adversity, and of long patience, which spake in the name of the Lord. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have known what end the Lord made. For the Lord is very pitiful, and merciful. read more. But above all things, my brethren, swear not: neither by heaven, neither by earth, neither by any other oath. Let your yea be "yea," and your nay, "nay," lest ye fall into hypocrisy.
If any be diseased among you, let him call for the elders of the congregation, and let them pray over him, and anoint him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him.
let the same know, that he which converted the sinner from going astray out of his way, shall save a soul from death, and shall hide the multitude of sins. {Here ends the General Epistle of James}
Peter, an apostle of Jesus Christ, to them that dwell here and there as strangers throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia;
Blessed be God, the father of our Lord Jesus Christ, which through his abundant mercy begat us again unto a lively hope, by the resurrection of Jesus Christ from death,
in the which time ye shall rejoice, though now for a season - if need require - ye are in heaviness, through manifold temptations,
For all flesh is as grass, and all the glory of man is as the flower of grass; the grass is withered, and the flower falleth away,
Dearly beloved, I beseech you as strangers, and pilgrims, abstain from fleshly lusts which fight against the soul, and see that ye have honest conversation among the gentiles, that they which backbite you as evil doers, may see your good works and praise God in the day of visitation.
But above all things, have fervent love among you. For love covereth the multitude of sins.
Dearly beloved, be not troubled in this heat, which now is come among you to try you, as though some strange thing had happened unto you: but rejoice, inasmuch as ye are partakers of Christ's passions, that when his glory appeareth, ye may be merry and glad. read more. If ye be railed upon for the name of Christ; happy are ye. For the spirit of glory and the spirit of God resteth upon you. On their part he is evil spoken of: but on your part he is glorified.
Likewise, ye younger submit yourselves unto the elder. Submit yourselves every man, one to another. Knit yourselves together in lowliness of mind. For God resisteth the proud and giveth grace to the humble. Submit yourselves therefore under the mighty hand of God, that he may exalt you, when the time is come.
Submit yourselves therefore under the mighty hand of God, that he may exalt you, when the time is come.
Submit yourselves therefore under the mighty hand of God, that he may exalt you, when the time is come.
whom resist, steadfast in the faith, remembering that ye do but fulfill the same afflictions which are appointed to your brethren that are in the world.
Smith
James, The General Epistle of.
The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.