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 Abram believed God, and it was credited to him as righteousness.
Will the LORD be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The fruit of my body for the sin of my soul? He has shown you, O man, what is good. What does the LORD require of you, but to act justly, to love mercy, and to walk humbly with your God?
Blessed are the merciful, for they shall obtain mercy.
Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
But I tell you, that everyone who is angry with his brother shall be in danger of the judgment; and whoever shall say to his brother, 'You good-for-nothing.' shall be in danger of the council; and whoever shall say, 'You fool.' shall be in danger of the fire of hell.
"Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' but I tell you, do not swear at all: neither by heaven, for it is the throne of God; read more. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. Neither shall you swear by your head, for you cannot make one hair white or black. But let your 'Yes' be 'Yes' and your 'No' be 'No.' Whatever is more than these is of the evil one.
But I tell you, love your enemies, and pray for those who persecute you,
Therefore you shall be perfect, as your heavenly Father is perfect.
Therefore you shall be perfect, as your heavenly Father is perfect.
"For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men, neither will your Father forgive your trespasses.
"Do not lay up treasures for yourselves on the earth, where moth and rust consume, 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 be devoted to one and despise the other. You cannot serve both God and Mammon.
"Do not judge, so that you won't be judged. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
"Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. read more. Or who is there among you, who, if his son will ask him for bread, will give him a stone? Or if he will ask for a fish, who will give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him.
Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. Many will tell me in that day, 'Lord, Lord, did not we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' read more. And then I will tell them, 'I never knew you. Depart from me, you who work iniquity.'
"Woe to you, scribes and Pharisees, hypocrites. For you tithe mint, dill, and cumin, and have left undone the weightier matters of the Law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.
And this is John's testimony, when the Jewish leaders sent priests and Levites from Jerusalem to ask him, "Who are you?"
After they were silent, James answered, "Brothers, listen to me. Simeon has reported how God first visited the nations, to take out of them a people for his name. read more. This agrees with the words of the prophets. As it is written, 'After these things I will return, and I will rebuild the tent of David, which has fallen. I will rebuild its ruins. I will set it up, that the rest of mankind may seek after the Lord, and all the Gentiles who are called by my name,' says the Lord, who makes these things known from of old. "Therefore my judgment is that we do not trouble those from among the Gentiles who turn to God, but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. For Moses from generations of old has in every city those who proclaim him, being read in the synagogues every Sabbath."
For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
But if you call yourself a Jew, and rely on the law, and boast in God, and know his will, and approve the things that are excellent, being instructed out of the law, read more. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, a corrector of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth. You therefore who teach another, do you not teach yourself? You who preach against stealing, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you, by disobeying the law, dishonor God? For "the name of God is blasphemed among the Gentiles because of you," just as it is written. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.
Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance;
Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for the Lord has power to make him stand.
Every man praying or prophesying, having his head covered, dishonors his head. But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved. read more. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. 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 man is not from woman, but woman from man; for neither was man created for the woman, but woman for the man. For this cause the woman ought to have authority on her head, because of the messengers. Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. For as woman came from man, so a man also comes through a woman; but all things are from God. Judge for yourselves. Is it appropriate that a woman pray to God unveiled? Doesn't even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering.
If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing.
If any man thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord.
who also made us sufficient as servants of a New Covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life. But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away: read more. won't service of the Spirit be with much more glory? For if the service of condemnation has glory, the service of righteousness exceeds much more in glory. For truly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. For if that which passes away was with glory, much more that which remains is in glory. Having therefore such a hope, we use great boldness of speech, and not as Moses, who put a veil on his face, that the children of Israel would not look steadfastly on the end of that which was passing away. But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. But to this day, when Moses is read, a veil lies on their heart. But whenever one turns to the Lord, the veil is taken away. Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.
For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Diaspora: Greetings. Count it all joy, my brothers, when you encounter various trials,
Count it all joy, my brothers, when you encounter various trials,
Count it all joy, my brothers, when you encounter various trials, knowing that the testing of your faith produces endurance. read more. Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him.
For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits.
Let no man say when he is tempted, "I am tempted by God," for God cannot be tempted by evil, and he himself tempts no one.
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.
for the anger of man does not accomplish the righteousness of God.
for the anger of man does not accomplish the righteousness of God.
But be doers of the word, and not only hearers, deluding your own selves.
But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror; read more. for he sees himself, and goes away, and immediately forgets what kind of man he was. But he who looks into the perfect Law of freedom, and continues, not being a hearer who forgets, but a doer of the work, this man will be blessed in what he does. If anyone thinks himself to be religious while he does not bridle his tongue, but deceives his heart, this man's religion is worthless. Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in;
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in;
Listen, my beloved brothers. Did not God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?
Do not they blaspheme the honorable name by which you are called? However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well.
For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
Even so faith, if it has no works, is dead in itself.
Even so faith, if it has no works, is dead in itself.
Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? You see that faith worked with his works, and by works faith was perfected; read more. and the Scripture was fulfilled which says, "And Abraham believed God, and it was credited to him as righteousness;" and he was called the friend of God.
and the Scripture was fulfilled which says, "And Abraham believed God, and it was credited to him as righteousness;" and he was called the friend of God.
and the Scripture was fulfilled which says, "And Abraham believed God, and it was credited to him as righteousness;" and he was called the friend of God.
For as the body apart from the spirit is dead, even so faith apart from works is dead.
Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. For in many things we all stumble. If anyone does not stumble in word, the same is a perfect man, able to bridle the whole body also.
For in many things we all stumble. If anyone does not stumble in word, the same is a perfect man, able to bridle the whole body also. Now if we put bits into the horses' mouths so that they may obey us, we guide their whole body.
Now if we put bits into the horses' mouths so that they may obey us, we guide their whole body.
Now if we put bits into the horses' mouths so that they may obey us, we guide their whole body. Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires.
Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires.
Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires. So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest.
So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest.
So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by hell.
And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by hell.
And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by hell. For all kinds of animals, and birds, of reptiles and sea creatures, are being tamed and have been tamed by mankind.
For all kinds of animals, and birds, of reptiles and sea creatures, are being tamed and have been tamed by mankind.
For all kinds of animals, and birds, of reptiles and sea creatures, are being tamed and have been tamed by mankind. But nobody can tame the tongue. It is a restless evil, full of deadly poison.
But nobody can tame the tongue. It is a restless evil, full of deadly poison.
But nobody can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse men, who are made in the image of God.
With it we bless our Lord and Father, and with it we curse men, who are made in the image of God.
With it we bless our Lord and Father, and with it we curse men, who are made in the image of God. Out of the same mouth comes forth blessing and cursing. My brothers, these things ought not to be so.
Out of the same mouth comes forth blessing and cursing. My brothers, these things ought not to be so.
Out of the same mouth comes forth blessing and cursing. My brothers, these things ought not to be so. Does a spring send out from the same opening fresh and bitter water?
Does a spring send out from the same opening fresh and bitter water? Can a fig tree, my brothers, yield olives, or a vine figs? Nor is salt water able to produce sweet.
Can a fig tree, my brothers, yield olives, or a vine figs? Nor is salt water able to produce sweet.
Can a fig tree, my brothers, yield olives, or a vine figs? Nor is salt water able to produce sweet. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom.
Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, do not boast and do not lie against the truth.
But if you have bitter jealousy and selfish ambition in your heart, do not boast and do not lie against the truth. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. read more. For where jealousy and selfish ambition are, there is confusion and every evil deed. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, without hypocrisy.
But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.
Now the fruit of righteousness is sown in peace by those who make peace.
Where do conflicts and quarrels among you come from? Do they not come from your passions that war in your members?
Where do conflicts and quarrels among you come from? Do they not come from your passions that war in your members?
You adulteresses, do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.
But He gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble." Be subject therefore to God. But resist the devil, and he will flee from you.
Be subject therefore to God. But resist the devil, and he will flee from you.
Lament, mourn, and weep. Let your laughter be turned to mourning, and your joy to gloom. Humble yourselves in the sight of the Lord, and he will exalt you. read more. Do not speak against one another, brothers. He who speaks against a brother or 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 a brother or 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. Only one is the lawgiver and judge, who is able to save and to destroy. But who are you to judge your neighbor?
But now you glory in your boasting. All such boasting is evil. To him therefore who knows to do good, and does not do it, to him it is sin.
Come now, you rich, weep and howl for your miseries that are coming on you. Your riches are corrupted and your garments are moth-eaten.
Your riches are corrupted and your garments are moth-eaten. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. read more. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of hosts.
Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of hosts. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts in a day of slaughter. read more. You have condemned, you have murdered the righteous one. He does not resist you. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain.
Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. You also be patient. Establish your hearts, for the coming of the Lord is near.
You also be patient. Establish your hearts, for the coming of the Lord is near. Do not grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. read more. Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord.
Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy. read more. But above all things, my brothers, do not swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you do not fall under judgment.
Is any among you sick? 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 save the one who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.
Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Diaspora in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,
Wherein you greatly rejoice, though now for a little while, if necessary, you have been been grieved by various trials,
For, "All flesh is like grass, and all it's glory like the flower in the grass. The grass withers, and its flower falls;
Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul; having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they see, glorify God in the day of visitation.
Above all things be earnest in your love among yourselves, for love covers a multitude of sins.
Beloved, do not be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory you also may rejoice with exceeding joy. read more. If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you.
Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, towards one another; for "God resists the proud, but gives grace to the humble." Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;
Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings.
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.