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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Blessed are the merciful; for they will obtain mercy.
Rejoice, and be exceeding glad; for great is your reward in heaven; for so did they persecute the prophets that were before you.
Whoever therefore shall break one of these least commandments, and shall teach men so, will be called the least in the kingdom of heaven; but whoever shall do and teach them, he will be called great in the kingdom of heaven. For I say to you, Unless your righteousness shall exceed that of the scribes and Pharisees, ye will not enter the kingdom of heaven.
But I say to you, that whoever is angry with his brother shall be in danger of the Judges; and whoever shall say to his brother, Simpleton! shall be in danger of the Council; and whoever shall say, Fool! shall be in danger of hellfire.
Again ye have heard that it was said to them of old time, "Thou shalt not swear falsely, but shalt perform to the Lord thine oaths." But I say to you, Swear not at all; neither by heaven, for it is the throne of God; read more. nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the Great King; nor shalt thou swear by thy head, for thou canst not make one hair white or black. But let your language be, Yea, yea; Nay; nay; for whatever is more than these cometh of evil.
But I say to you, Love your enemies, and pray for those who persecute you;
Be ye therefore perfect, as your heavenly Father is perfect.
Be ye therefore perfect, as your heavenly Father is perfect.
For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye do not forgive men, neither will your Father forgive your trespasses.
Lay not up for yourselves treasures on earth, where the moth and rust consume, and where thieves break through and steal;
No one can serve two masters; for either he will hate one, and love the other; or else he will cleave to one, and despise the other. Ye cannot serve God and mammon.
Judge not, that ye be not judged. For with what judgment ye judge, ye will be judged; and with what measure ye mete, it will be measured to you.
Ask, and it will be given you; seek, and ye will find; knock, and the door will be opened to you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, the door will be opened. read more. Or what man is there of you, who, if his son ask for bread, will give him a stone? or, if he ask for a fish, will give him a serpent? If ye then, though evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to them that ask him!
Not every one that saith to me, Lord, Lord, will enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy in thy name, and in thy name cast out demons, and in thy name work many miracles? read more. And then will I declare to them, I never knew you: depart from me, ye that work iniquity.
Woe to you, scribes and Pharisees, hypocrites! for ye pay tithes of the mint, and the dill, and the cummin, and have omitted the weightier matters of the Law, justice, and mercy, and faith; these ought ye to have done, and not to leave those undone.
And this is the witness of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou?
And after they had done speaking, James answered, saying, Brethren, hearken to me. Simeon hath related how God first visited the gentiles, to take out of them a people for his name. read more. And with this agree the words of the Prophets, as it is written: "After this I will return, and will rebuild the tabernacle of David which hath fallen; and I will rebuild its ruins, and will set it up; that the rest of men may seek after the Lord, and all the gentiles, who have been called by my name, saith the Lord, who doeth these things, which were known from the beginning." Wherefore my judgment is, that we should not trouble those who from among the gentiles are turning to God; but that we should write to them by letter to abstain from pollutions of idols, and from fornication, and from that which hath been strangled, and from blood. For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath.
For it seemed good to the Holy Spirit and to us, to lay upon you no further burden except these necessary things:
But if thou art called a Jew, and restest on the Law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the Law; read more. and art confident that thou thyself art a guide of the blind, a light to those who are in darkness, an instructor of those who lack wisdom, a teacher of babes, having the form of knowledge and of the truth in the Law, dost thou then who teachest another, not teach thyself? Thou who proclaimest that others should not steal, dost thou steal? Dost thou who forbiddest to commit adultery, thyself commit adultery? Thou that abhorrest idols, dost thou rob temples? Dost thou who boastest of the Law, dishonor God by breaking the Law? For, as it is written, "the name of God is on your account blasphemed among the gentiles." For circumcision is indeed a benefit to thee, if thou keep the Law; but if thou art a breaker of the Law, thy circumcision hath become uncircumcision.
And not only so, but we rejoice in afflictions also, knowing that affliction produceth endurance,
nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness.
but I perceive another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Who art thou that judgest the servant of another? To his own lord he standeth or falleth; and he shall be made to stand; for the Lord is able to make him stand.
Every man that prayeth or prophesieth having his head covered, dishonoreth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head; for it is one and the same thing as if her head were shaved. read more. For if a woman is not veiled, let her also be shorn; but if it be a shame for a woman to be shorn or shaven, let her be veiled. For a man indeed ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man; for the man is not from the woman, but the woman from the man; and the man was not created for the woman, but the woman for the man. For this cause the woman ought to have a sign of authority on her head, because of the angels. But neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is from the man, so also is the man by the woman; but all things from God. Judge in your own selves; is it comely that a woman pray to God uncovered? Doth not even nature itself teach you, that if a man have long hair, it is a shame to him, but that if a woman have long hair, it is a glory to her? for her hair is given for a covering.
And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so as to remove mountains, and have not love, I am nothing.
If any one thinketh himself to be a prophet, or spiritual, let him know surely that the directions I am writing to you are the Lords;
who also gave us ability to be ministers of a new covenant, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life. But if the ministration of death, engraven in letters on stones, was so glorious, that the children of Israel could not look steadfastly on the face of Moses by reason of the glory of his countenance, which glory was to be done away, read more. shall not the ministration of the Spirit be much more glorious? For if the ministration of condemnation had glory, much greater is the glory of the ministration of righteousness. For even that which was made glorious hath ceased to be glorious in this respect, by reason of the glory by which it is exceeded. For if that which was to be done away was glorious, much more glorious is that which endureth. Having therefore such hope, we use great plainness of speech; and do not as Moses did, who put a veil over his face, that the children of Israel might not steadfastly look on the end of that which was to be done away. But their understandings were blinded; for until this day, when the old covenant is read, the same veil remaineth, since it is not unveiled to them that it is done away in Christ; but even till this day, when Moses is read, there lieth a veil upon their heart; but whenever it turneth 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 in a mirror the glory of the Lord, are changed into the same image from glory to glory, as by the Lord, the Spirit.
For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working by love.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. Count it all joy, my brethren, when ye fall into various temptations;
Count it all joy, my brethren, when ye fall into various temptations;
Count it all joy, my brethren, when ye fall into various temptations; knowing that the trying of your faith worketh endurance. read more. But let endurance have a perfect work, that ye may be perfect and entire, wanting in nothing. But if any one of you is wanting in wisdom, let him ask of God, who giveth to all liberally, and upbraideth not; and it will be given him.
For the sun rose with its burning heat, and withered the grass, and its flower fell off, and the beauty of its appearance perished; so also will the rich man fade away in his ways.
Let no one when he is tempted, say, I am tempted by God; for God cannot be tempted with evil, and he tempteth no one.
Of his own will he begot us with the word of truth, that we should be a kind of firstfruits of his creatures.
For the wrath of man worketh not the righteousness of God.
For the wrath of man worketh not the righteousness of God.
But be doers of the word, and not hearers only, deceiving yourselves.
But be doers of the word, and not hearers only, deceiving yourselves. For if any one is a hearer of the word, and not a doer, he is like a man beholding his natural face in a glass; read more. for he beholds himself, and goes away, and immediately forgets what manner of man he was. But he who looks into the perfect law of liberty, and remains there, being not a forgetful hearer, but a doer of the work, this man will be blessed in his deed. If any one thinks that he is religious, and bridles not his tongue, but deceives his own heart, this mans religion is vain. Pure religion and undefiled before God, the Father, is this, to visit the fatherless and widows in their affliction, and to keep ones self unspotted from the world.
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment,
For if there come into your assembly a man with a gold ring, in splendid apparel, and there come in also a poor man in vile raiment,
Hearken, my beloved brethren. Did not God choose the poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him?
Do not they blaspheme the worthy name by which ye are called? If indeed ye fulfill the royal law, according to the scripture, "Thou shalt love thy neighbor as thyself," ye do well.
For whoever hath kept the whole law, and yet hath offended in one point, hath become guilty of all.
For whoever hath kept the whole law, and yet hath offended in one point, hath become guilty of all.
For the judgment shall be without mercy to him that showed no mercy. Mercy glorieth against judgment.
So also faith, if it hath not works, is dead in itself.
So also faith, if it hath not works, is dead in itself.
Was not Abraham our father accepted as righteous through works, when he offered Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect. read more. And the scripture was fulfilled, which saith, "Abraham believed God, and it was reckoned to him for righteousness;" and he was called the friend of God.
And the scripture was fulfilled, which saith, "Abraham believed God, and it was reckoned to him for righteousness;" and he was called the friend of God.
And the scripture was fulfilled, which saith, "Abraham believed God, and it was reckoned to him for righteousness;" and he was called the friend of God.
For as the body without the spirit is dead, so also faith without works is dead.
My brethren, be not many teachers, knowing that we shall receive the greater condemnation. For in many things we all offend. If any one offend not in speech, the same is a perfect man, able to bridle the whole body also.
For in many things we all offend. If any one offend not in speech, the same is a perfect man, able to bridle the whole body also. For when we put the bits into the horses mouths, that they may obey us, we turn about also their whole body.
For when we put the bits into the horses mouths, that they may obey us, we turn about also their whole body.
For when we put the bits into the horses mouths, that they may obey us, we turn about also their whole body. Behold also the ships, which, though they are so great, and driven by fierce winds, are yet turned about with a very small rudder, whithersoever the steersman chooseth.
Behold also the ships, which, though they are so great, and driven by fierce winds, are yet turned about with a very small rudder, whithersoever the steersman chooseth.
Behold also the ships, which, though they are so great, and driven by fierce winds, are yet turned about with a very small rudder, whithersoever the steersman chooseth. So also the tongue is a little member, and boasteth great things. Behold, how great a forest a little fire kindleth!
So also the tongue is a little member, and boasteth great things. Behold, how great a forest a little fire kindleth!
So also the tongue is a little member, and boasteth great things. Behold, how great a forest a little fire kindleth! And the tongue is a fire, a world of iniquity! The tongue among our members is that which defileth the whole body, and setteth on fire the wheel of life, and is itself set on fire by hell.
And the tongue is a fire, a world of iniquity! The tongue among our members is that which defileth the whole body, and setteth on fire the wheel of life, and is itself set on fire by hell.
And the tongue is a fire, a world of iniquity! The tongue among our members is that which defileth the whole body, and setteth on fire the wheel of life, and is itself set on fire by hell. For every kind of beasts and of birds, of creeping things and things in the sea, is tamed and hath been tamed by mankind;
For every kind of beasts and of birds, of creeping things and things in the sea, is tamed and hath been tamed by mankind;
For every kind of beasts and of birds, of creeping things and things in the sea, is tamed and hath been tamed by mankind; but the tongue can no man tame; it is a restless evil, full of deadly poison.
but the tongue can no man tame; it is a restless evil, full of deadly poison.
but the tongue can no man tame; it is a restless evil, full of deadly poison. Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God; out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain from the same opening send forth sweet water and bitter?
Doth a fountain from the same opening send forth sweet water and bitter? Can a figtree, my brethren, bear olives, or a vine, figs? Neither can salt water yield fresh.
Can a figtree, my brethren, bear olives, or a vine, figs? Neither can salt water yield fresh.
Can a figtree, my brethren, bear olives, or a vine, figs? Neither can salt water yield fresh. Who is wise and endued with knowledge among you P let him show out of a good course of conduct his works in meekness of wisdom.
Who is wise and endued with knowledge among you P let him show out of a good course of conduct his works in meekness of wisdom. But if ye have bitter rivalry and strife in your hearts, do not glory and lie against the truth.
But if ye have bitter rivalry and strife in your hearts, do not glory and lie against the truth. This wisdom is not that which descendeth from above, but earthly, sensual, devilish. read more. For where there is rivalry and strife, there is confusion and every evil work. But the wisdom from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy.
But the wisdom from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, 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.
Whence are wars and whence are fightings among you? Are they not hence, from your lusts that war in your members?
Whence are wars and whence are fightings among you? Are they not hence, from your lusts that war in your members?
Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whoever therefore chooseth to be a friend of the world, becometh an enemy of God.
but he giveth more grace. Wherefore he saith, "God resisteth the proud, but giveth grace to the humble." Submit yourselves therefore to God; resist the Devil, and he will flee from you.
Submit yourselves therefore to God; resist the Devil, and he will flee from you.
Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness. Humble yourselves in the sight of the Lord, and he will exalt you. read more. Speak not against one another, brethren; he that speaketh against his brother, or judgeth his brother, speaketh against the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge.
Speak not against one another, brethren; he that speaketh against his brother, or judgeth his brother, speaketh against the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge. One is the Lawgiver and Judge, he who is able to save, and to destroy; but who art thou, that judgest thy neighbor?
but now ye glory in your boastings. All such glorying is evil. Therefore to him that knoweth how to do good, and doeth it not, to him it is sin.
Come now, ye rich men, weep and wail for your miseries that are coming upon you. Your riches are corrupted, and your garments are become motheaten;
Your riches are corrupted, and your garments are become motheaten; your gold and silver is rusted, and the rust of them will be a witness against you, and will eat your flesh as fire; ye have heaped up treasure in the last days! read more. Behold, the hire of the laborers who reaped your fields, which is fraudulently kept back by you, crieth out; and the cries of those who reaped have entered into the ears of the Lord of Hosts.
Behold, the hire of the laborers who reaped your fields, which is fraudulently kept back by you, crieth out; and the cries of those who reaped have entered into the ears of the Lord of Hosts. Ye have lived in luxury on the earth, and have been given to pleasure; ye have pampered your hearts in a day of slaughter. read more. Ye have condemned, ye have killed the just man; he doth not resist you. Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and is patient about it, until it hath received the early and latter rain.
Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and is patient about it, until it hath received the early and latter rain. Be ye also patient, establish your hearts, for the coming of the Lord draweth nigh.
Be ye also patient, establish your hearts, for the coming of the Lord draweth nigh. Murmur not against each other, brethren, that ye be not judged. Behold, the Judge standeth before the door. read more. Take, brethren, the prophets, who spoke in the name of the Lord, for an example of affliction, and of patience.
Take, brethren, the prophets, who spoke in the name of the Lord, for an example of affliction, and of patience. Behold, we count those happy who have endured. Ye have heard of the patience of Job; behold also the end of the Lord, that he is very pitiful, and of tender mercy. read more. But above all things, my brethren, swear not; neither by heaven, nor by the earth, nor by any other oath; but let your yea be yea, and your nay, nay; that ye fall not under condemnation.
Is any sick among you? let him call to him 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 sick, and the Lord will raise him up; even if he have committed sins, it shall be forgiven him.
let him know that he who converteth a sinner from the error of his way will save a soul from death, and will cover a multitude of sins.
Peter, an apostle of Jesus Christ, to the strangers scattered through Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be God, the Father of our Lord Jesus Christ, who, according to his abundant mercy, begot us again into a living hope through the resurrection of Jesus Christ from the dead,
wherein ye greatly rejoice, though now for a short time, if need be, made sorrowful by manifold trials,
Because, "All flesh is as grass, and all its glory as the flower of grass; the grass withered, and its flower fell off;
Beloved, I exhort you, as sojourners and strangers, to abstain from fleshly lusts, which war against the soul; having your manner of life among the gentiles honorable; that, whereas they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation.
And above all things have fervent love among yourselves; for love covereth a multitude of sins.
Beloved, be not surprised at the fiery trial which is taking place among you to prove you, as though a strange thing were befalling you; but, in so far as ye share in Christs sufferings, rejoice; that also at the manifestation of his glory ye may rejoice with exceeding joy. read more. If ye are reproached for the name of Christ, happy are ye for the Spirit of glory and of God resteth upon you.
In like manner, ye younger men, submit yourselves to the elder; and all of you be clothed with humility toward each other; for "God resisteth the proud, but giveth 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;
whom resist, steadfast in the faith, knowing that the same sufferings are being accomplished in your brethren 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.