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 shall obtain mercy.
Rejoice and exult, for great is your reward in heaven; for so persecuted they the prophets who were before you.
Whoever therefore shall break one of the least of these commandments, and teach men so, shall be called least in the kingdom of heaven; but whoever shall do and teach, he shall be called great in the kingdom of heaven. For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees, you shall by no means enter into the kingdom of heaven.
But I tell you, that every one who is angry with his brother shall be subject to the judgment; and whoever says to his brother, Worthless fellow, shall be subject to the Sanhedrim; and whoever says, You fool, shall be subject to the hell of fire.
Again, you have heard that it was said by the ancients, You shall not swear falsely, but shall perform to the Lord your oaths. But I tell you, Swear not at all; neither by heaven, for it is God's throne; read more. nor by the earth, for it is his footstool, nor by Jerusalem, for it is the city of the great King; nor swear by your head, for you cannot make one hair white or black. But let your speech be, yes, yes, and no, no; for any thing more than this is evil.
But I tell you, Love your enemies, and pray for those that persecute you;
Be therefore perfect, as your heavenly Father is perfect.
Be therefore perfect, as your heavenly Father is perfect.
For if you forgive men their offenses, your heavenly Father will forgive you; but if you forgive not men, neither will your Father forgive your offenses.
Lay not up for yourselves treasures on the earth, where a moth and corrosion destroy, and where thieves dig through and steal.
No one can serve two masters; for either he will hate the first, and love the other, or he will adhere to the first, and despise the other. You cannot serve God and riches.
Judge not, that you be not judged; for with what judgment you judge you shall be judged; and with what measure you measure it shall be measured to you.
Ask, and it shall be given you. Seek, and you shall find. Knock, and it shall be opened to you. For every one that asks, receives; and he that seeks, finds; and to him that knocks, it shall be opened. read more. Or is there any man of you, who, if his son asks bread of him, will give him a stone? or if he asks a fish, 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 in heaven give good gifts to them that ask him.
Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of my Father in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name, and in your name cast out demons, and in your name performed many mighty works? read more. and then will I confess to them, I never knew you; depart from me you that commit wickedness.
Woe to you scribes and Pharisees, hypocrites! For you tithe mint, and anise, and cummin, and have neglected the weightier matters of the law, justice, mercy, and faith. These you ought to do, and not neglect the others.
AND this is the testimony of John, when the Jews from Jerusalem sent priests and Levites to ask him, Who are you?
And after they were silent, James answered, saying, Men and brothers, hear me. Simeon has related how God first visited the gentiles to take a people for his name. read more. And with this agree the words of the prophets, as it is written, After this will I return and build up the tabernacle of David which had fallen down, and rebuild its ruins, and set it up, that the rest of men may seek the Lord, even all the nations on whom my name has been called, says the Lord who does these things, known from eternity. Wherefore I judge that we ought not to trouble those who turned to God from the gentiles, but to send to them to abstain from things sacrificed to idols, and fornication, and things strangled, and blood. For Moses from ancient times has those who preach him in every city, being read in the synagogues every sabbath.
For it seemed good to the Holy Spirit, and to us, to put no greater burden upon you except these necessary things;
But [what] if you are called a Jew and rest on the law, and boast of God, and know his will, and approve of things which are excellent, being instructed by the law, read more. and believe yourself to be a guide of the blind, a light of those in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and of the truth in the law; you that teach another, do you not teach yourself? You that preach not to steal, do you steal? You that command not to commit adultery, do you commit adultery? You that abhor idols, do you commit sacrilege? You who boast of the law, by the transgression of the law do you dishonor God? For the name of God is blasphemed on your account among the nations as it is written. For circumcision indeed is profitable if you perform the law, but if you are a transgressor of the law, your circumcision becomes uncircumcision.
And not only [this], but we rejoice also in afflictions, knowing that affliction works out patience,
neither present your members as instruments of wickedness to sin, but present yourselves to God as living from the dead, and your members as instruments of righteousness to God.
but I see another law in my members warring against the law of my mind, and making me captive to the law of sin which is in my members.
Who are you that judge another man's servant? To his master he stands or falls; and he shall be made to stand, for God is able to make him stand.
Every man praying or prophesying with his head covered disgraces his head. But every woman praying or prophesying with her head uncovered disgraces her head; for it is one and the same as if she was shaved. read more. For if a woman is not veiled then let her hair be cut off; but if it is disgraceful for a woman to have her hair cut off, or to be shaved, let her wear a veil. For a man ought not to cover his head, being an image and glory of God; but the woman is a glory of man. For man is not of woman, but woman of man; for man also was not created because of the woman, but woman because of the man. For this reason ought the woman to have a power [veil] on her head because of the angels. But neither is woman without man, nor man without woman in the Lord; for as the woman is of the man, so also the man is through the woman, but all things are from God. Judge of yourselves; is it becoming that a woman should pray to God unveiled? Does not nature herself teach you that if a man wears long hair it is a disgrace to him? but if a woman wears long hair it is her glory; for the hair is given her for a covering.
And if I have prophecy, and understand all mysteries, and all knowledge, and if I have all faith so as to remove mountains, and have not love, I am nothing.
If any one thinks he is a prophet, or a spiritual man, let him acknowledge the [things] which I write to you, that they are the Lord's;
All the brothers salute you. Salute one another with a holy kiss.
who also has made us able ministers of the new covenant, not of the writing but of the spirit; for the writing kills, but the spirit makes alive. But if the ministry of death engraved in a writing on stones was glorious, so that the children of Israel could not look steadily at the face of Moses on account of the brightness of his face, which passed away, read more. how shall not the ministry of the spirit be glorious? For if the ministry of condemnation was a glory, much more will the ministry of righteousness abound in glory. For that which was made glorious was not glorious in this respect, on account of the surpassing glory. For if that which has passed away was with glory, much more will that which continues be in glory. Having therefore this hope we use great boldness, and not as Moses put a vail on his face, that the children of Israel might not see to the end of that which has passed away; but their minds were blinded. For to this day in reading the old covenant the same vail remains, not taken away because it is taken away in Christ; but to this day when Moses is read a vail lies upon their minds; but when they turn to the Lord the vail is taken away. And the Lord is the Spirit; and where the Spirit of the Lord is there is liberty. And we all with unvailed face beholding as in a glass the glory of the Lord, are transformed into the same likeness, from glory to glory, as by the Spirit of the Lord.
For in Christ Jesus neither circumcision avails any thing nor uncircumcision, but faith which works by love.
JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greeting. Account it all joy, my brothers, when you fall into various trials,
Account it all joy, my brothers, when you fall into various trials,
Account it all joy, my brothers, when you fall into various trials, knowing that the trial of your faith produces patience. read more. But let patience have a perfect work, that you may be perfect and entire, lacking in nothing. And if any one of you lacks wisdom, let him ask of God, who gives to all liberally and upbraids not, and it shall be given him.
For the sun rose hot, and withered the grass, and its flower fell off, and the beauty of its appearance perished; so also shall the rich man perish in his ways.
Let no tempted one say, I am tempted by God; for God is not subject to temptation by evils, and he tempts no one.
Of his own will begat he us by the word of truth, that we should be a kind of first fruit of his creatures.
for man's anger performs not God's righteousness.
for man's anger performs not God's righteousness.
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 perceiving his natural face in a glass; read more. for he perceived himself, and went away, and immediately forgot what kind of a man he was. But he that looks into the perfect law of liberty and continues in it, not being a forgetful hearer but a doer of work, he shall be blessed in his doing. But if any one among you thinks he is religious, and bridles not his tongue, but deceives his mind, that man's religion is vain. Pure religion and undefiled with the God and Father is this, to visit the orphans and widows in their affliction, and to keep one's self unspotted from the world.
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing,
For if there comes into your assembly a man with a gold ring, in splendid clothing, and there also comes in a poor man in vile clothing,
Hear, my beloved brothers. Has not God chosen the poor of the world rich in faith and heirs of the kingdom which he promised to those who love him?
And do they not blaspheme the good name by which you are called? If you keep indeed the royal law according to the Scripture, You shall love your neighbor as yourself, you do well;
For whoever shall keep the whole law, and offend in one point, is guilty of all.
For whoever shall keep the whole law, and offend in one point, is guilty of all.
For he shall have judgment without mercy who shows not mercy; mercy rejoices over judgment.
So also faith, if it has not works, is dead, being alone.
So also faith, if it has not works, is dead, being alone.
Was not Abraham our father justified by works, when he offered up Isaac his son on the altar? You see that faith cooperated with his works, and by works was faith made perfect, read more. and the Scripture was fulfilled which says, And Abraham believed God and it was accounted to him a righteousness, and he was called God's friend.
and the Scripture was fulfilled which says, And Abraham believed God and it was accounted to him a righteousness, and he was called God's friend.
and the Scripture was fulfilled which says, And Abraham believed God and it was accounted to him a righteousness, and he was called God's friend.
For as the body without a spirit is dead, so faith without works is dead also.
BE not many of you teachers, my brothers, knowing that we shall receive a severer judgment. For in many things we all offend; if one offends not in word he is a perfect man, able to keep in subjection also the whole body.
For in many things we all offend; if one offends not in word he is a perfect man, able to keep in subjection also the whole body. But we put bits into the mouths of horses that they may obey us, and direct their whole body;
But we put bits into the mouths of horses that they may obey us, and direct their whole body;
But we put bits into the mouths of horses that they may obey us, and direct their whole body; behold also the ships, though of so great size and driven by powerful winds, are directed by a very small helm wherever the will of the pilot chooses;
behold also the ships, though of so great size and driven by powerful winds, are directed by a very small helm wherever the will of the pilot chooses;
behold also the ships, though of so great size and driven by powerful winds, are directed by a very small helm wherever the will of the pilot chooses; so also the tongue is a small member and boasts of great things. Behold, how much wood a little fire kindles!
so also the tongue is a small member and boasts of great things. Behold, how much wood a little fire kindles!
so also the tongue is a small member and boasts of great things. Behold, how much wood a little fire kindles! And the tongue is a fire, the tongue is made a world of wickedness among our members, it 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 tongue is made a world of wickedness among our members, it 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 tongue is made a world of wickedness among our members, it defiles the whole body and sets on fire the course of nature and is set on fire by hell. For every kind of beasts, and birds, and reptiles, and fishes, is tamed and has been tamed by the human race,
For every kind of beasts, and birds, and reptiles, and fishes, is tamed and has been tamed by the human race,
For every kind of beasts, and birds, and reptiles, and fishes, is tamed and has been tamed by the human race, but the tongue can no man tame; it is a disorderly evil, full of a deadly poison.
but the tongue can no man tame; it is a disorderly evil, full of a deadly poison.
but the tongue can no man tame; it is a disorderly evil, full of a deadly poison. With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God. Out of the same mouth proceeds a blessing and a curse. My brothers, these things ought not so to be.
Out of the same mouth proceeds a blessing and a curse. My brothers, these things ought not so to be.
Out of the same mouth proceeds a blessing and a curse. My brothers, these things ought not so to be. Does a fountain send forth sweet water and bitter from the same opening?
Does a fountain send forth sweet water and bitter from the same opening?
Does a fountain send forth sweet water and bitter from the same opening? Can a fig tree, my brothers, produce olives, or a vine, figs? So you cannot make salt water sweet.
Can a fig tree, my brothers, produce olives, or a vine, figs? So you cannot make salt water sweet.
Can a fig tree, my brothers, produce olives, or a vine, figs? So you cannot make salt water sweet. What wise and intelligent man is there among you? Let him show his works by good conduct, in the meekness of wisdom.
What wise and intelligent man is there among you? Let him show his works by good conduct, in the meekness of wisdom. But if you have bitter envying and strife in your hearts, boast not and lie not against the truth.
But if you have bitter envying and strife in your hearts, boast not and lie not against the truth. This wisdom comes not from above, but is earthly, natural, demoniacal. read more. For where envy and strife are, there are disorder and every evil work. But the wisdom from above is first pure, then peaceable, gentle, easy to be persuaded, full of mercy and of good fruits, without partiality, without hypocrisy.
But the wisdom from above is first pure, then peaceable, gentle, easy to be persuaded, full of mercy and of good fruits, without partiality, without hypocrisy. And the fruit of righteousness is sown in peace to those who make peace.
And the fruit of righteousness is sown in peace to those who make peace.
Whence come wars and contentions among you? Come they not thence, from your pleasures that war in your members?
Whence come wars and contentions among you? Come they not thence, from your pleasures that war in your members?
Adulteresses, know you not that the friendship of the world is enmity against God? Whoever therefore wishes to be a friend of the world, is made an enemy of God.
But he gives more grace; wherefore he says, God resists the proud, but gives grace to the humble. Be subject therefore to God; resist the devil and he will flee from you;
Be subject therefore to God; resist the devil and he will flee from you;
Lament, and mourn, and weep; let your laughter be turned into mourning, and your joy into sorrow. Humble yourselves before the Lord and he will exalt you. read more. Speak not one against one another, brothers. He that 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.
Speak not one against one another, brothers. He that 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. There is one law-giver and judge, who is able to save and to destroy; but who are you that judge a neighbor?
But now you glory in your boasting; all such glorying is evil. He therefore that knows how to do good and does it not, to him it is sin.
Come now, rich men, weep and lament for the miseries which are coming upon you. Your riches have decayed, and your garments are moth-eaten,
Your riches have decayed, and your garments are moth-eaten, your gold and silver are destroyed with rust, and their rust will be a witness against you, and consume your flesh like fire. You have laid up treasures for the last days. read more. Behold, the wages of the laborers who harvested your fields, kept back by you, cry, and the loud calls of the reapers have entered into the ears of the Lord of sabaoth.
Behold, the wages of the laborers who harvested your fields, kept back by you, cry, and the loud calls of the reapers have entered into the ears of the Lord of sabaoth. You have lived in luxury on the earth and in pleasure, you have nourished your hearts in a day of slaughter. read more. You have condemned and killed the just, and he does not resist you. Wait patiently therefore, brothers, till the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, and is of long patience, till he receives the autumnal and vernal rain.
Wait patiently therefore, brothers, till the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, and is of long patience, till he receives the autumnal and vernal rain. Do you also have long patience, confirm your hearts, for the coming of the Lord is at hand.
Do you also have long patience, confirm your hearts, for the coming of the Lord is at hand. Complain not, brothers, against one another, that you be not judged; behold, the judge stands before the doors. read more. You have the prophets who spoke in the name of the Lord, my brothers, as an example of patience and long-suffering.
You have the prophets who spoke in the name of the Lord, my brothers, as an example of patience and long-suffering. Behold, we account them blessed who are patient. You have heard of the patience of Job, and you know the purpose of the Lord, that he is very merciful and compassionate. read more. Above all things, my brothers, swear not, neither by heaven, nor the earth, nor any other oath. But let your yes be yes, and your no, no, that you may not fall under condemnation.
if any one is sick among you, let him send for the elders of the church, and let them pray for him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up; and if he has committed sins, they shall be forgiven him.
let him know that he who converts a sinner from an error of [his] way, shall save a soul from death, and hide a multitude of sins.
PETER, an apostle of Jesus Christ, to the elect strangers of the dispersion of Pontus, Galatia, Cappadocia, Asia and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy has begotten us to a living hope through the resurrection of Jesus Christ from the dead,
In which you rejoice, though now for a little while if need be made sad by manifold trials,
For all flesh is like grass, and all its glory like the flower of the grass; the grass has withered, and its flower fell off;
BELOVED, I exhort you as strangers and foreigners, abstain from carnal desires, which war against the soul, having your conduct honorable among the gentiles, that wherein they speak against you as evil-doers, from the good works which they see they may glorify God in the day of visitation,
above all things have fervent love one for another, for love hides a multitude of sins.
BELOVED, think not strange of the fiery trial which is to try you, as if some strange thing happened to you, but as you partake of the sufferings of Christ rejoice, that you may also rejoice exulting at the revelation of his glory. read more. If you are reproached for the name of Christ, happy are you, for the Spirit of glory and of God rests on you.
Let the younger in like manner be subject to the elder, and do you all be subject one to another, and be clothed with humility; 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;
whom resist, firm in the faith, knowing that the same sufferings are accomplished by your brothers 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.