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
Happy are the merciful; for they shall obtain mercy.
Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets who were before you.
Whosoever therefore shall break one of the least of these commandments and teach men so, shall be the least in the kingdom of heaven; but whosoever shall do and each them, he shall be great in the kingdom of heaven. For I say to you, That unless your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.
But I say unto you, That whosoever is angry with his brother, shall be liable to the judgment; and whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to hell-fire.
Again, ye have heard, that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform thine oaths unto the Lord. But I say unto 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; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head; for thou canst not make one hair white or black. But let your conversation be yea, yea; nay, nay: for whatsoever is more than these, cometh of the evil one.
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you:
Therefore ye shall be perfect, as your Father who is in heaven is perfect.
Therefore ye shall be perfect, as your Father who is in heaven is perfect.
For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
Lay not up for yourselves treasures on earth, where moth and rust consume, and where thieves break thro' and steal:
No man can serve two masters: for either he will hate the one and love the other, or he will cleave to the one and neglect the other.
Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you.
Ask and it shall be given you, seek and ye shall find; knock and it shall be opened to you. For every one that asketh, receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. read more. What man is there of you, who if his son ask bread, will give him a stone? And if he ask a fish, will he give him a serpent? If ye 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 them that ask him?
Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? read more. And then will I declare to them, I never knew you: depart from me, ye that work iniquity.
Wo to you, scribes and Pharisees, hypocrites; for ye pay tithe of mint, and anise, and cummin, and have neglected the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to have neglected the others.
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou?
And when they held their peace, James answered, saying, Brethren, hearken to me. Simon hath declared, how God at first visited the Gentiles, to take out of them a people for his name. read more. And to this agree the words of the prophets, as it is written, After this I will return and build again the fallen tabernacle of David; I will build again the ruins thereof, and will set it up, That the residue of men may seek the Lord, and all the Gentiles on whom my name is called, saith the Lord, who doth these things. Known unto God are all his works from eternity. Wherefore my sentence is, That we trouble not them who from among the Gentiles turn to God. But that we write to them, to abstain from things offered to idols and fornication, and things strangled and blood. For Moses hath of old time them that preach him in every city, being read in the synagogues every sabbath-day.
For it seemed good to the Holy Ghost and to us, that no further burden be laid upon you than these necessary things, To abstain from meats offered to idols and blood,
Behold, thou art called a Jew, and restest in the law, and gloriest in God, And knowest his will, and discernest the things that differ, being instructed out of the law: read more. And art confident, that thyself art a guide of the blind, a light of them that are in darkness, An instructer of the ignorant, a teacher of babes, having the form of knowledge and truth in the law. Thou therefore that teachest another, teachest thou not thyself? Thou that proclaimest, a man should not steal, dost thou steal? Thou that sayst, a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that gloriest in the law, dost thou by transgressing the law dishonour God? For the name of God is blasphemed among the Gentiles through you, as it is written. Circumcision indeed profiteth, if thou keepest the law; but if thou art a transgressor of the law, thy circumcision is become uncircumcision.
And not only so, but we glory in tribulations also,
Neither present your members to sin, as instruments of unrighteousness; but present yourselves to God, as alive from the dead, and your members to God, as instruments of righteousness.
But I see another law in my members, warring against the law of my mind, and captivating me to the law of sin, which is in my members.
Who art thou that judgest another's servant? To his own master he standeth or falleth. Yea, he shall be upheld; for God is able to establish him.
Every man praying or prophesying with his head covered, dishonoureth his head. But every woman praying or prophesying with her head uncovered, dishonoureth her head; for it is the same as if she were shaved. read more. Therefore if a woman is not covered, let her also be shaved: but if it be shameful, for a woman to have her hair shaved off, or cut short, let her be covered. A man indeed ought not to have his head covered, being the image and glory of God; but the woman is the glory of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the sake of the woman, but the woman for the sake of the man. For this cause also the woman ought to have a veil upon her head, because of the angels. Nevertheless neither is the man without the woman, nor the woman without the man, in the Lord. And as the woman was of the man, so also the man is by the woman; but all things are of God. Judge of yourselves: is it decent for a woman to pray to God uncovered? Doth not nature itself teach you, that for a man to have long hair, is a disgrace to him? Whereas for a woman to have long hair, is a glory to her; for her hair was given her instead of a veil.
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 think himself to be a prophet, or spiritual, let him acknowledge that the things which I write to you, are the commandments of the Lord.
All the brethren salute you. Salute one another with an holy kiss.
Who also hath made us able ministers of the new covenant, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life. And if the ministration of death engraven in letters on stones was glorious, so that the children of Israel could not look stedfastly on the face of Moses, because of the glory of his face, which was to be abolished: Shall not rather the ministration of the Spirit be glorious? read more. For if the ministration of condemnation was glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious, had no glory in this respect, because of the glory that excelleth. For if that which is abolished was glorious, much more that which remaineth is glorious. Having therefore this hope, we use great plainness of speech. And not as Moses, who put a veil upon his face, so that the children of Israel could not look stedfastly to the end of that which is abolished. But their understandings were blinded: and until this day the same veil remaineth unremoved on the reading of the old testament, which is taken away in Christ. But the veil lieth on their heart when Moses is read until this day. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. And we all with unveiled face, beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the Spirit of the Lord.
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.
James a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy, when ye fall into divers temptations, Knowing that the trying of your faith worketh patience.
My brethren, count it all joy, when ye fall into divers temptations, Knowing that the trying of your faith worketh patience.
My brethren, count it all joy, when ye fall into divers temptations, Knowing that the trying of your faith worketh patience. But let patience have it's perfect work, read more. that ye may be perfect and intire, wanting nothing. If any of you want wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him.
For the sun arose with a burning heat, and withered the grass, and the flower fell off, and the beauty of it's appearance perished: so also shall the rich man fade away in his ways.
Let no man when he is tempted say, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.
Of his own will begat he us by the word of truth, that we might be a kind of first fruits 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 ye doers of the word and not hearers only, deceiving yourselves:
But be ye doers of the word and not hearers only, deceiving yourselves: For if any one be an hearer of the word, and not a doer, he is like a man beholding his natural face in a glass. read more. For he beheld himself, and went away, and immediately forgot what manner of man he was. But whoso looketh diligently into the perfect law, the law of liberty, and continueth therein, this man being not a forgetful hearer, but a doer of the word, this man shall be happy in his doing. If any one be ever so religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspoted from the world.
in fine apparel, and there come in also a poor man in dirty raiment,
in fine apparel, and there come in also a poor man in dirty raiment,
Hearken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him?
Do not the rich oppress you and drag you to the judgment-seats? Do not they blaspheme that worthy name, by which ye are called? If ye fulfil the royal law (according to the Scripture) Thou shalt love thy neighbour as thyself, ye do well.
For whosoever shall keep the whole law, but offend in one point, is guilty of all.
For whosoever shall keep the whole law, but offend in one point, is guilty of all.
For judgment without mercy shall be to him that shewed no mercy: mercy glorieth over judgment.
So likewise faith, if it hath not works, is dead in itself.
So likewise faith, if it hath not works, is dead in itself.
Was not Abraham our father justified by works, when he had offered up Isaac his son upon the altar? Thou seest that faith wrought together 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 imputed 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 imputed 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 imputed to him for righteousness: and he was called the friend of God.
Therefore as the body without the spirit is dead, so faith without works is dead also.
My brethren, be not many teachers, knowing that we shall receive greater condemnation. For in many things we offend all. If any one offend not in word, the same is a perfect man, able also to bridle the whole body.
For in many things we offend all. If any one offend not in word, the same is a perfect man, able also to bridle the whole body. Behold we put bits into the horses mouths, that they may obey us, and we turn about their whole body.
Behold we put bits into the horses mouths, that they may obey us, and we turn about their whole body.
Behold we put bits into the horses mouths, that they may obey us, and we turn about their whole body. Behold also the ships, tho' they are so great, and driven by fierce winds, yet are turned about by a very small helm, whithersoever the pilot listeth.
Behold also the ships, tho' they are so great, and driven by fierce winds, yet are turned about by a very small helm, whithersoever the pilot listeth.
Behold also the ships, tho' they are so great, and driven by fierce winds, yet are turned about by a very small helm, whithersoever the pilot listeth. So the tongue also is a little member, yet boasteth great things. Behold how much matter a little fire kindleth.
So the tongue also is a little member, yet boasteth great things. Behold how much matter a little fire kindleth.
So the tongue also is a little member, yet boasteth great things. Behold how much matter a little fire kindleth. And the tongue is a fire, a world of iniquity: it is the tongue among the members which defileth the whole body and setteth on fire the course of nature, and is set on fire of hell.
And the tongue is a fire, a world of iniquity: it is the tongue among the members which defileth the whole body and setteth on fire the course of nature, and is set on fire of hell.
And the tongue is a fire, a world of iniquity: it is the tongue among the members which defileth the whole body and setteth on fire the course of nature, and is set on fire of hell. For every kind both of wild beasts and of birds, both of reptiles and things in the sea, is tamed, and hath been tamed by mankind.
For every kind both of wild beasts and of birds, both of reptiles and things in the sea, is tamed, and hath been tamed by mankind.
For every kind both of wild beasts and of birds, both of reptiles and things in the sea, is tamed, and hath been tamed by mankind. But the tongue can no man tame: it is an unruly evil, full of deadly poison.
But the tongue can no man tame: it is an unruly evil, full of deadly poison.
But the tongue can no man tame: it is an unruly evil, full of deadly poison. Therewith bless we God the Father, and therewith curse we man, made after the likeness of God.
Therewith bless we God the Father, and therewith curse we man, made after the likeness of God.
Therewith bless we God the Father, and therewith curse we man, 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 send out of the same place sweet water and bitter?
Doth a fountain send out of the same place sweet water and bitter?
Doth a fountain send out of the same place sweet water and bitter? Can a fig tree, my brethren, bear olive berries, or a vine figs? So can no fountain yield salt water and fresh.
Can a fig tree, my brethren, bear olive berries, or a vine figs? So can no fountain yield salt water and fresh.
Can a fig tree, my brethren, bear olive berries, or a vine figs? So can no fountain yield salt water and fresh. Who is a wise and knowing man among you? Let him shew by a good conversation his works with meekness of wisdom.
Who is a wise and knowing man among you? Let him shew by a good conversation his works with meekness of wisdom. But if ye have bitter zeal and strife in your hearts, do not glory and lie against the truth.
But if ye have bitter zeal and strife in your hearts, do not glory and lie against the truth. This wisdom descendeth not from above, but is earthly, animal, devilish. read more. For where bitter zeal and strife is, there is unquietness and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits,
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality and without dissimulation, And the fruit of righteousness is sown in peace for them that make peace.
without partiality and without dissimulation, And the fruit of righteousness is sown in peace for them that make peace.
From whence come wars and fightings among you? Is it not hence, from your pleasures that war in your members?
From whence come wars and fightings among you? Is it not hence, from your pleasures that war in your members?
Ye adulterers and adultresses, know ye not, that the friendship of the world is enmity against God? Whosoever therefore desireth to be a friend of the world, is an enemy of God.
But he giveth greater grace: therefore it 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 God, and he will lift you up. read more. Speak not evil one of another, brethren. He that speaketh evil of his brother and judgeth his brother, speaketh evil of the law, and judgeth the law. But if thou judgest the law, thou art not a doer of the law, but a judge.
Speak not evil one of another, brethren. He that speaketh evil of his brother and judgeth his brother, speaketh evil of the law, and judgeth the law. But if thou judgest the law, thou art not a doer of the law, but a judge. There is one lawgiver that is able to save and to destroy: Who art thou that judgest another?
But now ye glory in your boastings: all such glorying is evil. Therefore to him that knoweth to do good and doeth it not, to him it is sin.
Go to now, ye rich, weep and howl for your miseries that are coming upon you. Your riches are corrupted, and your garments are moth-eaten.
Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the canker of them shall be a testimony against you, and shall eat your flesh as fire: ye have laid up treasure in the last days. read more. Behold the hire of your labourers who have reaped your fields, which is kept back by you, crieth: and the cries of them who have reaped are entered into the ears of the Lord of sabbaoth.
Behold the hire of your labourers who have reaped your fields, which is kept back by you, crieth: and the cries of them who have reaped are entered into the ears of the Lord of sabbaoth. Ye have lived delicately on earth, and been wanton; ye have cherished your hearts, as in a day of sacrifice. read more. Ye have condemned, ye have killed the just: he doth not resist you. Be patient, therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath patience for it, till he receive the early and the latter rain.
Be patient, therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath patience for it, till he receive the early and the latter rain. Be ye also patient, stablish your hearts; for the coming of the Lord is nigh.
Be ye also patient, stablish your hearts; for the coming of the Lord is nigh. Murmur not one against another, brethren, lest ye be condemned; behold the judge standeth before the door. read more. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering, affliction, and of patience.
Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering, affliction, and of patience. Behold, we count them happy that have endured. Ye have heard of the patience of Job, and have seen the end of the Lord: for the Lord 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, lest ye fall into condemnation.
Is any among you sick? let him call for the elders of the church, and let them pray over him, having anointed him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him.
Let him know, that he who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.
Peter an Apostle of Jesus Christ to the sojourners scattered thro' Pontus,
Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a living hope, by the resurrection of Christ from the dead,
Wherein ye greatly rejoice, tho' now for a little while (if need be) ye are in heaviness thro' manifold temptations.
For all flesh is as grass, and all the glory of man as the flower of grass: The grass is withered, and the flower thereof is fallen off;
Beloved, I beseech you as sojourners and pilgrims, abstain from fleshly desires, which war against the soul, Having your conversation honest among the Gentiles, that whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visitation.
And above all things, have fervent love to each other; for love will cover a multitude of sins.
Beloved, wonder not at the burning which is among you, which is for your trial, as if some strange thing befell you: But as ye partake of the sufferings of Christ, rejoice, that when his glory shall be revealed, ye may likewise rejoice with exceeding great 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: on their part he is evil-spoken of, but on your part he is glorified.
In like manner, ye younger, submit yourselves to the elder, and be ye all subject to each other. Be ye cloathed with humility; for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you.
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you.
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you.
Whom resist, stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
Smith
James, The General Epistle of.
The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.