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: because they shall receive mercy.
Rejoice, and exult; because great is your reward in Heaven, for so persecuted they the prophets who were before you.
Whosoever, therefore, shall break one of these least commandments, and shall teach men so, shall be called least in the Kingdom of Heaven; but whosoever shall do and teach them, shall be called great in the Kingdom of Heaven. For I say to you that, unless your righteousness shall exceed that of the scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.
But I say to you that every one who is angry with his brother shall be in danger of the judgment; and whosoever says to his brother Raca shall be in danger of the high-council; and whosoever shall say, O foolish one! shall be in danger of the Hell of fire.
"Again ye heard that it was said to the ancients, You shall not swear falsely, but shall perform to the Lord your oaths;" but I say to you, Swear not at all; neither by Heaven, because it is God's throne; read more. nor by the earth, because it is His footstool; nor by Jerusalem, because it is the Great King's city; neither swear by your head, because you can not make one hair white or black. But let your speech be, 'Yes, yes;' 'No, no;' and what is more than these is of the evil one.
but I say to you, Love your enemies; and pray for those who persecute you;
Ye, therefore, shall be perfect, as your Heavenly Father is perfect."
Ye, therefore, shall be perfect, as your Heavenly Father 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 upon the earth, where moth and rust consume, and where thieves break through, and steal;
"No one can serve two masters; for either he will hate the one, and love the other; or he will hold 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 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 who asks receives, and he who seeks finds, and to him who knocks it shall be opened. read more. Or what man is there of you who, if his son shall ask him for bread, will give him a stone? Or if he shall ask for a fish, will give him a serpent? If, therefore, ye, being evil, know how to give good gifts to your children, how much more will your Father Who is in Heaven give good things to those asking Him?
"Not every one who 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, did we not prophesy by Thy name? and by Thy name cast out demons, and by Thy name do many mighty works,'" read more. And then will I confess to them, I never knew you; depart from Me, ye who work iniquity.
"Woe to you scribes and Pharisees, hypocrites! because ye pay tithe of mint and anise and cummin; and have omitted the weightier things of the law??he judgment, and the mercy, and the faith; but these it was proper to have done, and those not to have omitted.
And this is the testimony of John, when the Jews sent forth priests and Levites from Jerusalem, to ask him, "Who are you?"
And, after they were silent, James answered, saying, "Brethren, hear me. Simeon declared 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 has been written, 'After these things I will return; and I will build again the tabernacle of David, which has fallen down; and the ruins thereof will I build again; and I will set it up; that the residue of men may seek after the Lord, even all the gentiles upon whom My name has been called,' saith the Lord, Who maketh these things known from of old. Wherefore, I judge that we should not trouble those who from among the gentiles are turning to God; but that we write to them to abstain from the pollutions of idols, and from fornication, and from anything strangled, and from blood; for Moses, from ancient generations, has in every city those preaching him, being read in the synagogues every sabbath."
For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:
But, if you are called a Jew, and are resting upon the law, and are boasting in God, and understand His will, and approve the things that are excellent, being instructed out of the law, read more. and have become confident that you are a guide of the blind, a light to those in darkness, an instructor of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth; you, therefore, who teach another, do you not teach yourself? You who preach that men should not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in law, do you dishonor God through your transgression of the law? For the name of God is blasphemed among the gentiles, because of you, as it has been written. For circumcision, indeed, profits, if you do the law; but, if you are transgressors of the law, your circumcision has become uncircumcision.
And not only so, but we also rejoice in our tribulations; knowing that tribulation works out patience;
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 a different 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 are you that judge another's servant? To his own lord he stands or falls. But he shall be made to stand; for the Lord is able to make him stand.
Every man, praying or prophesying, having his head covered, dishonors his head. But every woman, praying or prophesying with her head unveiled, dishonors her head; for it is one and the same, as if she were shaven. read more. For, if a woman is unveiled, let her also be shaven; but, if it is a shame for a woman to be shorn or shaven, let her be veiled. For a man, indeed, ought not to veil his head; being God's image and glory; but the woman is man's glory; for man is not from woman, but woman from man; for man was also not created on account of the woman, but woman on account of the man; for this cause ought the woman to have a sign of authority on her head because of the angels. Nevertheless, neither is woman apart from man, nor man apart from woman, in the Lord. For, as the woman is of the man, so also is the man through the woman; but all things are of God. Judge ye in yourselves; is it becoming that a woman, unveiled, should pray to God? Does not even nature herself teach, that, if a man have long hair, it is a dishonor to him? But, if a woman have long hair, it is a glory to her; for her hair is given to her for a covering.
And, if I have the gift of prophecy, and know all the mysteries and all knowledge; and, if I have all faith, so as to remove mountains, but have not love, I am nothing,
If anyone thinks himself to be a prophet, or spiritual, let him acknowledge the things that I write to you, that they are the Lord's commandment;
All the brethren salute you. Salute one another with a holy kiss.
Who also qualified us as ministers of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit makes alive. But, if the ministration of death, engraven in letters on stones, came with glory, so that the sons of Israel could not look steadily upon the face of Moses on account of the glory of his face, which glory was passing away; read more. how shall not rather the ministration of the Spirit be with glory? For, if the ministration of condemnation be glory, much more does the ministration of righteousness exceed in glory. For even that which has been made glorious has not been made glorious in this respect, on account of the surpassing glory; for, if that which is passing away comes through glory, much more that which remains is in glory. Having, therefore, such hope, we use great boldness of speech; and not as Moses, who put a veil over his face, that the sons of Israel might not look steadily to the end of that which was passing away. But their minds were unimpressible; for until this day upon the reading of the old covenant the same veil remains unlifted; which in Christ is done away. But, until this day, whenever Moses is read, a veil lies upon their heart. But, whensoever it shall return 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, reflecting as a mirror the glory of the Lord, are transfigured into the same image from glory to glory, even as by the Spirit of the Lord.
For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith working through love.
James, a slave of God and of the Lord Jesus Christ, to the twelve tribes who are in the Dispersion, greeting. Consider it all joy, my brethren, when ye fall in with manifold temptations;
Consider it all joy, my brethren, when ye fall in with manifold temptations;
Consider it all joy, my brethren, when ye fall in with manifold temptations; knowing that the proving of your faith establishes patience. read more. And let patience have a perfect work; that ye may be perfect and entire, lacking in nothing. But, if any of you is lacking in wisdom, let him ask from God, Who giveth to all liberally, and upbraideth not; and it will be given him;
For the sun arose with scorching heat, and withered the grass, and its flower fell out, and the beauty of its appearance perished, so also will the rich man fade away in his goings.
Let no one, when tempted, say, "I am tempted from God"; for God cannot be tempted with evils, and He Himself tempteth no one.
Having willed it, He brought us forth with a word of truth, that we might be a certain first-fruit of His creatures.
for man's wrath works not God's righteousness.
for man's wrath works not God's righteousness.
And become doers of the word, and not hearers only, deluding yourselves.
And become doers of the word, and not hearers only, deluding yourselves. Because, if anyone is a hearer of the word, and not a doer, he is like a man beholding his natural face in a mirror; read more. for he observed himself, and went away, and straightway he forgot what manner of man he was. But he who looks carefully into a perfect law??hat of liberty??nd remains by it, becoming not a forgetful hearer, but a doer of the work??his man shall be happy in his doing. If anyone thinks that he is religious, while he bridles not his own tongue, but deceives his own heart, this man's religion is vain. A religion, pure and undefiled with our God and Father, is this: to visit orphans and widows in their tribulation, and to keep himself unspotted from the world.
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel;
For, if there come into your synagogue a man with a gold ring, in splendid apparel, and there come in also a poor man in vile apparel;
Hearken, my beloved brethren, did not God choose the poor of the world to be rich in faith, and heirs of the kingdom which he promised to those who love Him?
Do they not blaspheme the worthy name by which ye were called? If, however, ye fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," ye do well;
For whosoever keeps the whole law, but stumbles in one point, has become guilty of all.
For whosoever keeps the whole law, but stumbles in one point, has become guilty of all.
For the judgment is without mercy to him who showed no mercy: mercy exults over judgment.
Even so faith, if it have not works, is dead in itself.
Even so faith, if it have not works, is dead in itself.
Was not Abraham, our father, justified by works, when he offered up Isaac his son on the altar? You see that faith wrought with his works, and by works was faith perfected; read more. and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him for righteousness"; and he was called "God's Friend."
and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him for righteousness"; and he was called "God's Friend."
and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him for righteousness"; and he was called "God's Friend."
For as the body apart from the spirit is dead, so faith apart from works is dead.
My brethren, become not many of you teachers, knowing that we shall receive the greater judgment. For in many things we all stumble. If anyone stumbles not in word, the same is a perfect man, able to restrain also the whole body.
For in many things we all stumble. If anyone stumbles not in word, the same is a perfect man, able to restrain also the whole body. Now, if we put the horses' bridles into their mouths, that they may obey us, we turn about their whole body also.
Now, if we put the horses' bridles into their mouths, that they may obey us, we turn about their whole body also.
Now, if we put the horses' bridles into their mouths, that they may obey us, we turn about their whole body also. Behold also the ships, large as they are, and driven along by fierce winds, are turned about by a very small rudder, wheresoever the impulse of the steersman wills.
Behold also the ships, large as they are, and driven along by fierce winds, are turned about by a very small rudder, wheresoever the impulse of the steersman wills.
Behold also the ships, large as they are, and driven along by fierce winds, are turned about by a very small rudder, wheresoever the impulse of the steersman wills. So also the tongue is a little member, and boasts great things. Behold, how small a fire kindles how great a forest!
So also the tongue is a little member, and boasts great things. Behold, how small a fire kindles how great a forest!
So also the tongue is a little member, and boasts great things. Behold, how small a fire kindles how great a forest! And the tongue is a fire, the world of iniquity! the tongue is placed among our members, as that which defiles the whole body, and sets on fire the course of life, and is set on fire by Hell.
And the tongue is a fire, the world of iniquity! the tongue is placed among our members, as that which defiles the whole body, and sets on fire the course of life, and is set on fire by Hell.
And the tongue is a fire, the world of iniquity! the tongue is placed among our members, as that which defiles the whole body, and sets on fire the course of life, and is set on fire by Hell. For every nature, both of wild beasts and birds, both of creeping things and things in the sea, is tamed, and has been tamed, by mankind;
For every nature, both of wild beasts and birds, both of creeping things and things in the sea, is tamed, and has been tamed, by mankind;
For every nature, both of wild beasts and birds, both of creeping things and things in the sea, is tamed, and has been tamed, by mankind; but the tongue no man can tame; a restless evil, full of deadly poison!
but the tongue no man can tame; a restless evil, full of deadly poison!
but the tongue no man can tame; a restless evil, full of deadly poison! Therewith we bless the Lord and Father; and therewith we curse men, who have been made after the likeness of God.
Therewith we bless the Lord and Father; and therewith we curse men, who have been made after the likeness of God.
Therewith we bless the Lord and Father; and therewith we curse men, who have been made after the likeness of God. Out of the same mouth come forth blessing and cursing! My brethren, these things ought not so to be.
Out of the same mouth come forth blessing and cursing! My brethren, these things ought not so to be.
Out of the same mouth come forth blessing and cursing! My brethren, these things ought not so to be. Does the fountain send forth, from the same opening, the sweet water and the bitter,
Does the fountain send forth, from the same opening, the sweet water and the bitter,
Does the fountain send forth, from the same opening, the sweet water and the bitter, My brethren, can a fig tree produce olives; or a vine, figs? Neither can salt water yield sweet.
My brethren, can a fig tree produce olives; or a vine, figs? Neither can salt water yield sweet.
My brethren, can a fig tree produce olives; or a vine, figs? Neither can salt water yield sweet. Who is wise and intelligent among you? Let him show, by his good conduct, his works in meekness of wisdom.
Who is wise and intelligent among you? Let him show, by his good conduct, his works in meekness of wisdom. But, if ye have bitter jealousy and contention in your heart, do not boast and lie against the truth.
But, if ye have bitter jealousy and contention in your heart, do not boast and lie against the truth. This wisdom is not the wisdom that comes down from above; but is earthly, soulish, demoniacal! read more. For where there are jealousy and contention, there is confusion and every vile deed. But the wisdom from above is first pure, then peaceable, mild, compliant, full of mercy and good fruits, without partiality, without hypocrisy.
But the wisdom from above is first pure, then peaceable, mild, compliant, full of mercy and good fruits, without partiality, without hypocrisy. And the fruit of righteousness is sown in peace by those making peace.
And the fruit of righteousness is sown in peace by those making peace.
Whence are wars, and whence are battles among you? Are they not hence, even of your pleasures that war in your members?
Whence are wars, and whence are battles among you? Are they not hence, even of your pleasures that war in your members?
Adulteresses! know ye not that the friendship of the world is enmity with God? Whosoever, therefore, purposes to be a friend of the world makes himself an enemy of God.
But He giveth more grace Wherefore, the Scripture says, "God resisteth the proud, but giveth grace to the humble." Submit yourselves, therefore, to God. But resist the Devil, and he will flee from you.
Submit yourselves, therefore, to God. But resist the Devil, and he will flee from you.
Be wretched, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness! Humble yourselves in the sight of the Lord, and He will exalt you. read more. Speak not one against another, brethren. 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 another, brethren. 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. One is Law-giver and Judge??e Who is able to save and to destroy; but who are you, that judge your neighbor?
But now ye are glorying in your boastings! all such glorying is evil. To him, therefore, who knows to do good, and does it not, to him it is sin.
Come now, ye rich, weep, howling over your miseries that are coming upon you! Your wealth has become corrupted, and your garments have become moth-eaten.
Your wealth has become corrupted, and your garments have become moth-eaten. Your gold and silver are covered with rust, and their rust will be for a witness against you, and will eat your flesh, as fire. Ye laid up treasures in the last days! read more. Behold, the hire of the workmen who mowed down your fields, which is fraudulently kept back by you, is crying out; and the cries of those who reaped have entered into the ears of the Lord of Sabaoth.
Behold, the hire of the workmen who mowed down your fields, which is fraudulently kept back by you, is crying out; and the cries of those who reaped have entered into the ears of the Lord of Sabaoth. Ye lived luxuriously on the earth, and rioted in pleasure; ye nourished your hearts in a day of slaughter. read more. Ye condemned, ye killed the righteous one; he does not resist you. Be patient, therefore, brethren, until the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth; being patient over it, until it receives the early and latter rain.
Be patient, therefore, brethren, until the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth; being patient over it, until it receives the early and latter rain. Be ye also patient; establish your hearts, because the coming of the Lord has drawn near.
Be ye also patient; establish your hearts, because the coming of the Lord has drawn near. Murmur not against one another, brethren, that ye be not judged: behold, The Judge has taken His stand before the doors! read more. Take, brethren, as an example of suffering and of patience, the prophets, who spake in the name of the Lord.
Take, brethren, as an example of suffering and of patience, the prophets, who spake in the name of the Lord. Behold, we pronounce those happy who endured: ye heard of the patience of Job; and ye saw the end of the Lord, that the Lord is full of pity, and merciful. read more. But above all things, my brethren, swear not, either by Heaven, or by earth, or by any other oath; but let yours be "the yes, yes," and "the no, no"; that ye fall not under condemnation.
Is anyone among you sick? let him call for the elders of the assembly; and let them pray over him, having anointed 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; and, if he have committed sins, it shall be forgiven him.
let him know that he who converted a sinner from the error of his way, will save a soul from death, and cover a multitude of sins.
Peter, an apostle of Jesus Christ to the sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be the God and Father of out Lord Jesus Christ, Who, according to His abundant mercy, begat us again to a living hope through the resurrection of Jesus Christ from among the dead,
in which ye exult, though now, for a little while, if necessary, made sorrowful in manifold temptations;
Because "All flesh is as grass, and all its glory as the flower of grass: the grass withered, and the flower fell off; but the word of the Lord abides forever."
Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly desires, which, indeed, war against the soul; having your conduct seemly among the gentiles; that, wherein they speak against you as evil-doers, they may, from your good works which they behold, glorify God in the day of visitation.
above all things, having fervent love among yourselves, because love covers a multitude of sins;
Beloved, be not surprised at the fiery-test taking place among you to prove you, as though a strange thing happened to you; but, in so far as ye share in Christ's sufferings, rejoice; that at the revelation of His glory also ye may rejoice with exceeding joy. read more. If ye are reproached in Christ's name, happy are ye, because the Spirit of glory and that of God rests upon you.
Likewise, ye younger, be subject to the elder; yea, all of you gird on the lowly mind to serve one another; because "God resisteth the proud, but giveth grace to the lowly." Be humbled, therefore, under the mighty hand of God, that He may exalt you in due season;
Be humbled, therefore, under the mighty hand of God, that He may exalt you in due season;
Be humbled, therefore, under the mighty hand of God, that He may exalt you in due season;
whom resist, steadfast in the faith, knowing that the same kinds of sufferings are being accomplished in your brethren who 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.