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 be exceeding glad; for great will be your reward in heaven: for so they persecuted the prophets, that were before you.
Whosoever therefore shall break one of the left of these commandments, and thereby teach men so to do, he shall be esteemed very little in the kingdom of heaven: but whoever shall do as well as teach them, he shall be accounted great in the kingdom of heaven. For I tell you, that unless your righteousness exceed that of the scribes and pharisees, ye shall not enter into the kingdom of heaven.
but I say unto you, that whosoever is angry with his brother without cause shall be liable to the judgment; and whosoever shall say to his brother, Raca, shall be obnoxious to the council; but whosoever shall say, "Thou fool," shall be in danger of hell-fire.
Again, ye have heard, that it was said to the ancients, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, swear not at all; neither by heaven, for it is the throne of God; read more. nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King: neither shalt thou swear by thy head, for thou canst not make one hair of it white or black: but let your conversation be yea, yea; no, no; for whatever is more than these, cometh from 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 abuse you and persecute you;
Be ye therefore perfect in love and goodness, as your Father who is in heaven is perfect.
Be ye therefore perfect in love and goodness, as your Father who is in heaven is perfect.
For if ye forgive men their faults, your heavenly Father will also forgive you: but if ye forgive not men their transgressions, neither will your Father forgive your trespasses.
Lay not up for yourselves treasures upon earth, where moth and rust corrupts, 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 at lest he will be attached to the one, and neglect 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 back again to you.
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one, that asketh, receiveth; and he, that seeketh, findeth; and to him, that knocketh, it shall be opened. read more. Is there any man among you, who, if his son ask him for bread, will give him a stone? or if he ask for a fish, will he give him a serpent? If ye then, who are evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to them that ask Him?
Not every one that saith unto 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 wrought many miracles? and I will then declare unto them, read more. I never owned you, depart from me, ye workers of iniquity.
Wo unto you scribes and pharisees, hypocrites, who tithe even your mint, and anise, and cummin, but neglect the weightier matters of the law, judgement, mercy, and fidelity: these ye ought undoubtedly to practise, and not to omit the others.
And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to ask him, Who art thou?
And after they had done speaking, James rose up and said, Brethren, hearken unto me. ---Simeon hath related, how God at first condescended to take out of the Gentiles a people to his name. read more. And to this agree the words of the prophets, as it is written, "After this will I return, and rebuild the tabernacle of David, which is fallen down; and I will repair its ruins, and set it up again. That the rest of mankind may seek the Lord, even all the nations, upon whom my name is called, saith the Lord who doth all these things." Now all his works are known unto God from the beginning of the world: wherefore my advice is, not to trouble those who from among the Gentiles are converted to God; but to write to them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. For Moses hath had from ancient times those that preach him in every city, and is still read in the synagogues every sabbath-day.
For it seemed good to the holy Spirit, and so to us, to lay no more burthen upon you than these necessary things.
Behold thou art called a Jew, and restest on the law, and boastest in God, and knowest his will, and approvest things that are excellent, being instructed out of the law, read more. and art persuaded that thou art a guide of the blind, a light to them that are in the darkness, an instructor of the simple, a teacher of babes, having the form of the knowledge and of the truth which is in the law. Thou then, who teachest another, teachest thou not thyself? Thou, that preachest a man should not steal, dost thou steal? Thou, that sayest a man should not commit adultery, dost thou commit adultery? Thou, that abhorrest idols, dost thou commit sacrilege? Thou, that boastest in the law, dost thou by transgression of the law dishonour God? for through you the name of God is blasphemed among the Gentiles, as it is written. For circumcision indeed is profitable, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.
And not only so, but we also glory in tribulations, knowing that tribulation worketh patience,
Neither yield your bodies as instruments of unrighteousness unto sin: but present yourselves to God as alive from the dead, and your bodies as instruments of righteousness to God.
but I perceive another law in my body warring against the law of my mind, and captivating me to the law of sin, which is in my body.
Who art thou that judgest the servant of another? To his own master he standeth or falleth: yea, he shall be established; for God is able to establish him.
Every man praying or prophesying, having a veil on his head, dishonoureth Him who is his head. But every woman praying or prophesying with her head unveiled dishonoureth man her head; for it is even all one as if she were shaved. read more. For if a woman be not covered, she may as well be shorn: but if it be shameful to a woman to be shorn or shaved, let her be covered. For a man indeed ought not to have his head covered, he being the image and glory of God: but the woman is the glory of the man. For the man was not of the woman; but the woman was taken out of the man: nor was the man created for the sake of the woman, but the woman for the man. For this reason ought the woman to have power on her head, because of the angels. Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord. For as the woman was originally from the man, so also is the man by the woman: but all things are from God. Judge in yourselves, Is it decent for a woman to pray to God uncovered? Doth not even nature itself teach you, that if a man have long hair, it is a disgrace to him? but if a woman have long hair it is a glory to her; because the hair was given her as for a veil.
And though I have the gift of prophecy, and am acquainted with all mysteries, and all knowledge: yea if I have faith, even. to remove mountains, and have not charity, I am nothing.
If any one seem to be a prophet, or acted by the Spirit, let him acknowlege that what I write to you are the commandments of the Lord.
Who hath also fitted us to be ministers of the new covenant, not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. Now if the ministration of death which was in writing, and engraven on stones, was so glorious that the children of Israel could not look stedfastly on the face of Moses, because of the lustre of his countenance, which was to be taken away: read more. shall not the ministration of the Spirit be more glorious? For if the ministration of condemnation was so glorious, much more doth the ministration of righteousness exceed in glory: since what was then made glorious was not in comparison glorious, because of the glory that surpasseth it. For if that, which was to be taken away, came with glory, much more that which abideth is glorious. Having therefore such hope, we use much freedom of speech: and do not as Moses, who put a veil upon his face, intimating that the children of Israel could not look to the end of that which was to be abolished; but their minds were blinded: for unto this day the same veil remaineth unremoved in the reading of the old testament, which veil is taken away in Christ. But to this day, when Moses is read, the veil is upon their heart. Though when it turneth unto the Lord, the veil is taken off: now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But we all with unveiled face beholding, as in a glass, the glory of the Lord, are transformed according to the same image from glory to glory, as proceeding from 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 in dispersion sendeth greeting. Account it all joy, my brethren, when ye fall into various trials:
Account it all joy, my brethren, when ye fall into various trials:
Account it all joy, my brethren, when ye fall into various trials: knowing this, that the trial of your faith worketh patience; read more. but let patience have it's perfect work, that ye may be entirely perfect, failing in nothing. And if any of you lack wisdom, let him ask it of God, who giveth to all men liberally and upbraideth not, and it shall be given him.
For when the sun is risen with it's sultry heat, it drieth up the grass, and the flower of, it falleth, and the beauty of it's appearance is lost: so shall the rich man fade away in his projects.
Let no one that is tempted say, I am tempted of God: for God cannot be tempted by evils, and He tempteth no one.
who hath of his own will begotten us by the word of truth, that we might be a kind of first-fruits of his creatures.
for the wrath of man doth not practise the righteousness of God.
for the wrath of man doth not practise the righteousness of God.
But be doers of the word, and not hearers only, deceiving yourselves.
But be doers of the word, and not hearers only, deceiving yourselves. For if any be a hearer of the word, and not a doer, he is like a man beholding his natural face in a mirror, read more. who beheld himself, and went away, and immediately forgot what manner of man he was. But he that looketh well into the perfect law of liberty, and continueth therein, being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any among you seem to be religious, and bridleth not his tongue, but deceiveth his heart, this man's devotion is vain. Pure and uncorrupt religion before God and our Father is this, to take care of orphans and widows in their affliction, and to keep himself unspotted from the world.
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit;
For if there come into your synagogue a man with a gold ring in fine clothes, and there come in also a poor man in a mean habit;
Hear, my beloved brethren; hath not God chosen the poor of this world who are rich in faith, and heirs of the kingdom, which He hath promised to them that love Him? but ye have slighted the poor.
Do they not blaspheme the glorious name by which ye are called? If ye fulfil the royal law, according to the scripture, which saith, Thou shalt love thy neighbour as thyself, ye do well.
For whosoever shall keep the whole law besides, but offend in one point, he is under the penalty of all:
For whosoever shall keep the whole law besides, but offend in one point, he is under the penalty of all:
For he shall have judgement without mercy, that hath not shewn mercy: but mercy triumpheth over judgement.
so faith, if it have not works, being alone, is dead.
so faith, if it have not works, being alone, is dead.
consider, Was not our father Abraham justified by works, when he offered his son Isaac upon the altar? Thou seest that faith co-operated with his works, and that by his works his faith was perfected. read more. And the scripture was fulfilled, which saith, Abraham believed God, and it was counted 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 counted 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 counted to him for righteousness; and he was called the friend of God.
For as the body without the spirit is dead, so faith without works is dead also.
My brethren, be not many teachers, knowing that we who are such shall pass a stricter trial than others: for in many things we all offend; and if any offend not in word, he is a compleat man, able to manage also the whole body.
and if any offend not in word, he is a compleat man, able to manage also the whole body. Behold we put bridles into the mouths of horses, that they may obey us, and we turn their whole body as we please.
Behold we put bridles into the mouths of horses, that they may obey us, and we turn their whole body as we please.
Behold we put bridles into the mouths of horses, that they may obey us, and we turn their whole body as we please. Behold also the ships which are of so great bulk, and even when they are driven by hard winds, yet are turned about by a very small helm which way soever the pilot pleaseth.
Behold also the ships which are of so great bulk, and even when they are driven by hard winds, yet are turned about by a very small helm which way soever the pilot pleaseth.
Behold also the ships which are of so great bulk, and even when they are driven by hard winds, yet are turned about by a very small helm which way soever the pilot pleaseth. So the tongue is a small part of the body, yet boasteth great things. Behold how much fuel a little fire kindleth!
So the tongue is a small part of the body, yet boasteth great things. Behold how much fuel a little fire kindleth!
So the tongue is a small part of the body, yet boasteth great things. Behold how much fuel a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our several parts, defiling the whole body, inflaming the course of nature, and is set on fire by hell.
And the tongue is a fire, a world of iniquity: so is the tongue among our several parts, defiling the whole body, inflaming the course of nature, and is set on fire by hell.
And the tongue is a fire, a world of iniquity: so is the tongue among our several parts, defiling the whole body, inflaming the course of nature, and is set on fire by hell. For every kind of wild beasts, and birds, and reptiles, and fishes, is tamed and hath been tamed by mankind:
For every kind of wild beasts, and birds, and reptiles, and fishes, is tamed and hath been tamed by mankind:
For every kind of wild beasts, and birds, and reptiles, and fishes, 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. With it we bless God even the Father; and with it we curse men, who are made after the likeness of God:
With it we bless God even the Father; and with it we curse men, who are made after the likeness of God:
With it we bless God even the Father; and with it we curse men, who are made after the likeness of God: out of the same mouth proceedeth blessing and cursing. These things, my brethren, ought not so to be.
out of the same mouth proceedeth blessing and cursing. These things, my brethren, ought not so to be.
out of the same mouth proceedeth blessing and cursing. These things, my brethren, ought not so to be. Does a fountain from the same opening send forth sweet water and bitter?
Does a fountain from the same opening send forth sweet water and bitter? Can a fig-tree, my brethren, produce olives, or a vine figs? so can no fountain produce salt water and sweet.
Can a fig-tree, my brethren, produce olives, or a vine figs? so can no fountain produce salt water and sweet.
Can a fig-tree, my brethren, produce olives, or a vine figs? so can no fountain produce salt water and sweet. Is there any wise and understanding man among you? let him shew his works by a good conversation in the meekness of wisdom:
Is there any wise and understanding man among you? let him shew his works by a good conversation in the meekness of wisdom: but if ye have bitter envy and strife in your hearts, do not boast and lie against the truth;
but if ye have bitter envy and strife in your hearts, do not boast and lie against the truth; this is not the wisdom, that cometh down from above, but is earthly, sensual, and diabolical: read more. for where envying and strife is, there is confusion and every evil work. But the wisdom that is from above first is pure, then peaceable, mild, full of mercy and good fruits, without partiality and without hypocrisy.
But the wisdom that is from above first is pure, then peaceable, mild, full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace for those that promote peace.
And the fruit of righteousness is sown in peace for those that promote peace.
Whence come wars and fightings among you? Come they not hence? even of your carnal appetites making war in your bodies?
Whence come wars and fightings among you? Come they not hence? even of your carnal appetites making war in your bodies?
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity to God? whosoever therefore will be a friend of the world becomes an enemy of God.
No, He giveth more grace: wherefore it is said, God resisteth the proud, but sheweth favor 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 grieved, and mourn, and weep: let your mirth be turned into mourning, and your joy to sadness. Be humbled before the Lord, and He will exalt you. read more. Speak not against one another, my brethren; he that speaketh against his brother, and judgeth his brother, speaketh against the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge.
Speak not against one another, my brethren; he that speaketh against his brother, and judgeth his brother, speaketh against the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge. Now there is but one lawgiver, who is able to save and to destroy: who art thou then that judgest another?
but ye glory in your presumption: all such glorying is wicked. To him therefore that knoweth to do good, and doth it not, to him it is sin.
Weep now, ye rich men, and howl for your miseries which 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 their rust shall be a witness against you, and shall eat your flesh like fire: ye have been treasuring them up for these last days. read more. Behold the hire of the laborers, that reaped your fields, of which they are defrauded by you, crieth out against you: and the complaints of the reapers are come into the ears of the Lord of hosts.
Behold the hire of the laborers, that reaped your fields, of which they are defrauded by you, crieth out against you: and the complaints of the reapers are come into the ears of the Lord of hosts. Ye have lived upon earth delicately and luxuriously; ye fattened your hearts as in a day of slaughter. read more. Ye have condemned, ye have murdered the just one, who resisted you not. Wait patiently therefore, my brethren, till the coming of the Lord: behold the husbandman expecteth the precious fruit of the earth, waiting patiently for it, till he receive the former and the latter rain.
Wait patiently therefore, my brethren, till the coming of the Lord: behold the husbandman expecteth the precious fruit of the earth, waiting patiently for it, till he receive the former and the latter rain. Be ye also patient, establish your hearts; for the coming of the Lord is near.
Be ye also patient, establish your hearts; for the coming of the Lord is near. Repine not, my brethren, against each other, that ye be not condemned: behold, the judge is at the door. read more. Take for an example of enduring evil and of long-suffering the prophets, who spake in the name of the Lord.
Take for an example of enduring evil and of long-suffering the prophets, who spake in the name of the Lord. Behold, we account those happy, that are patient. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very compassionate and merciful. read more. But above all, my brethren, swear not; neither by heaven, nor by the earth, nor any other oath: but let your yea be yea, and your nay nay; that ye may not fall under condemnation.
Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord will raise him up; and if he have committed sins, they shall be forgiven him.
let him know that he, who turneth back a sinner from the error of his way, shall save a soul from death, and shall cover a multitude of sins.
Peter an apostle of Jesus Christ to the strangers who are dispersed through Pontus, Galatia, Cappadocia,
Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath regenerated us to a lively hope, by the resurrection of Jesus Christ from the dead,
In which ye rejoice, tho' now for a little while, if need be, ye are grieved through various trials.
For all flesh is as grass, and all the glory of man as the flower of grass: the grass withereth, and the flower thereof falleth away;
Dearly beloved, I exhort you as strangers and sojourners here, to abstain from carnal lusts, which war against the soul: having a good conversation among the Gentiles; that whereas they speak against you as evil-doers, they may glorify God in the day of their visitation, on account of the good works which they behold in you.
having above all things fervent love to each other; for love will cover a multitude of sins.
Beloved, be not surprised at the fiery trial coming upon you, which is to try you, as if some strange thing befel you: but rejoice in that ye are partakers in the sufferings of Christ; that, when his glory shall be revealed, ye may also rejoice with exceeding joy. read more. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: and though as to them He is blasphemed, yet as to you He is glorified.
Likewise ye younger, be subject to the elder; and all of you behaving with due submission one to another, be clothed with humility: for God resisteth the proud, but sheweth favor 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, stedfast in the faith, knowing that the same sufferings are endured by your brethren in the world.
Smith
James, The General Epistle of.
The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed.