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
"Blessed are the merciful, for they will be shown mercy!
Be glad and exult over it, for you will be richly rewarded in heaven, for that is the way they persecuted the prophets who went before you!
Anyone, therefore, who weakens one of the slightest of these commands, and teaches others to do so, will be ranked lowest in the Kingdom of Heaven; but anyone who observes them and teaches others to do so will be ranked high in the Kingdom of Heaven. For I tell you that unless your uprightness is far superior to that of the scribes and Pharisees, you will never even enter the Kingdom of Heaven!
But I tell you that anyone who gets angry with his brother will have to answer to the court, and anyone who speaks contemptuously to his brother will have to answer to the great council, and anyone who says to his brother 'You cursed fool!' will have to answer for it in the fiery pit!
"Again, you have heard that the men of old were told, 'You shall not swear falsely, but you must fulfil your oaths to the Lord.' But I tell you not to swear at all, either by heaven, for it is God's throne, read more. or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great king. You must not swear by your own head, for you cannot make one single hair white or black. But your way of speaking must be 'Yes' or 'No.' Anything that goes beyond that comes from the evil one.
But I tell you, love your enemies and pray for your persecutors,
So you are to be perfect, as your heavenly Father is.
So you are to be perfect, as your heavenly Father is.
For if you forgive others when they offend you, your heavenly Father will forgive you too. But if you do not forgive others when they offend you, your heavenly Father will not forgive you for your offenses.
"Do not store up your riches on earth, where moths and rust destroy them, and where thieves break in and steal them,
No slave can belong to two masters, for he will either hate one and love the other, or stand by one and make light of the other. You cannot serve God and money.
"Pass no more judgments upon other people, so that you may not have judgment passed upon you. For you will be judged by the standard you judge by, and men will pay you back with the same measure you have used with them.
Ask, and what you ask will be given you. Search, and you will find what you search for. Knock, and the door will open to you. For it is always the one who asks who receives, and the one who searches who finds, and the one who knocks to whom the door opens. read more. Which of you men when his son asks him for some bread will give him a stone? Or if he asks for a fish, will he give him a snake? So if you, bad as you are, know enough to give your children what is good, how much more surely will your Father in heaven give what is good to those who ask him for it!
It is not everyone who says to me 'Lord! Lord!' who will get into the Kingdom of Heaven, but only those who do the will of my Father in heaven. Many will say to me on that Day, 'Lord! Lord! Was it not in your name that we prophesied, and by your name that we drove out demons, and by your name that we did many mighty acts?' read more. Then I will say to them plainly, 'I never knew you! Go away from me, you who do wrong!'
"Alas for you, you hypocritical scribes and Pharisees, for you pay tithes on mint, dill, and cummin, and you have let the weightier matters of the Law go??ustice, mercy, and integrity. But you should have observed these, without overlooking the others.
When they finished James made this response: "Brothers, listen to me. Symeon has told how God first showed an interest in taking from among the heathen a people to bear his name. read more. And this agrees with the predictions of the prophets which say, " 'Afterward I will return, and rebuild David's fallen dwelling. I will rebuild its very ruins, and set it up again, So that the rest of mankind may seek the Lord, And all the heathen who are called by my name, Says the Lord, who has been making this known from of old.' In my opinion, therefore, we ought not to put obstacles in the way of those of the heathen who are turning to God, but we should write to them to avoid anything that has been contaminated by idols, immorality, the meat of strangled animals, and the tasting of blood. For Moses for generations past has had his preachers in every town, and has been read aloud in the synagogues every Sabbath."
For the holy Spirit and we have decided not to lay upon you any burden but this indispensable one,
Suppose you call yourself a Jew, and rely on law, and boast about God, and can understand his will, and from hearing the Law read can tell what is right, read more. and you are sure that you can guide the blind, enlighten people who are in the dark, train the foolish, teach the young, since you have knowledge and truth formulated in the Law??21 why, then, will you teach others and refuse to teach yourself? Will you preach against stealing, and yet steal yourself?
Will you warn men against adultery, and yet practice it yourself? Will you pretend to detest idols, and yet rob their temples? Will you boast of the Law and yet dishonor God by breaking it? read more. For, as the Scripture says, the very name of God is abused among the heathen, because of you! Circumcision will help you only if you observe the Law; but if you are a lawbreaker, you might as well be uncircumcised.
More than that, we ought to glory in our troubles, for we know that trouble produces endurance,
and you must not offer the parts of your bodies to sin as the instruments of wrong, but offer yourselves to God as men brought back from death to life, and offer the parts of your bodies to him as instruments of uprightness.
but all through my body I see another principle in conflict with the law of my reason, which makes me a prisoner to that law of sin that runs through my body.
Who are you to criticize someone else's servant? It is for his own master to say whether he succeeds or fails; and he will succeed, for the Master can make him do so.
Any man who offers prayer or explains the will of God with anything on his head disgraces his head, and any woman who offers prayer or explains the will of God bareheaded disgraces her head, for it is just as though she had her head shaved. read more. For if a woman will not wear a veil, let her cut off her hair too. But if it is a disgrace for a woman to have her hair cut off or her head shaved, let her wear a veil. For a man ought not to wear anything on his head, for he is the image of God and reflects his glory; while woman is the reflection of man's glory. For man was not made from woman, but woman from man, and man was not created for woman, but woman was for man. That is why she ought to wear upon her head something to symbolize her subjection, out of respect to the angels, if to nobody else. But in union with the Lord, woman is not independent of man nor man of woman. For just as woman was made from man, man is born of woman, and both like everything else really come from God. Judge for yourselves. Is it proper for a woman to offer prayer to God with nothing on her head? Does not nature itself teach you that for a man to wear his hair long is degrading, but a woman's long hair is her pride? For her hair is given her as a covering.
If I am inspired to preach and know all the secret truths and possess all knowledge, and if I have such perfect faith that I can move mountains, but have no love, I am nothing.
If anyone claims to be inspired to preach, or to have any other spiritual endowment, let him understand that what I am now writing you is a command from the Lord.
All the brothers wish to be remembered to you. Greet one another with a sacred kiss.
and he has qualified me to serve him in the interests of a new agreement, not in writing but of spirit. For what is written kills, but the Spirit gives life. But if the religion of death, carved in letters of stone, was ushered in with such splendor, so that the Israelites could not look at Moses' face on account of the brightness that was fading from it, read more. why should not the religion of the Spirit be attended with much greater splendor? If there was splendor in the religion of condemnation, the religion of uprightness must far surpass it in splendor. For in comparison with its surpassing splendor, what was splendid has come to have no splendor at all. For if what faded away came with splendor, how much more splendid what is permanent must be! So since I have such a hope, I speak with great frankness, not like Moses, who used to wear a veil over his face, to keep the Israelites from gazing at the fading of the splendor from it. Their minds were dulled. For to this day, that same veil remains unlifted, when they read the old agreement, for only through union with Christ is it removed. Why, to this day, whenever Moses is read, a veil hangs over their minds, but "whenever a man turns to the Lord, the veil is removed." Now the Lord here means the Spirit, and wherever the Spirit of the Lord is, there is freedom. And all of us, reflecting the splendor of the Lord in our unveiled faces, are being changed into likeness to him, from one degree of splendor to another, for this comes from the Lord who is the Spirit.
For in union with Christ Jesus, neither circumcision nor the want of it counts for anything, but only faith acting through love.
James, a slave of God and of the Lord Jesus Christ, sends greeting to the twelve tribes that are scattered over the world. You must find the greatest joy, my brothers, in being involved in various trials,
You must find the greatest joy, my brothers, in being involved in various trials,
You must find the greatest joy, my brothers, in being involved in various trials, for you know that the testing of your faith leads to steadfastness, read more. and steadfastness must have full play, so that you may be fully and perfectly developed without any defects. If any one of you is deficient in wisdom, let him ask God who gives generously to everyone, and does not reproach one with it afterward, and he will give it to him.
For the sun comes up with its scorching heat and dries up the grass, and the flowers wither, and all their beauty is gone. That is the way rich men will fade and die in the midst of their pursuits.
No one should think when he is tempted that his temptation comes from God, for God is incapable of being tempted by what is evil, and he does not tempt anyone.
Of his own accord he brought us into being through the message of truth, so that we might be a kind of first-fruits among his creatures.
for men's anger does not produce the uprightness God wishes.
for men's anger does not produce the uprightness God wishes.
Obey the message; do not merely listen to it, and deceive yourselves.
Obey the message; do not merely listen to it, and deceive yourselves. For anyone who merely listens to the message without obeying it is like a man who looks in a mirror at the face that nature gave him, read more. and then goes off and immediately forgets what he looked like. But whoever looks at the faultless law that makes men free and keeps looking, so that he does not just listen and forget, but obeys and acts upon it, will be blessed in what he does. If anyone thinks he is religious, and does not bridle his tongue, but deceives himself, his religious observances are of no account. A religious observance that is pure and stainless in the sight of God the Father is this: to look after orphans and widows in their trouble, and keep one's self unstained by the world.
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also,
For if a finely dressed man with a gold ring comes into a meeting, and a poor man in shabby clothes comes in also,
Listen, my dear brothers. Has not God chosen the world's poor to be rich in faith, and to possess the kingdom that he promised to those who love him?
Is it not they who slander the noble name you bear? If you really obey the supreme law where the Scripture says, "You must love your neighbor as you do yourself," you are doing right,
For anyone who obeys the whole of the Law but makes one single slip is guilty of breaking it all.
For anyone who obeys the whole of the Law but makes one single slip is guilty of breaking it all.
For the merciless will be mercilessly judged; but mercy will triumph over judgment.
So faith by itself, if it has no good deeds to show, is dead.
So faith by itself, if it has no good deeds to show, is dead.
Was not our forefather Abraham made upright for his good deeds, for offering his son Isaac on the altar? You see that in his case faith and good deeds worked together; faith found its highest expression in good deeds, read more. and so the Scripture came true that says, "Abraham had faith in God, and it was credited to him as uprightness, and he was called God's friend."
and so the Scripture came true that says, "Abraham had faith in God, and it was credited to him as uprightness, and he was called God's friend."
and so the Scripture came true that says, "Abraham had faith in God, and it was credited to him as uprightness, and he was called God's friend."
Just as the body without the spirit is dead, faith is dead without good deeds.
Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all make many mistakes. Anyone who never makes a mistake in what he says has a character that is fully developed and is able to control his whole body as well.
For we all make many mistakes. Anyone who never makes a mistake in what he says has a character that is fully developed and is able to control his whole body as well. If we put bridles into horses' mouths to make them obey us, we can guide their whole bodies.
If we put bridles into horses' mouths to make them obey us, we can guide their whole bodies.
If we put bridles into horses' mouths to make them obey us, we can guide their whole bodies. Even ships, great as they are, and driven by strong winds, are steered with a very small rudder wherever the pilot pleases.
Even ships, great as they are, and driven by strong winds, are steered with a very small rudder wherever the pilot pleases.
Even ships, great as they are, and driven by strong winds, are steered with a very small rudder wherever the pilot pleases. So the tongue is a little organ and yet very boastful. What a great forest a spark will set on fire!
So the tongue is a little organ and yet very boastful. What a great forest a spark will set on fire!
So the tongue is a little organ and yet very boastful. What a great forest a spark will set on fire! And the tongue is a fire, a world of wrong the tongue proves in our bodies, soiling the whole body and setting fire to the whole round of nature, and set on fire itself by hell.
And the tongue is a fire, a world of wrong the tongue proves in our bodies, soiling the whole body and setting fire to the whole round of nature, and set on fire itself by hell.
And the tongue is a fire, a world of wrong the tongue proves in our bodies, soiling the whole body and setting fire to the whole round of nature, and set on fire itself by hell. For every kind of animal and bird, reptile and sea creature, can be tamed and has been tamed by man,
For every kind of animal and bird, reptile and sea creature, can be tamed and has been tamed by man,
For every kind of animal and bird, reptile and sea creature, can be tamed and has been tamed by man, but no human being can tame the tongue. It is an irreconcilable evil, full of deadly poison.
but no human being can tame the tongue. It is an irreconcilable evil, full of deadly poison.
but no human being can tame the tongue. It is an irreconcilable evil, full of deadly poison. With it we bless the Lord our Father, and with it we curse men made in God's likeness.
With it we bless the Lord our Father, and with it we curse men made in God's likeness.
With it we bless the Lord our Father, and with it we curse men made in God's likeness. Blessing and cursing issue from the same mouth! This is not right, my brothers.
Blessing and cursing issue from the same mouth! This is not right, my brothers.
Blessing and cursing issue from the same mouth! This is not right, my brothers. Does a spring pour forth fresh and brackish water from the same crevice?
Does a spring pour forth fresh and brackish water from the same crevice?
Does a spring pour forth fresh and brackish water from the same crevice? Can a fig tree produce olives, my brothers, or a grape vine figs? A salt spring cannot give fresh water.
Can a fig tree produce olives, my brothers, or a grape vine figs? A salt spring cannot give fresh water.
Can a fig tree produce olives, my brothers, or a grape vine figs? A salt spring cannot give fresh water. What wise, intelligent man is there among you? Let him show by his good life that what he does is done in the humility of wisdom.
What wise, intelligent man is there among you? Let him show by his good life that what he does is done in the humility of wisdom. But if you cherish bitter feelings of jealousy and rivalry in your hearts, do not pride yourselves on it and thus belie the truth.
But if you cherish bitter feelings of jealousy and rivalry in your hearts, do not pride yourselves on it and thus belie the truth. Such wisdom does not come from above. It is earthly, animal, demon-like. read more. For wherever jealousy and rivalry exist, there will be confusion and every low action. The wisdom that is from above is first of all pure, then peaceable, considerate, willing to yield, full of compassion and good deeds, whole-hearted, straightforward.
The wisdom that is from above is first of all pure, then peaceable, considerate, willing to yield, full of compassion and good deeds, whole-hearted, straightforward. The harvest uprightness yields must be sown in peace, by peacemakers.
The harvest uprightness yields must be sown in peace, by peacemakers.
What causes wars and fights among you? Is it not your cravings, which are at war within your bodies?
What causes wars and fights among you? Is it not your cravings, which are at war within your bodies?
You renegades! Do you not know that the friendship of the world means enmity with God? So whoever wishes to be the world's friend declares himself God's enemy.
But he gives all the greater blessing. As the Scripture says, "God opposes haughty persons, but he blesses humble-minded ones." Therefore, submit to God. Resist the devil and he will fly from you.
Therefore, submit to God. Resist the devil and he will fly from you.
Be miserable, grieve, and weep aloud! Turn your laughter into grief and your happiness into gloom. Humble yourselves before the Lord, and he will raise you up read more. Do not talk against one another, brothers. Whoever talks against a brother or condemns his brother talks against the Law, and condemns the Law. But if you condemn the Law you are not an observer of the Law but its judge.
Do not talk against one another, brothers. Whoever talks against a brother or condemns his brother talks against the Law, and condemns the Law. But if you condemn the Law you are not an observer of the Law but its judge. There is only one lawgiver and judge??e who has the power to save and to destroy; who are you, to judge your neighbor?
But, as it is, you pride yourselves on your pretensions. All such pride is wrong. So when a man knows what is right and fails to do it, he is guilty of sin.
Come now, you rich people! weep aloud and howl over the miseries that are going to overtake you! Your wealth has rotted, your clothes are moth-eaten,
Your wealth has rotted, your clothes are moth-eaten, your gold and silver are rusted, and their rust will testify against you and eat into your very flesh, for you have stored up fire for the last days. read more. Why, the wages you have withheld from the laborers who have reaped your harvests cry aloud, and the cries of the harvesters have reached the ears of the Lord of Hosts.
Why, the wages you have withheld from the laborers who have reaped your harvests cry aloud, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived luxuriously and voluptuously here on earth; you have fattened your hearts for the day of slaughter. read more. You have condemned and murdered the upright. Will he make no resistance? So be patient, brothers, until the coming of the Lord. The farmer has to wait for the precious crop from the ground, and be patient with it, until it gets the early and the late rains.
So be patient, brothers, until the coming of the Lord. The farmer has to wait for the precious crop from the ground, and be patient with it, until it gets the early and the late rains. You must have patience too; you must keep up your courage, for the coming of the Lord is close at hand.
You must have patience too; you must keep up your courage, for the coming of the Lord is close at hand. Do not complain of one another, brothers, or you will be judged. The judge is standing right at the door! read more. As an example, brothers, of ill-treatment patiently endured, take the prophets, who have spoken in the name of the Lord.
As an example, brothers, of ill-treatment patiently endured, take the prophets, who have spoken in the name of the Lord. Why, we call those who showed such endurance happy! You have heard of the steadfastness of Job, and you have seen what the Lord brought out of it, for the Lord is very kind and merciful. read more. Above all, my brothers, do not swear an oath, either by heaven or by the earth, or by anything else; let your "Yes" be a plain Yes, and your "No" a plain No, or you will fall under condemnation.
If any one is sick, he should call in the elders of the church and have them pray over him, and pour oil on him in the name of the Lord, and the prayer offered in faith will save the sick man; the Lord will restore him to health, and if he has committed sins, he will be forgiven.
you may be sure that whoever brings a sinner back from his misguided way will save the man's soul from death, and cover up a host of sins.
Peter, an apostle of Jesus Christ, to those who are scattered as foreigners over Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Blessed be the God and Father of our Lord Jesus Christ! In his great mercy he has caused us to be born anew to a life of hope through Jesus Christ's resurrection from the dead,
Rejoice over this, although just now perhaps distressed by various trials;
For "All flesh is like grass, And all its glory like the flower of the grass. The grass withers, And the flower fades,
Dear friends, I beg you, as aliens and exiles here, not to indulge the physical cravings that are at war with the soul. Live upright lives among the heathen, so that even if they charge you with being evil-doers, they may from observing the uprightness of your conduct come to praise God on the Day of Judgment.
Above all keep your love for one another strong, because love covers up a host of sins.
Dear friends, do not be surprised that a test of fire is being applied to you, as though a strange thing were happening to you, but be glad that you are in a measure sharing the sufferings of the Christ, so that when his glory is revealed you may be triumphantly happy. read more. If you are being abused for the sake of Christ, you are blessed, because the glorious Spirit of God is resting upon you.
You younger men must show deference to the elders. And you must all clothe yourselves in humility toward one another, for God opposes the proud, but shows mercy to the humble. Submit humbly, therefore, to God's mighty hand, so that he may in due time raise you up.
Submit humbly, therefore, to God's mighty hand, so that he may in due time raise you up.
Submit humbly, therefore, to God's mighty hand, so that he may in due time raise you up.
Resist him and be strong in the faith, for you know that your brotherhood all over the world is having the same experience of suffering.
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.