The ¹General Epistle of James.

Chapter 1: 4 He entreateth of patience, 6 of faith, 10 and of lowliness of mind in rich men. 13 That temptations come not of God for our evil, 17 because he is the author of all goodness. 21 In what manner the word of life must be received.

1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are ¹scattered abroad, greeting.

2 ¹My brethren, ²count it all joy ³when ye fall into diverse ⁴temptations;

3 ¹Knowing this, that the ²trying of your faith ³bringeth forth ⁴patience. 

4 ¹And let ²patience have her perfect work, ³that ye may be perfect and complete, lacking nothing.

5 ¹If any of you lack ²wisdom, ³let him ask of God, that giveth to ⁴all men liberally, and ⁵reproacheth not; and it shall be given him.

6 But let him ask in ¹faith, ²nothing wavering. ³For he that wavereth is like a wave of the sea driven and tossed with the wind.

7 For let not that man think that he shall receive ¹any thing of the ²Lord.

8 A ¹double minded man is unstable in ²all his ways.

9 ¹Let the ²brother of ³low degree rejoice in that he is ⁴exalted:

10 ¹But the ²rich, in that he is ³made low: ⁴because as the flower of the grass he shall pass away.

11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the goodly shape of it perisheth: ¹so also shall the rich man wither away in all his ²ways.

12 ¹Blessed is the man that ¹endureth ¹temptation: ¹for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

13 ¹Let no man say when he is ²tempted, I am tempted of God: ³for God cannot be tempted with evil, neither doth He tempt any man:

14 ¹But every man is tempted, when he is drawn away of his own lust, and enticed.

15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

16 Err not, my dear brethren.

17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18 Of his own will he begat us with the word of truth, that we should be as the firstfruits of his creatures.

19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

20 For the wrath of man worketh not the righteousness of God.

21 Wherefore lay aside all filthiness and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deceiving your own selves.

23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

24 For he beholdeth himself, and goeth his way, and immediately forgetteth what manner of man he was.

25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

27 Pure and undefiled religion before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

James 1 Footnotes:
¹That is, written to no one man, city or country, but to all the Jews generally, being now dispersed.
¹James 1:1 To all the believing Jews, of what Tribe soever they be, and are dispersed through the whole world. Manton: God looks after his afflicted servants : he moveth James to write to the scattered tribes. The care of Heaven flourisheth towards you when you wither. A man would have thought these had been driven away from God’s care when they had been driven away from the sanctuary. Ezek. xi. 16 Though they wanted the temple, yet God would be a little sanctuary. He looks after them to watch their spirits, that he may apply seasonable comforts; and to watch their adversaries, to prevent them with seasonable providences. He looketh after them to watch the seasons of deliverance, that he may “gather her that was driven out ” (Micah vii. 6), and make up his special possession (Mai. iii. 17), that seemed to be carelessly scattered, and lost. God’s own people may be dispersed, and driven from their countries and habitations. So in Acts viii. 4, we read of the primitive believers that they ” were scattered abroad everywhere.” Many of the children of God in these times have been driven from their dwellings ; but you see we have no rea-son to think the case strange.
¹James 1:2 The first place or part touching comfort in afflictions, wherein we ought not be cast down and be fainthearted, but rather rejoice and be glad.
²James 1:2 Seeing their condition was miserable in that scattering abroad, he doth well to begin as he doth. Manton: That is, though sense will not find it so, yet in spiritual judgment you must so esteem it.
³James 1:2 The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it is behoovable for us.
⁴James 1:2 Manton: From that word [Temptations] observe, That the afflictions of God’s people are but trials. He calleth them not afflictions or persecutions, but ” temptations,” from the end for which God sendeth them. The same word is elsewhere used. ” God knoweth how to deliver the godly out of temptation” (2 Pet. ii. 9). Now, affliction is called temptation, not in the vulgar sense, as temptation is put for an occasion or inducement to sin ; but in its proper and native signification, as it is taken for trial and experience, and so we have it positively asserted that this is the end of God; “He fed thee with manna in the wilderness, to humble thee, and prove thee, and do thee good at the latter end ” (Deut. viii. 16). The afflictions of the saints are not judgments, but corrections, or trials ; God’s discipline to mortify sin, or his means to discover grace, to prove our faith, love, patience, sincerity, constancy, &c.
¹James 1:3 The second, Because patience, far passing and most excellent virtue, is by this means engendered in us. Manton: Here is the first argument, to press them to joy in afflictions, taken partly from the nature, partly from the effect, of them: the nature of them, they are a trial of faith; the effect or fruit of them, they beget or work patience.
Goodwin: But they might say. You have propounded this hard and strange duty to us; what ground is there that may rationally and effectually persuade and bring our hearts to it? What considerations that may procure us this joy, and how may we be wrought up to it? For God never gave any commandment but there was a full and sufficient ground and reason to enforce it. He gives them two grounds: one at the 3rd and 4th verses, ‘Knowing this, that the trying of your faith worketh patience. And let patience have her perfect work, that ye may be perfect and complete, lacking nothing.’ This is a ground from what follows in this life. The other is at the 12th verse, ‘Blessed is the man that endureth temptation ; for when he is tried, he shall receive the crown of life.’ This is the reward that follows in the life to come, in the hope and expectation of which you may count it all joy that now you are tried ; for the end and issue of them is a crown of glory, which these do work, as 2 Cor. iv. 17.’
²James 1:3 That wherewith your faith is tried, to wit, those manifold temptations.
³James 1:3 Manton: The original word is κατεργαζεται, perfecteth, patience ; but this is a new paradox, how affliction or trial, which is the cause of all murmuring or impatience, should work patience! Calvin: Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God’s help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced.
I answer, 1st, Some expound the proposition of a natural patience, which, indeed, is caused by the mere affliction. When we are used to them, they are the less grievous: passions being blunted by continual exercise, grief becometh a delight. But I suppose this is not in the aim of the apostle: this is a stupidity, not a patience. 2dly, Then I suppose the meaning is, that our trials minister matter and occasion for patience. 3dly, God’s blessing must not be excluded. The work of the efficient is often given to the material cause, and trial is said to do that which God doth. By trial he sanctifieth afflictions to us, and then they are a means to beget patience. 4thly, We must not forget the distinction between punishment and trial. The fruit of punishment is despair and murmuring; but of trial, patience and sweet submission. To the wicked every condition is a snare: they are corrupted by prosperity, and dejected by adversity. But to the godly every estate is a blessing: their prosperity worketh thanksgiving; their adversity, patience.
⁴James 1:3 Manton: From the same, we may observe more particularly, that patience is a grace of an excellent use and value. We cannot be Christians without it; we cannot be men without it. Not Christians; for it is not only the ornament, but the conservatory of other graces. How else should we persist in well-doing, when we meet with grievous crosses? Therefore the apostle Peter biddeth us to “join moreover virtue with your faith; and with virtue, knowledge; and with knowledge, temperance; and with temperance, patience” (2 Pet. i. 5, 6); where are all the requisites of true godliness. It is grounded in faith, directed by knowledge ; defended on the right hand by temperance, against the allurements of the world ; on the left, by patience, against the hardships of the world. You see we cannot be Christians without it: so also not men. Christ saith; ‘In patience possess your souls” (Luke xxi. 19).
¹James 1:4 The third argument propounded in manner of an exhortation, that true and continual patience may be discerned from feigned and for a time. The cross is as it were the instrument wherewith God doth polish and refine us. Therefore the work and effect of afflictions, is the perfecting of us in Christ.
²James 1:4 Manton: The perfection of our graces is not discovered, till we are put upon many and great trials. As a pilot’s skill is discerned in a storm, so is a Christian’s grace in many and great troubles. Well then, in all that doth befall you say, Yet patience hath not had its perfect work.
³James 1:4 Manton: Christians will be coveting and aspiring to absolute perfection. They are led on to growth by this aim and desire. They hate sin so perfectly, that they cannot be quiet, till it be utterly abolished. First they go to God for justification, ne damnet, that the damning power of sin may be taken away ; then for sanctification, ne regnet, that the reigning power of sin may be destroyed ; then for glorification, ne sit, that the very being of it may be abolished. And, as they are bent against sin, with a mortal and keen hatred, so they are carried on with an earnest and importunate desire of grace.
¹James 1:5 An answer to a private objection: It is easily said, but it is not so easily done. He answereth that we need in this case a far other manner of wisdom, than the wisdom of man, to judge those things best for us, which are most contrary to the flesh: but yet we shall easily obtain this gift of wisdom, if we ask it rightly, that is, with a sure confidence of God, who is most bountiful and liberal. Manton: That all men are concluded and shut up under an estate of lacking. [If any of you] This supposition, as we showed before, is a universal affirmative. God’s wisdom suffereth the creatures to lack, because dependence begetteth observance. If we were not forced to hang upon heaven, and live upon the continued supplies of God, we should not care for him. We see this, the less sensible men are of the condition of mankind, the less religious. Promises usually invite those that are in want, because they are most likely to regard them: “Ho every one that thirsteth, and he that hath no money” (Isa. lv. 1). “The weary and heavy laden” (Mat. xi. 28). ” The poor in spirit, and they that hunger and thirst after righteousness” (Matt. v.). Being humbled by their own wants and needs, they are most pliable to God’s offers. Well, then do not think your lot is above the lot of the rest of the creatures : God only is ἀτάρκησ, self-happy, self-sufficient ; other things are encompassed with wants, that they may look after him, “The eyes of all things are upon thee, and thou satisfiest the desire of every living thing” (Psal. cxlv. 15, 16). The creatures are made up of desires, that their eyes may be upon God. Certainly they want most that want nothing. Be sensible of your condition.
²James 1:5 By wisdom he meaneth the knowledge of that doctrine whereof mention was made before, to wit, wherefore we are afflicted of God, and what fruit we have to reap of affliction. Manton: [Wisdom,] It is to be restrained to the circumstances of the text, not taken generally. He intendeth wisdom or skill to bear afflictions: for in the original, the beginning of this verse doth plainly catch hold of the heel of the former: ἐν μηδενὶ λειπόμενοι, and then εἰ δέ τις ὑμῶν λείπεται, lacking nothing, and presently, if any of you lack. [Let him ask it] That is, by serious and earnest prayer. [Of God,] To whom our addresses must be immediate.
³James 1:5 Manton: God will have every thing fetched out by prayer: he giveth nothing without asking; it is one of the laws according to which heaven’s bounty is dispensed. “I will be sought to by the house of Israel for this thing” (Ezek. xxxvi. 37). God will have us see the author of every mercy by the way of obtaining it. It is a comfort and a privilege to receive mercies in a way of duty.
⁴James 1:5 Manton: to all askers, all that seek him with earnestness and truth. see Heb. 11:6
⁵James 1:5 Manton: Some suppose it implieth, he doth not give proudly, as men use to do, upbraiding those that receive with their words or looks: so God upbraideth not; that is, doth not disdainfully reject the asker, or twit him with his unworthiness, or doth not refuse, because of present failings or former infirmities. But I think, it rather noteth God’s indefatigableness to do good: ask as oft as you will; he upraideth you not with the frequency of your accesses to him. He doth not twit us with asking, though he twitteth us with the abuse of what we have received upon asking. He doth upbraid, not to begrudge his own bounty, but to bring us to a sense of our shame, and to make us own our ingratitude.
¹James 1:6 This is to be taken either particularly, of confidence in prayer, or generally of faith without which all prayer is rendered unacceptable to God. Calvin: Faith is that which relies on God’s promises, and makes us sure of obtaining what we ask.
²James 1:6 Why then what need of another Mediator or priest? For as soon as merits of men, works of flesh or free will spring into the mind, prayer to God is utterly abolished, and doubt must needs reign in the conscience.
³James 1:6 A digression or going aside from his matter, against prayers which are conceived with a doubting mind, whereas we have a certain promise of God, and this is that second part of the Epistle. This is a further explanation of the statement, “and it shall be given him.” which it was necessary to distinguish that the apostle meant this not absolutely, but relatively to faith which is and must be supplied by God the giver of all good things, who gives us a ready heart to ask, and provides our request through that faith and prayer He granted us.
¹James 1:7 This supposes that the previous word, “let him ask in faith” pertaineth to faith in general without which prayer is rendered unacceptable, for here (and also in v8) the apostle assureth us that those who ask with a doubtful mind (that is without faith) are but hypocrites and shall receive no blessing from God. True it is that they shall receive good things in this life, but mingled with God’s everlasting disfavor will turn towards their destruction. see WSC Q. 104
¹James 1:7 That is from God in general, and from Christ in particular through whom all blessings from the Father flow to us, being received by faith.
¹James 1:8 Or hypocrite, for though they may pray oft and with many words, it is only to convince themselves and others of their religious sincerity, and so give God the lie, while they abide still in their sinful state; full of all ignorance, malice, deceit, lust and envy.
Manton: That unbelieving hypocrites are men of a double mind. They want the conduct of the Spirit, and are led by their own affections, and therefore cannot be settled. Fear, the love of the world, carnal hopes and interests, draw them hither and thither; for they have no certain guide and rule. It is said of godly men, ” They shall not be afraid of evil tidings ; their heart is fixed, trusting in the Lord'” (Psal. cxii. 7). They walk by a sure rule, and look to sure promises ; and therefore, though their condition is changed, their heart is not changed ; for the ground of their hopes is still the same. Carnal men’s hearts rise and fall with their news ; and when affairs are doubtful, their hopes are uncertain, for they are fixed upon uncertain objects. ” They are confounded, for they have heard evil tidings,” saith the prophet (Jer. xlix. 23).
²James 1:8 In all his thoughts and his deeds. For he that approaches God’s throne in prayer on the basis of his own works cannot be ready to receive anything gratuitously at the hands of God.
¹James 1:9 He returneth to his purpose, repeating the proposition, which is, that we must rejoice in the cross, for it doth not press us down, but exalt us. Manton: That the vilest and most abject condition will not excuse us from murmuring. Though ταπεινὸς, base, yet you may rejoice and glory in the Lord. A man cannot sink so low as to be past the help of spiritual comforts. In the place of dragons there is somewhat to check murmurings, somewhat that may allay the bitterness of our condition, if we had eyes to see it. Though the worst thing were happened to you, poverty, loss of goods, exile, yet in all this there is no ground of impatiency. The brother of low degree may pitch upon something in which he may glory. Well then, do not excuse passion by misery, and blame your condition when you should blame yourselves. It is not your misery, but your passions, that occasion sin. Wormwood is not poison. But alas, the old Adam is found in us : ” The woman which thou gavest me, gave me, and I did eat.” We blame Providence, when we should smite upon our own thighs. It is but a fond excuse to say, Never such sufferings as mine ; ” Is there any sorrow like unto my sorrow ?” (Lam. i. 2.) Men pitch upon that circumstance, and so justify their murmurings. But remember, the greatness of your sufferings cannot give allowance to the exorbitancies of your passions. The low degree hath its comforts.
²James 1:9 Manton: That is, a Christian. The people of God are expressed by that term, because the truest friendship and brotherhood is inter bonos, among the good and godly. Combinations of wicked men are rather a faction and a conspiracy, than a brotherhood. Therefore you find this in Scripture notion always appropriated to the people of God.
³James 1:9 Who is afflicted with poverty, or contempt, or with any kind of calamity.
⁴James 1:9 Calvin: As Paul, exhorting servants submissively to bear their lot, sets before them this consolation, that they were the free-men of God, having been set free by his grace from the most miserable bondage of Satan, and reminds them, though free, yet to remember that they were the servants of God; so here James in the same manner bids the lowly to glory in this, that they had been adopted by the Lord as his children; and the rich, because they had been brought down into the same condition, the world’s vanity having been made evident to them. Thus the first thing he would have to do is to be content with their humble and low state; and he forbids the rich to be proud. Since it is incomparably the greatest dignity to be introduced into the company of angels, nay, to be made the associates of Christ, he who estimates this favor of God aright, will regard all other things as worthless. Then neither poverty, nor contempt, nor nakedness, nor famine nor thirst, will make his mind so anxious, but that he will sustain himself with this consolation. “Since the Lord has conferred on me the principal thing, it behooves me patiently to bear the loss of other things, which are inferior.” Behold, how a lowly brother ought to glory in his elevation or exaltation; for if he be accepted of God, he has sufficient consolation in his adoption alone, so as not to grieve unduly for a less prosperous state of life.
¹James 1:10 Before he concludeth, he giveth a doctrine contrary to the former: to wit, how we ought to use prosperity, which is plenty of all things: to wit, so that no man therefore please himself, but be so much the more void of pride.
²James 1:10 Who hath all things at his will. Manton: Riches in the having, in the bare possession, are not a hindrance to Christianity, but in our abuse of them. The sum of all is, it is impossible to trust in riches, and enter into the kingdom of God ; and it is to us impossible to have riches, and not to trust in them. Well then, of all men, rich men should be most careful. A man may be rich and godly, but it is because now and then’ God will work some miracles of grace. Your possessions will not be your ruin, till your corruptions mingle with them.
³James 1:10 Manton: More properly then it is understood of the disposition of the heart, of a low mind in a high condition; and so it noteth either such humility as ariseth from the consideration of our own sinfulness (they are happy indeed whom God hath humbled with a sense of their sins), or from a consideration of the uncertainty of all worldly enjoyments. When our hearts are drawn from a high esteem of outward excellencies, and we live in a constant expectation of, and preparation for, the cross, we may be said to be made low, though never so much exalted ; which I suppose is chiefly intended : and so it suiteth with the reason annexed, and is parallel with that of the apostle, ” Charge the rich men of this world, that they be not high-minded, and trust not in uncertain riches” (1 Tim. vi. 17). The meaning is, that the glory of their condition is, that, when God hath made them most high, they are most low in their own thoughts.
⁴James 1:10 An argument taken of the very nature of the things of the world themselves, for that they are most vain and uncertain.
¹James 1:11 Manton: That is, so may, for the passage is not absolutely definitive of what always shall be, but only declarative of what may be ; and there- fore the future tense is used for the potential mood. We see, many times, that ; ‘ the wicked live, become old, and mighty in power ; their houses are safe from fear, neither is the rod of God upon them : their bull gendereth, and failethnot: their cow calveth, and casteth not her calf” (Job xxi. 7, 9, 10). Therefore I say the apostle showeth not what always cometh to pass, but what may be, and usually falleth out, and what at length certainly will be their portion.
¹James 1:11 Whatsoever he either purposeth in his mind, or doeth. Manton: The meaning is then, that, though worldly men fare never so hardly, beat their brains, tire their spirits, rack their consciences ; yet many times all is for nothing : either God doth not give them an estate, or not the comfort of it. But his beloved, without any of these racking cares, enjoy contentment. If they have not the world, they have sleep and rest ; with silence submitting to the will of God, and with quietness waiting for the blessing of God. Well then, acknowledge the providence that you may come under the blessing of it. Labour, without God, cannot prosper ; against God, and against his will in his word, will surely miscarry.
¹James 1:12 The conclusion: Therefore we must patiently bear the cross: and he addeth a fourth argument, which comprehendeth the sum of all the former, to wit, because we come by this way to the crown of life, but yet of grace according to the promise.
¹James 1:12 Manton: That is, that patiently and constantly beareth. A wicked man suffereth, but he doth not endure. They suffer, but unwillingly, with murmuring and blasphemy. But the godly man endureth; that is, beareth the affliction with patience and constancy ; without murmuring, fainting, or blaspheming. Enduring is taken in a good sense; as, “If ye endure chastening, God dealeth with you as sons” (Heb. xii. 7); God is not perceived to deal as a father, but when the affliction is patiently borne, which the apostle calleth enduring there.
¹James 1:12 Affliction whereby the Lord trieth him. Manton: Affliction is so called as before. In itself it is a punishment of sin, but to the godly but a trial ; as death, the king of terrors, or highest of afflictions, is in itself the wages of sin, but to them the gate of eternal life.
¹James 1:12 Manton: When he is made or found approved ; that is, right and sound in the faith. It is a metaphor taken from metals, whose excellency is discerned in the fire.
¹James 1:13 The third part of this Epistle, wherein he descendeth from outward tentations, that is, from afflictions, whereby God trieth us, to inward, that is, to those lusts whereby we are stirred up to do evil. The sum is this: Every man is the author of these temptations to himself, and not God: for we bear about in our bosoms that wicked corruption, which taketh occasions by what means soever, to stir up evil motions in us, whence out at length proceed wicked doing, and in conclusion followeth death the just reward of them. Manton: That is, tempted to sin, for in this sense is the word used in Scripture : as δοκιμάζειν, or trial, is the proper word for the other temptation, so πειράζειν is the proper word for temptations to sin. Thus the Devil is called, the tempter (Matt. iv. 3) ; and in the Lord’s Prayer we pray, that we may not be led, into temptation, chiefly intending that we may not be cast upon solicitations to evil ; so here, ” When he is tempted,” that is, so solicited to sin that he is overcome by it.
²James 1:13 When he is provoked to do evil.
³James 1:13 Here is a reason showed, why God cannot be the author of evil doing in us, because he desireth not evil. Manton: The sum is, God cannot, by any external applications, or ill motions from within, be drawn aside to that which is unjust.
¹James 1:14 Manton: Here he cometh to show the true and proper cause of sin, having removed the false pretended cause; namely, God’s providence and decree. The true procreating cause of sin is in every man’s soul. It is his lust.: he carrieth the ‘the food and fuel of it’, in his own bosom.
¹James 1:15 By sin is meant in this place actual sin.
¹James 1:16 Another reason taken of contraries: God is the author of all goodness, and so, that he is always like himself; how then can he be thought to be author of evil?
¹James 1:17 From him who is the fountain and author of all goodness.
¹James 1:17 He goeth on in the metaphor: for the sun by his manifold and sundry kinds of turning, maketh hours, days, months, years, light and darkness.
¹James 1:18 The fourth part concerning the excellency and fruit of the word of God. The sum is this: we must hear the word of God most carefully and diligently, seeing it is the seed, wherewith God of his free favor and love hath begotten us unto himself, picking us out of the number of his creatures. And the Apostle condemneth two faults, which do greatly trouble us in this matter, to wit, for that we so please ourselves, that we had rather speak ourselves than hear God speaking: yea, we snuff and are angry when we are reprehended: against which faults, he setteth a peaceable and quiet mind, and such an one as is desirous of purity.
¹James 1:18 This is it which Paul calleth gracious favor, and good will, which is the fountain of our salvation.
¹James 1:18 As it were an holy kind of offering, taken out of the residue of man.
¹James 1:20 That which God appointeth.
¹James 1:21 By meekness, he meaneth modesty, and whatsoever is contrary to an haughty and proud stomach.
¹James 1:22 Another admonition. Therefore is God’s word heard, that we may frame our lives according to the prescript thereof.
¹James 1:22 He addeth reasons, and those most weighty: first, because they that do otherwise, do very much hurt themselves.
¹James 1:23 Secondly, because they lose the chiefest use of God’s word, which correct not by it the faults that they know.
¹James 1:23 He alludeth to that natural spot, to which is contrary that purity whereunto we are born again, the lively image whereof we behold in the Law.
¹James 1:25 Behaving himself so: for works do show faith.
¹James 1:26 The third admonition: The word of God prescribeth a rule not only to do well, but also to speak well.
¹James 1:26 The fountain of all brabbling, and cursed speaking, and sauciness, is this, that men know not themselves.
¹James 1:27 The fourth: the true service of God standeth in charity toward our neighbors (especially such as need others’ help, as the fatherless and widows), and purity of life.
¹James 1:27 To have a care of them, and to help them as much as we can.

Chapter 2:

1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

3 And ye have respect to him that weareth the fine clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

4 Are ye not then partial in yourselves, and become judges of evil thoughts?

5 Hearken, my beloved brethren, Hath not God chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom which he hath promised to them that love him?

6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

7 Do they not blaspheme that worthy name by the which ye are called?

8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

9 But if ye have respect to persons, ye commit sin, and are convicted by the law as transgressors.

10 For whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all.

11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

12 So speak ye, and so do, as they that shall be judged by the law of liberty.

13 For there shall be condemnation merciless to him that sheweth no mercy, and mercy reioiceth against condemnation.

14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can that faith save him?

15 If a brother or sister be naked, and destitute of daily food,

16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful for the body; what doth it profit?

17 Even so faith, if it have no works, is dead in itself.

18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

19 Thou believest that there is one God; thou doest well: the devils also believe it, and tremble.

20 But wilt thou understand, O thou vain man, that the faith which is without works, is dead?

21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

22 Seest thou not that the faith wrought with his works, and through the works was the faith made perfect?

23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

24 Ye see then how that of works a man is justified, and not of faith only.

25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

26 For as the body without the spirit is dead, so the faith without works is dead also.

Chapter 3:

1 My brethren, be not many masters, knowing that we shall receive the stricter judgment.

2 For in many things we offend all. If any man offend not in word, he is a perfect man, able also to bridle the whole body.

3 Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

11 Doth a fountain send forth at the same place sweet water and bitter?

12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

13 Who is a wise man and endued with knowledge among you? let him shew by good conversation his works in meekeness of wisdom.

14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

15 This wisdom descendeth not from above, but is earthly, sensual, devilish.

16 For where envying and strife is, there is sedition and every evil work.

17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

18 And the fruit of righteousness is sown in peace of them that make peace.

Chapter 4:

1 From whence come wars and contentions among you? come they not hence, even of your lusts that war in your members?

2 Ye lust, and have not: ye kill, and desire immoderately, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.

8 Draw near to God, and he will draw near to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

10 Cast down yourselves before the Lord, and he will lift you up.

11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

13 Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

14 and yet ye cannot tell what shall be tomorrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.

16 But now ye rejoice in your boastings: all such rejoicing is evil.

17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Chapter 5:

1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

2 Your riches are corrupted, and your garments are motheaten.

3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

4 Behold, the hire of the labourers who have reaped down your fields, which you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Hosts.

5 Ye have lived in pleasure on the earth, and in wantonness; ye have nourished your hearts, as in a day of slaughter.

6 Ye have condemned and killed the just; and he doth not resist you.

7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

8 Be ye also patient therefore and settle your hearts: for the coming of the Lord draweth near.

9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

10 Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering adversity and of long patience.

11 Behold, we count them blessed which endure. Ye have heard of the patience of Job , and have known what end the Lord made. For the Lord is very pitiful and merciful.

12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

14 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:

15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

17 Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

19 Brethren, if any of you do err from the truth, and one convert him;

20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and hide a multitude of sins.