JAMES, EPISTLE OF (see James. ante), is strongly attested as genuine by being in the Syriac version of the New Testament, made about the close of the it c. and in use near the region where the apostle James and his first readers lived. There are probable allusions also to it in the writings of Clement, who, about the same time, was bishop of Rome, and in those of Hermes of the 2d century. Ortgen, in the 3d c., and Athanasius in the 4th, quote it as genuine. Eusebius, in the 4th, classes it among the writings not unanimously received; says that some even regarded it as spurious, yet testifies that it was used by most of the churches; and in other passages, quoting it without hesitation, he speaks of it as Scripture, and of its author as the holy apostle. Jerome, in the same century, says that James wrote an:epistle; Which_sothe regarded' as the of person who had appended to it the apostle's name, but that gradually, as time advanced, its authority was established. When, in 397, tile council of Carthage acknowledged it as canonical, it had become almost universally acceptable to the churches both of the east and the west. At the reformation, Luther at first, in tile ardor of his zeal for the doctrine of justification by faith, misapprehending the epistle as though it contradicted the teachings of Paul, called it strawy;" but afterwards in his mature judgment, perceiving that the contra diction was only apparent, he acknowledged its authority. The appearance of contra diction between Paul and James, on which so such stress has been laid, results from disregarding the different points at which their views of faith und works were taken. Paul tirst speaks of Abraham in his unrenewed state; Jones speaks of him after his experience of divine grace: Paul describes justification as the act of God; James looks on it as manifested to men: Paul declares that works wrought without laid' are insuf ficient to procure it; James affirms: that works wrought iu faith are necessary to manifest it: Paul looks at Abraham's faith when first exercised and as known to God; James regards it after it had had its ultimation in works that were visible to men. In other
passages of Paul's writings, where his point of view is the same as that of James, he agrees perfectly with him, declaring it impossible that genuine faith should he without the fruit of good works, and bringing forward the works of Abraham and Rahab as the fruits of their faith, precisely as James does.
Analysis.—Part I. chap. i. exhorts Christians to practice joyful patience under trials; to seek wisdom from God with unwavering faith; to rejoice in poverty, because of. the exaltation which the gospel confers; and in wealth, because of the discipline which it supplies; to remember that God is the aa,thor of nothing evil, but of everything good;. to receive the word of God promptly and inutility, reducing it to practice, and under its guidance, persevering in a benevolent and pure life. Part H. (ii.–v. censures• the exhibition, in Christian assemblies, of greater respect for the rich than for the poor; declares that all profession of faith, however confident, which does not lead to good works is only a pretense which cannot justify a sinner; denounces ungoverned and mak evolent speech as a source of great evils and in giarin2.; contrast to the pure and peaceful wisdom which, coming from above, manifests itself in benevolent words and deeds; and condemns strife, immorality, pride, reckless pursuit of pecuniary gain, oppression of the poor, and luxurious living, as the punitive judgment of God. Part III. (v. 7-20) exhorts again to patient waiting for the coining of the Lord, encouraged by the remem brance of the prophets and especially of Job; to reverent and careful speech; to con fession and prayer, commended by the example of Elijah who, with a nature like that of other men, obtained signal answ ers to his prayers; and to zealous efforts for the con version of transgressors, animated by the joyful hope of saving souls front death.