Heb13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.
Heb13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Heb13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Heb13:13 Let us go forth therefore unto him without the camp, bearing his reproach.
Heb13:14 For here have we no continuing city, but we seek one to come.
Heb13:15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
Heb13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
Heb13:17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Heb13:18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Heb13:19 But I beseech you the rather to do this, that I may be restored to you the sooner.
Heb13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Heb13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
Heb13:22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
Heb13:23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Heb13:24 Salute all them that have the rule over you, and all the saints. They of Italy salute you.
Heb13:25 Grace be with you all. Amen.
James
The author identifies himself as James (1:1); he was probably the brother of Jesus and leader of the Jerusalem council (Ac 15). Four men in the NT have this name. The author of this letter could not have been the apostle James, who died too early (a.d. 44) to have written it. The other two men named James had neither the stature nor the influence that the writer of this letter had.
James was one of several brothers of Christ, probably the oldest since he heads the list in Mt 13:55. At first he did not believe in Jesus and even challenged him and misunderstood his mission (Jn 7:2-5). Later he became very prominent in the church:
He was one of the select individuals Christ appeared to after his resurrection (see 1Co 15:7 and note).
Paul called him a 'pillar' of the church (Gal 2:9).
Paul, on his first post-conversion visit to Jerusalem, saw James (Gal 1:19).
Paul did the same on his last visit (Ac 21:18).
When Peter was rescued from prison, he told his friends to tell James (Ac 12:17).
James was a leader in the important council of Jerusalem (Ac 15:13).
Jude could identify himself simply as 'a brother of James' (Jude 1:1), so well known was James. He was martyred c. a.d. 62.
Some date the letter in the early 60s. There are indications, however, that it was written before a.d. 50:
Its distinctively Jewish nature suggests that it was composed when the church was still predominantly Jewish.
It reflects a simple church order -- officers of the church are called 'elders' (5:14) and 'teachers' (3:1).
No reference is made to the controversy over Gentile circumcision.
The Greek term synagoge ('synagogue' or 'meeting') is used to designate the meeting or meeting place of the church (2:2).
If this early dating is correct, this letter is the earliest of all the NT writings -- with the possible exception of Galatians.
The recipients are identified explicitly only in 1:1: 'the twelve tribes scattered among the nations.' Some hold that this expression refers to Christians in general, but the term 'twelve tribes' would more naturally apply to Jewish Christians. Furthermore, a Jewish audience would be more in keeping with the obviously Jewish nature of the letter (e.g., the use of the Hebrew title for God, kyrios sabaoth, 'Lord Almighty,' 5:4). That the recipients were Christians is clear from 2:1; 5:7-8. It has been plausibly suggested that these were believers from the early Jerusalem church who, after Stephen's death, were scattered as far as Phoenicia, Cyprus and Syrian Antioch (see Ac 8:1; 11:19 and notes). This would account for James's references to trials and oppression, his intimate knowledge of the readers and the authoritative nature of the letter. As leader of the Jerusalem church, James wrote as pastor to instruct and encourage his dispersed people in the face of their difficulties (see essay, p. 2539).
Characteristics that make the letter distinctive are: (1) its unmistakably Jewish nature; (2) its emphasis on vital Christianity, characterized by good deeds and a faith that works (genuine faith must and will be accompanied by a consistent lifestyle); (3) its simple organization; (4) its familiarity with Jesus' teachings preserved in the Sermon on the Mount (compare 2:5 with Mt 5:3; 3:10-12 with Mt 7:15-20; 3:18 with Mt 5:9; 5:2-3 with Mt 6:19- 20; 5:12 with Mt 5:33-37); (5) its similarity to OT wisdom writings such as Proverbs (see essay, p. 970); (6) its excellent Greek.
Greetings (1:1)
Trials and Temptations (1:2-18)
The Testing of Faith (1:2-12)
The Source of Temptation (1:13-18)
Listening and Doing (1:19-27)
Favoritism Forbidden (2:1-13)
Faith and Deeds (2:14-26)
Taming the Tongue (3:1-12)
Two Kinds of Wisdom (3:13-18)
Warning against Worldliness (ch. 4)
Quarrelsomeness (4:1-3)
Spiritual Unfaithfulness (4:4)
Pride (4:5-10)
Slander (4:11-12)
Boasting (4:13-17)
Warning to Rich Oppressors (5:1-6)
Miscellaneous Exhortations (5:7-20)
Concerning Patience in Suffering (5:7-11)
Concerning Oaths (5:12)
Concerning the Prayer of Faith (5:13-18)
