The Epistle of James, the first of the general letters (Catholic epistles) of the New Testament of the Bible, is an exhortation to Christian patience and obedience. The book, more a sermon than a letter, uses 54 imperatives in 108 verses to call its readers to responsible living that accords with what they profess.该书信詹姆斯，首先一般字母（天主教书信）新约圣经的圣经，是一个告诫，以基督教的耐心和服从。这本书，更多的说教比的信中，使用54的必要性在108诗呼吁其读者负责的生活，符合他们自称。 Traditionally, James, "the Lord's brother," has been accepted as the author, which would date the book between AD 45 and 50 and would account for its primitive Christology.传统上，詹姆斯， “上帝的兄弟”已被接受作为作者，这将日期，这本书之间的广告45和50 ，并会帐户，供其原始christology 。 Some scholars, however, claim that it comes much later from the hand of another and date the book from late 1st century to early 2d century.一些学者，然而，声称它来晚得多，从另一手和日期排列的这本书由已故第一世纪初，二维世纪。
Although accepted by the church from the 2d century, James was reluctantly admitted into the Protestant New Testament canon.虽然接受了由教会从二维世纪，詹姆斯勉强获准进入基督教新约圣经佳能。 Martin Luther rejected the book as "a right strawy epistle," because he thought that James contradicted Saint Paul's view of justification by faith alone. Paul, however, was emphasizing the inappropriateness of works for salvation whereas James spoke of works that issue from faith. For both, the essentials are the same, and both were probably dealing independently with a traditional topic of Jewish belief.马丁路德拒绝了这本书作为“权利strawy书信” ，因为他认为违背了圣詹姆斯保罗的看法，理由是由信仰单。 保罗，然而，强调是不适当的工程，为救亡而涂谨申议员发言的工程问题，从信仰。两，要点都是一样的，都可能处理独立与传统主题的犹太信仰。
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(1.) Author of, was James the Less, the Lord's brother, one of the twelve apostles. （ 1 ）的作者，是詹姆斯较少，主的兄弟，其中的12使徒。 He was one of the three pillars of the Church (Gal. 2:9).他的三大支柱之一，该教会（ gal. 2时09分） 。 (2.) It was addressed to the Jews of the dispersion, "the twelve tribes scattered abroad." （ 2 ）这是给犹太人的分散， “ 12部落分散在国外” 。 (3.) The place and time of the writing of the epistle were Jerusalem, where James was residing, and, from internal evidence, the period between Paul's two imprisonments at Rome, probably about AD 62. （ 3 ） ，时间和地点的写作的书信被耶路撒冷，詹姆斯居住，并从内部证据，期间，保罗的两个监禁在罗马，可能是关于广告62 。 (4.) The object of the writer was to enforce the practical duties of the Christian life. （ 4 ）对象的作者是执行实际的职责，基督徒生活。 "The Jewish vices against which he warns them are, formalism, which made the service of God consist in washings and outward ceremonies, whereas he reminds them (1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of religious zeal, was tearing Jerusalem in pieces (1:20); fatalism, which threw its sins on God (1:13); meanness, which crouched before the rich (2:2); falsehood, which had made words and oaths playthings (3:2-12); partisanship (3:14); evil speaking (4:11); boasting (4:16); oppression (5:4). “犹太人的罪恶，这对他警告说，他们是，形式主义，使天主服务的构成在冲洗液及离港仪式，而他提醒他们（ 1:27 ） ，它，而不是在积极的爱和纯洁性;狂热，其中，下外衣的宗教热情，被撕裂，在耶路撒冷件（ 1:20 ） ;宿命论，投掷其捷联惯导系统对神（ 1:13 ） ; meanness ， crouched前，丰富的（ 2:2 ） ;假的，这使得换言之及宣誓玩具（ 3:2-12 ） ;党派（ 3:14 ） ;邪恶的发言（ 4时11分） ;吹嘘（ 4时16分） ;压迫（ 5时04分） 。
The great lesson which he teaches them as Christians is patience, patience in trial (1:2), patience in good works (1:22-25), patience under provocation (3:17), patience under oppression (5:7), patience under persecution (5:10); and the ground of their patience is that the coming of the Lord draweth nigh, which is to right all wrong (5:8)." "Justification by works," which James contends for, is justification before man, the justification of our profession of faith by a consistent life. Paul contends for the doctrine of "justification by faith;" but that is justification before God, a being regarded and accepted as just by virtue of the righteousness of Christ, which is received by faith.伟大的教训，他教他们作为基督徒的是耐心，耐心，在审判（ 1:2 ） ，耐心，良好的工程（ 1:22-25 ） ，耐心等待下挑衅（ 3时17分） ，耐心的压迫下， （ 5:7 ） ，耐心的迫害下， （ 5时10分） ;和理由，他们的耐心是未来的主draweth几乎是，这是向正确的全都错了（ 5时08分） 。 “ ， ”理工程“ ，涂谨申议员争辩，理由是之前的男子，理由是我们专业的信念一致的生活。保罗争辩为中庸“的理由，由信仰” ，但这是理由，在上帝面前，被视为和接受，正如刚才所凭借的正义基督，这是所收到的信念。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The questions concerning this epistle are treated in the following order:问题有关的书信，这是治疗的顺序如下：
I. Author and Genuineness;一，作者和真实性;
II.二。 Tradition as to the Canonicity;传统作为向canonicity ;
III.三。 Analysis and Contents of the Epistle;分析和内容的书信;
IV.四。 Occasion and Object;场合和对象;
V. To whom addressed;五，向谁处理;
VI.六。 Style;作风;
VII.七。 Time and Place of composition.的时间和地点组成。
I. AUTHOR AND GENUINENESS一，作者和真实性
The author is commonly identified with the Lord's brother, the Bishop of Jerusalem (see ST. JAMES THE LESS; the view that the Lord's brother must be identified with James, the son of Alpheus, is by far the most probable).作者是常见的确定与主的兄弟，主教在耶路撒冷（见圣詹姆斯较少;认为，上帝的兄弟，必须查明与詹姆斯，儿子alpheus ，是迄今为止最有可能的） 。 Internal evidence (contents of the Epistle, its style, address, date, and place of composition) points unmistakably to James, the Lord's brother, the Bishop of Jerusalem, as the author; he exactly, and he alone, fulfils the conditions required in the writer of the Epistle.内部证据（内容的书信，其作风，地址，日期和地点组成）点，明白无误地向詹姆斯，主的兄弟，主教在耶路撒冷，作为作者，他到底，他仅符合要求的条件在作家的书信。 External evidence begins at a comparatively late date.外部证据，开始在一个比较晚的日期。 Some coincidences, or analogies, exist between the Epistle and the Apostolic Fathers (Clement of Rome, the Pastor Hermas, St. Justin, St. Irenæus; see Mienertz, "Der Jacobusbrief", Freiburg im Br., 1905, p. 55 sqq.).一些巧合，或类比，存在之间的书信和使徒的父亲（克莱门特的罗马，牧师hermas ，圣贾斯汀，圣irenæus ;见mienertz ， “明镜jacobusbrief ” ，弗赖堡即时通讯溴， 1905年，第55页sqq ） 。 The literary relation between the Epistle of James and the Epistle to the Romans is doubtful.文学之间的关系书信的詹姆斯和书信向罗马令人怀疑。 Its later recognition in the Church, especially in the West, must be explained by the fact that it was written for Jewish Christians, and therefore not widely circulated among the Gentile Churches.稍后承认在教会里，尤其是在西方，必须加以解释的事实，这是书面的犹太人基督徒，所以没有被广泛传阅之间的詹蒂莱教堂。 From the middle of the third century, ecclesiastical authors cite the Epistle as written by St. James, the brother of the Lord.来自中东的第三个世纪，教会的作者举出的书信作为书面由圣雅各福群会，兄弟的主。 See the testimonies in the section following.见的证词，在第以下。 The greater number of the Fathers in the Western Church identify the author with James the Apostle.更大数目的父亲在西方教会，找出作者与詹姆斯的使徒。 In the Eastern Church, however, the authority of Eusebius and St. Epiphanius may explain some ecclesiastical doubts about the Apostolic origin of the Epistle, and consequently about its canonicity.在东部教会，不过，房委会的尤西比乌斯和圣埃皮法尼乌斯也许可以解释一些教会的疑虑使徒原产地的书信，并因此有关其canonicity 。
II.二。 TRADITION AS TO CANONICITY传统的以canonicity
In the first centuries of the Church the authenticity of the Epistle was doubted by some, and amongst others by Theodore of Mopsuestia; it is therefore deuterocanonical.在第一世纪的教会的真实性，该书信有人怀疑一些，和其他由西奥多的摩普绥提亚;因此，这是次经。 It is wanting in the Muratorian Canon, and because of the silence of several of the Western Churches regarding it, Eusebius classes it amongst the Antilegomena or contested writings (Hist. eccl., III, xxv; II, xxiii); St. Jerome gives the like information (De vir. ill., ii), but adds that with time its authenticity became universally admitted.这是要在穆拉多利残卷佳能，因为沉默的几个西方教会有关，尤西比乌斯班，这当中antilegomena或有争议的著作（ hist.传道书，三，二十五;二，二十三） ;圣杰罗姆给类似的信息（德维尔。病患者，二） ，但增加了，随着时间的推移它的真实性，成为普遍承认。 In the sixteenth century its inspired nature was contested by Erasmus and Cajetan; Luther strongly repudiated the Epistle as "a letter of straw", and "unworthy of the apostolic Spirit", and this solely for dogmatic reasons, and owing to his preconceived notions, for the epistle refutes his heretical doctrine that Faith alone is necessary for salvation.在十六世纪，其灵感的性质是有争议的由伊拉斯谟和cajetan ;路德强烈批判的书信为“信稻草” ， “辜负使徒精神” ，这纯粹为教条式的原因，由于他的先入为主的观念，为书信驳斥他的邪教教义，信仰，仅是必要的救赎。 The Council of Trent dogmatically defined the Epistle of St. James to be canonical.理事会特伦特是教条主义地界定了书信的圣雅各福群会的典型。 As the solution of this question of the history of the canonicity of the Epistle depends chiefly on the testimony of the ancient Fathers, it remains to be seen whether it is quoted by them as Scripture.为解决这一历史问题的canonicity的书信，主要是取决于对证词古代的父亲，仍然有待观察，无论是引述他们的经文。 (a) In the Latin Church it was known by St. Clement of Rome (before AD 100), the Pastor Hermas (about AD 150), St. Irenæus (125?-202?, 208), Tertullian (d. about 240), St. Hilary (d. 366), St. Philaster (d. 385), St. Ambrose (d. 397), Pope Damasus (in the canon of about AD 382), St. Jerome (346-420), Rufinus (d. 410), St. Augustine (430), and its canonicity is unquestioned by them. （ a ）在拉丁美洲教会它被称为圣克莱门特的罗马（前广告100 ） ，牧师hermas （约广告150 ） ，圣irenæus （ 125呢？ -202 ？ ， 208 ） ，良（四约240 ） ，圣希拉里（四366 ） ，圣philaster （四385 ） ，圣刘汉铨（四397 ） ，波普达玛斯（在佳能公司的有关广告382 ） ，圣杰罗姆（ 346-420 ） ， rufinus （四410 ） ，圣奥古斯丁（ 430 ） ，其canonicity是不容置疑的，由他们。 (b) In the Greek Church, Clement of Alexandria (d. 217), Origen (d. 254), St. Athanasius (d. 373), St. Dionysius the Areopagite (about AD 500), etc., considered it undoubtedly as a sacred writing. （ b ）在希腊教会，克莱门特在亚历山大（四217 ） ，奥利（四254 ） ，圣亚他那修（四373 ） ，圣教士该areopagite （约广告500 ）等，认为这是毫无疑问作为一个神圣的书面答复。 (c) In the Syrian Church, the Peshito, although omitting the minor Catholic Epistles, gives that of St. James; St. Ephraem uses it frequently in his writings. （ c ）在叙利亚教会， peshito ，虽然省略了轻微的天主教书信，让说，圣雅各福群会;圣ephraem使用它经常在他的著作。 Moreover, the most notorious heretics of Syria recognised it as genuine.此外，最臭名昭著的异端，叙利亚承认它作为真正的。 Thus we find that Nestorius ranked it in the Canon of Sacred Books, and James of Edessa adduces the testimony of James, v, 14.因此，我们认为涅斯排名在佳能神圣的书籍，和詹姆斯伊得撒adduces的证词，涂谨申，五， 14 。 The Epistle is found in the Coptic, Sahidic, Ethiopic, Arabic, and Armenian versions.该书信被发现在该科普特， sahidic ，衣索比亚文，阿拉伯文，亚美尼亚的版本。 Although, therefore, the canonicity of the Epistle of St. James was questioned by a few during the first centuries, there are to be found from the very earliest ages, in different parts of the Church, numerous testimonies in favour of its canonicity.虽然，因此， canonicity的书信圣雅各福群会有人质疑由少数在第一世纪，有被发现，从最早的年龄，不同部位的教会，许多证词赞成，其canonicity 。 From the end of the third century its acceptance as inspired, and as the work of St. James, has been universal, as clearly appears from the various lists of the Sacred Books drawn up since the fourth century.从去年底的第三个世纪，它接受作为灵感，并作为工作的圣雅各福群会，已具有普遍性，作为清楚，似乎从不同的名单，神圣的书籍制定了自第四世纪。
III.三。 ANALYSIS AND CONTENTS OF THE EPISTLE分析和内容的书信
The subjects treated of in the Epistle are many and various; moreover, St. James not infrequently, whilst elucidating a certain point, passes abruptly to another, and presently resumes once more his former argument; hence it is difficult to give a precise division of the Epistle.受试者治疗的，在许多书信和各种;此外，圣雅各福群会不会不常，而澄清的某一点，通过突然到另一个，目前恢复，一旦他的前更多的论据，因此是难以提供一个确切的分工该书信。 It is doubtful whether the sacred writer intended any systematic arrangement of subject; indeed, it is more probable that he did not, for in the Hebrew Sapiential Books of the Old Testament, Proverbs, Ecclesiastes, Ecclesiasticus, to which the present Epistle may in many ways be likened, the order in which the moral sentences stand does not seem to suggest any connection between them.这是有疑问的神圣作家打算进行任何有系统的安排问题;事实上，这是更可能的，他并没有，在希伯来文sapiential书籍的旧约，谚语，传道书， ecclesiasticus ，这本书信可能在许多如何比喻，秩序，在这种秩序的道德服刑的立场，似乎并没有提出任何他们之间的联系。 It will therefore be more expedient to give a simple enumeration of the subjects treated in the Epistle:因此，它将被更多的权宜之计，以举一个简单的枚举的科目处理，在书信：
Inscription (i, 1); persecutions are to be borne with patience and joy (2-4); wisdom must be asked of God with confidence (5-8); humility is recommended (9-11); God is not the author of evil but of good (12-18); we must be slow to anger (19-21); not faith only, but also good works are necessary (22-27).题词（一， 1 ） ;迫害，是要承担的耐心和喜悦（ 2-4 ） ;智慧必须问上帝有信心（ 5-8 ） ;谦卑的建议（ 9月11日） ;上帝不是作者邪恶的，但良好的（ 12-18 ） ;我们必须缓慢的愤怒（ 19-21 ） ;并非只唯，而且良好的工程是必要的（ 22-27 ） 。 Against respect of persons (ii, 1-13); another exhortation to good works (14-26).对尊重的人（二， 1月13日） ;另一个告诫的优秀作品（ 14-26 ） 。 Against the evils of the tongue (iii, 1-12); against envy and discord, 13-18.对邪恶的舌头（三， 1月12日） ;反对羡慕和不和谐， 13日至18日。 Against wars and contentions (iv, 1-3); against the spirit of this world and pride (4-10); against detraction (11-13a); against vain confidence in worldly things (13b-16).反对战争和争论（四， 1月3日） ;反对的精神，这个世界和骄傲（ 4-10 ） ;反对detraction （ 11 - 13 A条） ;反对，妄图信心，在世俗的东西， （ 13 B条- 16 ） 。 Against the rich that oppress the poor (v, 1-6); exhortation to patience in the time of oppression (7-11), and to avoid swearing (12); of the anointing of the sick (13-15); of prayer (16); we must have at heart the conversion of sinners (19-20).对富人欺压穷人（五， 1月6日） ;告诫耐心，在时间的压迫（ 7月11日） ，并避免宣誓就职（ 12 ） ;的anointing的病人（ 13-15 ） ;祈祷（ 16 ） ;我们必须有在心上，转换的罪人（ 19-20 ） 。
This enumeration shows that St. James inculcates especially: patience and perseverance in adversity, temptations, and persecutions; the necessity of good works, mercy, and charity.此枚举表明，圣雅各福群会inculcates尤其是：耐心和毅力，在逆境中，诱惑，和迫害;必要性的优秀作品，慈悲，和慈善机构。 For the question of apparent opposition between St. James and St. Paul with regard to "faith and works" see EPISTLE TO THE ROMANS.为的问题明显对立，圣雅各福群会及圣保罗关于“信仰与工程”见书信向罗马。
IV.四。 OCCASION AND OBJECT场合和对象
A. Occasion答：之际
St. James seems to have been moved to write his Epistle on witnessing that the first fervour of the Jewish Christians had grown cold, and that, owing to various causes, both external and internal, a certain spirit of discouragement had declared itself amongst them.圣雅各福群会，似乎已移至他写的书信就目睹了这首侃侃而谈的犹太基督信徒增加了冷战，并指出，由于各种原因，无论是外部和内部，某气馁的精神，已宣布自己是他们当中。
(1) External Causes. （ 1 ）外部原因。 The new Christian converts found themselves at first the object of the indifference only of their fellow townsfolk, the greater number of whom still remained in unbelief; but this attitude very soon changed to one of hostility and even persecution.新基督教转换发现自己在第一对象的冷漠态度，只有他们的乡亲，越来越多的人仍然在unbelief ，但这种态度很快改变之一的敌意，甚至迫害。 These early converts, belonging as they mostly did to the poorer classes, found themselves oppressed by the wealthy unbelievers; some were refused employment, others were denied their wages (v, 4); at other times they were mercilessly dragged before the tribunals (ii, 6); they were persecuted in the synagogues, and were, besides, reduced to extreme want and even starvation (ii, 15-17).这些早期的转换，归属感，因为他们大多没有给贫困阶层，发现自己被压迫，由富裕unbelievers ;一些被拒绝就业，其他人则否认他们的工资（五， 4 ） ;而在其他时间他们无情地拖在法庭上（二， 6 ） ;他们遭到迫害，在犹太教堂，并，此外，减少到极端的希望，甚至饥饿（第二组， 15-17 ） 。
(2) Internal Causes. （ 2 ）内部的原因。 In the midst of these trials the faith of many began to languish (ii, 14, 20, 26), and the evil ways they had abandoned at their conversion were gradually indulged in once more.在面对这些审判的信念，很多开始languish （二， 14 ， 20 ， 26 ） ，和邪恶的方式，他们已经放弃了在他们的转换，逐渐沉迷于一次。 Thus it came to pass that the poor were despised in the sacred assemblies (ii, 1-9); there were breaches of brotherly charity (ii, 7); some arrogated to themselves the office of teacher who were unfitted (iii, 1, 13); many were guilty of detraction and other sins of the tongue (iii, 1-12; iv, 11-13); there were contentions and lawsuits (iv, 1-2); some indulged in swearing (v, 12); others neglected assiduous prayer (v, 13, 17-18); pride and vainglory were yielded to (iv, 6-10); even some of the sacred rites seem to have been overlooked (v, 14-16).因此，来传递穷人的鄙视，在神圣的集会（二， 1月9日） ;有违反兄弟般的慈善（二， 7 ） ;一些僭自己办公室的老师谁被unfitted （三， 1 ， 13 ） ;许多人有罪detraction和其他捷联惯导系统的舌头（三， 1月12日;四， 11月13日） ;有争论和诉讼（四， 1月2日） ;一些沉迷于宣誓就职（五， 12 ） ;他人忽略刻苦祈祷（五， 13 ， 17-18 ） ;自豪感和vainglory均取得了项至第（四， 6月10日） ;甚至有些神圣的仪式，似乎已被人忽略的（五， 14日至16日） 。 Such were the evils that the Epistle sought to remedy.这种被邪恶认为，书信寻求补救办法。
B. Object乙对象
St. James wrote his Epistle for a moral purpose, and addressed his co-religionists as their pastor, in his quality of Bishop of Jerusalem, in order: (1) to exhort them to constancy in the faith in spite of the persecutions and trials they were undergoing, and to give them comfort in their tribulations; (2) to correct the abuses and extirpate the evils amongst them, by urging them to make their conduct conformable to their faith, and by earnestly reminding them that faith alone would not save them unless they added good works.圣雅各福群会写他的书信为一个道德的目的，并向他的同案religionists作为他们的牧师，在他的质量主教在耶路撒冷，以便： （ 1 ）敦促他们在恒常的信念，尽管该国的迫害和审判他们经历，并给他们安慰，他们的磨难; （ 2 ）纠正滥用和extirpate的祸害，他们当中，敦促他们作出他们的行为符合他们的信仰，并切实提醒他们的信仰，单是救不了他们补充说，除非他们的优秀作品。
V. TO WHOM ADDRESSED五，向谁解决
St. James wrote his Epistle for the Jewish Christians outside Palestine, who, for the greater part, were poor and oppressed.圣雅各福群会写他的书信为犹太基督信徒以外的巴勒斯坦，谁，因为大部份，分别为穷人和被压迫者。 This we gather with certitude from the inscription (i, 1), and from various indications in the text.这是我们收集与certitude从题词（一， 1 ） ，并从各种迹象显示，在文本中。 A. The words, i, 1, "to the twelve tribes" can mean the whole Jewish nation; but the words following, "which are scattered abroad", designate clearly the Jews of the Dispersion.答：换句话说，我， 1 ， “到12部落”可以意味着整个犹太民族，但下面的话“ ，这是分散在国外” ，候任清楚犹太人的分散。 The Jews in Palestine, surrounded by Gentiles, were not considered as "scattered abroad".犹太人在巴勒斯坦，包围外邦人，并没有被视为“分散在国外” 。 That he addressed the Jewish Christians only becomes evident by the fact that the author styles himself "the servant of God, and of our Lord Jesus Christ", and by this title he indicates clearly that he writes to the disciples of Christ only.他讨论了犹太基督信徒只有成为明显的由一个事实，就是作者自称“上帝的仆人，和我们的主耶稣基督” ，和由这个称号，他清楚指出，他写信给弟子基督只。
B. That the readers were Jewish appears still more evidently from the Epistle itself.乙说，读者是犹太人似乎仍然较明显，从书信本身。 St. James takes for granted that those whom he addressed were well versed in the writings of the Old Testament.圣雅各福群会采取理所当然地认为那些人，他处理的熟悉，在著作的旧约。 Moreover, he calls them not only his "brethren", which name taken by itself does not remove all doubt, but he so clearly shows them to be Christians that it is incomprehensible how any critics understand unconverted Jews to be the "brethren" to whom the Epistle was written.此外，他呼吁他们不要，只有他的“兄弟” ，这名称所采取的本身并没有消除所有疑虑，但他这么清楚地表明，他们被基督徒，这是难以理解的是如何理解的任何批评未犹太人是“兄弟”向谁该写的书信。 Thus in i, 18, he writes to those whom God "of his own will hath begotten by the word of truth, that they might be some beginning of his creature"; in ii, 1, he admonishes them as follows: "My brethren, have not the faith of our Lord Jesus Christ of glory with respect to persons"; in ii, 7, he refers to them when he writes of "the good name [of Christ] that is invoked upon you"; in v, 7, they are to be patient "until the coming of the Lord"; etc. Further proof is afforded by the date of composition.因此，在我18岁，他写信给这些人以神之名“自己将祂所begotten由Word中的真理，他们可能有一些一开始他的造物” ，在二，一，他admonishes他们如下： “我的弟兄，没有信念，我们的主耶稣基督的荣耀与尊重的人“ ;在第二，七，他是指他们时，他写道： ”良好的名称[基督]这是引用你“ ;在五，七，他们要戒急用忍“ ，直到未来的主” ;等进一步证明，是所提供的日期组成。
C. The context does not reveal who were the particular Jewish converts, to whom the Epistle was addressed.长的背景下没有透露谁是犹太人，特别是转换，人的书信被处理。 We gather, however, that St. James appeals to certain Christians, labouring under the stress of particular circumstances, in order to warn them against special perils; no one will easily admit that the vices against which he inveighs and the errors which he condemns were to be met with in each and every community of Jewish converts.我们收集，不过，圣雅各福群会呼吁某些基督教徒，劳苦压力下，特别情况下，为了提醒他们对特别危险的;没有人会轻易承认这邪恶对他inveighs和错误，他被谴责将会见了在每一个社区的犹太转换。 Therefore the conclusion that he addressed some particular Churches forces itself upon our minds.因此，结论是，他处理一些，特别是教会势力本身后，我们的头脑。 As, according to the most probable opinion, the Epistle was not written later than about AD 50, we may conclude that it was written to some of the Churches of Syria or of another country not far distant from Jerusalem.作为，根据最有可能认为，书信是不写不迟于有关广告50 ，我们可以得出结论，这是书面的一些教会，叙利亚或另一个国家的不远处，从遥远的耶路撒冷。
VI.六。 STYLE作风
The style is sententious, figurative, often poetical, and may be compared to that of the Prophetical and Sapiential Books of the Old Testament.作风是sententious ，形象化，往往诗意，并且可能会相比，认为该prophetical和sapiential书籍的旧约。 It is rapid, betrays emotion, and is not wanting in those vehement outbursts of feeling customary with the writers of that period, and which so powerfully set the force of the argument before the reader.这是快速，出卖情感，而不是要在这些强烈的突出感受，习惯与作家的那个时期，并因此有力地设定的力量的论点之前，读者。 It has already been noticed that the different sentences of the Epistle may be divided into hemistichs of parallel meaning; this is quite in keeping with the distinctly Hebraic style of the whole Epistle; it is a well known fact that the classical period is not found in Hebrew, but that the short members of a proposition are continually in juxtaposition.它已经注意到，不同刑期的书信可分为hemistichs平行的意义，这是在相当符合明显hebraic的作风，整个书信;这是一个人所共知的事实，即古典时期是中未发现希伯来语，但短期内成员的一个命题是不断在并列。
VII.七。 TIME AND PLACE OF COMPOSITION的时间和地点的组成
A. Time答：时间
The Epistle was probably written about AD 47.该书信，可能是书面关于广告47 。 The reference to the persecutions (ii, 6) is in the present tense, and indicates a stage of suffering which has not yet receded into the past of history.参考到迫害（二，六）是在目前的紧张，并表示一个阶段的痛苦，它尚未消退到过去的历史。 Now, in AD 44 the Churches of Judea were exposed to the persecution inflicted by Herod Agrippa, in which James, the son of Zebedee, was murdered (Acts 12:1 sqq.).现在，在广告44教会的朱迪亚暴露的迫害造成的希律阿格里帕，在其中的詹姆斯，儿子zebedee ，被杀害（行为12时01 sqq ） 。 Moreover, the author could not have written after the Council of Jerusalem (AD 51), where James acted as president, without some allusion to his decision unanimously accepted (Acts 15:4 sqq.).此外，作者不能写了后，会在耶路撒冷（广告51 ） ，其中，涂谨申议员担任主席，如果没有某种暗示他的决定，一致接受（行为15时04分sqq ） 。 Another indication also derived from indirect internal evidence, is an allusion to the hungry and naked poor (of Jerusalem, ii, 15 sqq.); they suffered probably from the famine foretold by Agabus (Acts 11:28-30), and usually identified with one mentioned by Josephus (Antiq., XX, ii, 5), AD 45.另一迹象也来自内部的间接证据，是一个典故，向饥饿和赤裸裸的穷人（耶路撒冷的第一，二， 15 sqq ） ;遭受可能从饥荒预言由亚迦布（行为11:28-30 ） ，而且通常确定与1所提到的约瑟夫（ antiq. ，二十，二，五） ，广告45 。
B. Place of Composition乙的地方组成
The Epistle was probably written by St. James in Jerusalem; this we may conclude from the study of the life of the author (see SAINT JAMES THE LESS), and this opinion finds favour with nearly all its critics.该书信，可能是书面，由圣雅各福群会在耶路撒冷，这我们可以得出结论，研究的生命作者（见圣詹姆斯以较低者为准） ，这是赞成的意见，发现几乎所有的批评。
Publication information Written by A. Camerlynck.出版的资料，写的答：卡梅兰克。 Transcribed by Christopher Nantista.转录由克里斯托弗nantista 。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Consult Introductions to the New Testament.谘询介绍新约圣经。 It will suffice to indicate some recent commentaries and special studies in which the earlier bibliography is mentioned.它足以表明，最近的一些评论，并进行专题研究，其中较早的书目中提到的。 CATHOLIC WORKS:-ERMONI IN VIGOUROUX, Dict.天主教工程： - ermoni在vigouroux ，翻译字典。 de la Bible, s.vv.德香格里拉圣经， s.vv. Jacques (Saint) le Majeur, Jacques (Saint) le Mineur, Jacques (Epître de Saint); JACQUIER, Histoire des livres de Nouveau Testament (Paris, 1909); MEINERTZ, Der Jacobusbrief und sein Verfasser in Schrift und Ueberlieferung (Frieburg im Br., 1905); CALMES, Epître catholiques, Apocalypse (Paris, 1905); VAN STEENKISTE-CAMERLYNCK, Commentarius in Epistolas Catholicas (Bruges, 1909).雅克（圣）乐majeur ，雅克（圣）乐mineur ，雅克（ epître由Saint ） ;雅基耶，史万livres德的新约圣经（巴黎， 1909 ） ;迈纳茨，明镜jacobusbrief und盛verfasser在schrift und ueberlieferung （ frieburg即时通讯溴， 1905 ） ; calmes ， epître catholiques ，启示（巴黎， 1905 ） ;车steenkiste -卡梅兰克， commentarius在epistolas catholicas （布鲁日， 1909年） 。 NON-CATHOLIC WORKS:-LIPSIUS, Die apocryphen Apostelgeschichten und Apostellegenden (Braunschweig, 1883-1890); SPITTA, Der Brief des Jacobus (Göttingen, 1896); MAYOR, The Epistle of St. James (London, 1892); IDEM in HASTINGS, Dict.非天主教工程： - lipsius ，模具apocryphen apostelgeschichten und apostellegenden （不伦瑞克， 1883年至1890年） ;斯比塔，明镜简短万雅各布（哥廷根， 1896 ） ;市长，书信圣雅各福群会（伦敦， 1892 ） ;同上在黑斯廷斯，翻译字典。 of the Bible, s.vv.对圣经， s.vv. James and James, The General Epistle of; PLUMPTRE, The General Epistle of St. James (Cambridge, 1901); EMMETT in HASTINGS-SELBIE, Dict.詹姆斯和詹姆斯，一般的书信; plumptre ，一般书信的圣雅各福群会（剑桥， 1901 ） ;埃梅特在黑斯廷斯-与塞尔比，翻译字典。 of the Bible, sv James, Epistle of.对圣经， sv詹姆斯，书信。
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