Глава II

An exhortation to be impartial towards others (1–13). The doctrine of faith and good works in relation to justification (14–26). James 2:1. My brothers! have faith in Jesus Christ our Lord of glory, regardless of persons. The Apostle has just (James 1:27) pointed out that true piety is most expressed in charitable, active love for the unfortunate. Now (James 2:1) he points out the fundamental principle and source of this virtue in the right faith in the Lord Jesus Christ, whom he here calls the Lord of glory, with the goal, perhaps, of raising the reverent mood of the readers of the epistle, and at the same time showing all the incongruity of that partial preference of the rich to the poor in the face of the Lord and glory, which the Apostle immediately (v. 1) calls, and then (James 2:2) denounces: “whoever does anything with partiality, he dishonors himself, since he shows disrespect for his relative and, above all, disrespect for himself, because the property of actions in relation to someone like himself passes on to the actor himself” (Blessed Theophilus). James 2:2. For if a man with a gold ring and rich clothing enters your congregation, a poor man will also enter in scanty clothing, James 2:3. and you, looking at the one dressed in rich clothes, will say to him: it is good for you to sit here, and to the poor one you will say: stand there, or sit here, at my feet, - James 2:4. then aren’t you over-judging yourself and becoming judges with bad thoughts? That the warning against partiality (James 2:1) was caused by the presence of this vice in early Christian society is shown by the text cited here, v. 2–3, and an example of partiality, obviously borrowed from the actual life of the readers of the epistle, which was all the more unacceptable and reprehensible because it was committed in a liturgical meeting of believers (συναγωγή here, as in Hebrews 10 - a church-Christian liturgical meeting) before the Lord of glory, before Whom is all the glory and greatness of this world - nothing. Seeing in such behavior of readers an obvious violation of the perfect law of the faith of Christ, St. The Apostle reproachfully remarks: “You are quick to judge evil thoughts” (Art. 4), i.e. “You have ruined your verdict... you have become unjust judges, succumbing to wickedness out of partiality” (Blessed Theophilus). James 2:5. Listen, my beloved brothers: has not God chosen the poor of the world to be rich in faith and heirs of the Kingdom that He promised to those who love Him? James 2:6. And you despised the poor. Is it not the rich who oppress you, and is it not they who drag you into court? James 2:7. Are they not the ones who dishonor the good name by which you are called? The contradiction between partiality and Christian duty is shown by the fact, firstly, that at the initial calling and conversion to Christ, the first believers turned out to be poor, humble people, despised in the world (v. 5, see 1 Cor. 1:26-28), and secondly, by indicating the unworthy behavior of the rich, more particularly the rich people’s addiction to violence and litigiousness, v. 6–7; Ap denounced such an attitude of strong members towards weaker ones. Paul in the Christian Corinthian Society (1 Cor. 6:8). According to the fair judgment of the Apostle, the rich - obviously belonging to the Christian society (and not pagans or Jews, as some interpreters assumed) - with their actions, contrary to the law of Christ, blaspheme, dishonor the “good name” (i.e. the name of Christians, by which the followers of Christ were already called in early times (Acts 11:26; 1 Pet. 4:16). James 2:8. If you fulfill the royal law, according to Scripture: love your neighbor as yourself, you do well. James 2:9. But if you act with partiality, then you commit a sin, and you find yourself criminals before the law. Concluding his denunciation of the vice of partiality, the Apostle points out in it a violation of the main law of moral life - the royal law of love for neighbors, known as such already in the Old Testament (Lev. 19:18), but even more clarified in the New Testament (Matt. 22:40; Rom. 13:8-10; Gal. 5:14). James 2:10. Whoever keeps the whole law and sins in one point becomes guilty of all. James 2:11. For the same One who said: Thou shalt not commit adultery, also said: Thou shalt not kill; Therefore, if you do not commit adultery, but kill, then you are also a transgressor of the law. In support of what was said in Art. 8–9 provisions that partiality, being a separate sin, is, however, a violation of the royal law of love, the Apostle now, Art. 10–11, expresses a remarkable organic view of the law of God: a crime against any one particular commandment of the law is a violation of the whole law, precisely because the whole law with all the many different commandments is an expression of the one will of the Lawgiver of God, and a crime against any particular commandment is a crime against the holy will of the one Lawgiver, and therefore against the whole law. Such an organic understanding of the law of God was already characteristic of the Old Testament times, where every human offense was judged from the point of view of a single theocratic idea, and to an even greater extent it is inherent in the New Testament concept of the comprehensive meaning of the main principle of moral life - the principle of love. Blazh. Theophylact notes to Art. 10–11: “Whoever sins in one thing becomes guilty of everything, because he does not have perfect love. For love is the head of all that is good, and when there is no head, then the rest of the body means nothing... The commandments - do not commit adultery, do not kill - are indicated as an example. Note that these examples are also taken from the law relating to the perfection of love. For whoever loves his neighbor will neither commit adultery nor kill; because such things are characteristic of the enemy. If it were not so, then none of the people would be saved, because no one keeps all the commandments, but whoever keeps cleanliness is sometimes overcome by anger, and whoever gives alms is often envious. Therefore, it is not said that there should be no lack of virtues at all, but about love, that it should not be done with a deficiency, with partiality, but completely... So, by the whole law we must understand the law of love...” James 2:12. Thus speak and act thus, as if you are to be judged according to the law of freedom. James 2:13. For judgment is without mercy to him who has shown no mercy; mercy is exalted over judgment. At the conclusion of the section, after exposing the improper attitude towards others (James 2:2–4, 6, 9), the Apostle exhorts readers to act according to the law of freedom (see James 1:25), which is the law of love: this law is both easy to fulfill, and has such an immutable and obligatory meaning for a Christian that according to this very law of love, as they fulfill this law, Christians will be judged at the final judgment of Christ (Matt. 25 words). And at this terrible judgment, charitable love, according to the law of Christ, has and carries within itself firm confidence (glorified “boasts”, Greek κατακαυχαται), as if it triumphs in advance that it will overcome the terrible, threatening power of the future judgment, and will free a person from punishment and death. “If we have forgiven our neighbors for their sins against us and give a portion of our property to the poor, then God’s mercy will also receive us when it judges our actions. On the contrary, severe condemnation will befall those who did not show favor to their fellows... It seems to me that the effect of mercy is similar to what the oil of wood produces on those who fight in the field. Wrestlers anointed with oil easily evade capture by their opponents. Likewise, our mercy towards the poor gives us at the trial the opportunity to avoid attacks from demons” (Blessed Theophilus). James 2:14. What good is it, my brothers, if someone says he has faith but does not have works? can this faith save him? The Apostle had already shown earlier that true faith is necessary and is essentially expressed by active love for others, especially by helping those in need of various kinds: James 1:27; He also indicated the high justifying significance of active love at the judgment of God, James 2:13. Now, from Art. 14 to the end of the chapter (up to Art. 26 inclusive), the Apostle reveals in detail the same moment of Christian piety - the moment of the active implementation of the beliefs of the mind and heart. Faith that is not evidenced by corresponding activity, which must flow from faith, as a consequence from its foundation, is such faith that is insignificant and dead (James 2:17, 20, 26). At the head of all reasoning, the Apostle directly, although in a questioning form, puts forward the basic thesis about the insufficiency of theoretical faith alone for the justification and salvation of a person. “He said something like this: show me a deed for which I would give you the title of a believer, for this is a matter of faith... If someone does not prove by deed that he is faithful to God, he does not need to be called faithful. For he is not faithful who simply calls himself the Lord, but he who loves the Lord so much that he is ready to die for faith in Him” (Blessed Theophilus). James 2:15. If a brother or sister is naked and has no daily food, James 2:16. and one of you will say to them: “Go in peace, be warmed and nourished,” but will not give them what they need for the body: what good is it? James 2:17. Likewise, faith, if it does not have works, is dead in itself. The indicated (James 2:14) uselessness of inactive faith alone for the justification and salvation of a person by St. Apostle now, v. 15–16 (as above, James 2:3–4), explains with a concrete example a person’s benevolent and sympathetic, but not expressed in any good deed, attitude towards those in need of basic necessities - clothing and food; just as such, only verbal, sympathy for the misfortune of a neighbor does not benefit either the latter or the person who expresses his compassion only with verbal participation, so faith, which is not accompanied by good deeds that correspond to the nature of faith, is useless, as devoid of inner vitality, as a ghostly, dead faith: ή πίστις, εάν μή έχη, νεκρά εστι χαθ εαυτήν. From the last expression of Art. 17 καθ εαυτήν, glory. “about myself,” and from the entire context of the Apostle’s speech, it is obvious that, in his view, (good) deeds stand in an organic connection with faith, flow or grow from faith, like fruits from a viable root. If these fruits of faith, which are necessarily expected by the type of the tree of faith, are not there, this is a sure sign that the very root of the tree is dry, devoid of vital juices. Thus, works are proof of the vitality of faith (v. 17, see also James 2:26). James 2:18. But someone will say: “You have faith, but I have works”: show me your faith without your works, and I will show you my faith without my works. James 2:19. You believe that God is one: you do well; and the demons believe and tremble. The Apostle here reinforces the expressed (James 2:14–17) view of the organic relationship between faith and the deeds corresponding to it in a dialogical form of speech: intending to give proof of his thought a contrario, he brings out (v. 18 ch.) his like-minded person and opponent and, decisively striking down the latter’s incorrect judgments, the more he clarifies his basic position (James 2:14ff.). In the accepted Greek text and Slavic translation of Art. 18 there is an inconvenient reading: “εκ t ώ v έργων σου ( τήν πίστιν σου), “from your works your faith” - unacceptable because the defender of the truth, to whom the Apostle gives speech here, in addressing a supposed opponent who defended the wrong idea of sufficiency for the salvation of faith alone without works, he could not say: “show me faith by your works,” since this opponent considered works unnecessary with faith; but he had to say: “show me faith without your works.” Indeed, the best Greek codes (Alexandrian, Sinaiticus, Vatican, Paris, etc.), as well as translations: Syrian, Coptic, Vulgate and our Russian Synod, give the reading: χωρίς τών έργων, “without works.” The meaning of these words is that faith without works is something meaningless and so empty that its very existence can be questioned, while from the presence of good deeds the existence of faith is itself proven. But even admitting the existence of such a purely rational faith and even recognizing its theoretical correctness, it is still impossible, according to the Apostle (v. 19), to recognize such a faith as saving. Such rational faith, for example, faith in the unity of God, is also inherent in demons, but their faith, not combined with the love of the heart and with obedience of the will, does not bring them peace and salvation, but only trembling (φρίσσουσι, tremble) and despair in anticipation of God's judgment. So, it means that the faith of a Christian person, devoid of fruits - good deeds, does not include hope for salvation. James 2:20. But do you want to know, unfounded person, that faith without works is dead? The apostle now passes on, v. 20, to the proof of the truth he asserts from the Old Testament Scripture and turns to the supposed opponent in a form that speaks of the impending final defeat of the objector: “would you like to understand” θέλεις δε γνώναι. At the same time, the Apostle calls him a vain, empty, unfounded person, Greek. κενός. “He calls a man empty who boasts of faith alone, because without realizing it in deeds, he has not acquired a solid foundation for his activity” (Blessed Theophilus). At the same time, the Apostle repeats (cf. James 2:17) his main position “faith without works is dead,” ή πίστις τών έργων νεκρά εστιυ. However, instead of the accepted νεκρά, dead, some authoritative Greek lists (Vatican, Paris and some others), as well as some ancient translations (Armenian, Vulgate), have another word αργή, inactive, useless, in vain. In connection with the previous one (James 2:19) and the subsequent one (James 2 next), this discrepancy deserves attention and preference. James 2:21. Was not Abraham our father justified by works when he offered Isaac his son on the altar? James 2:22. Do you see that faith contributed to his works, and by works faith was perfected? James 2:23. And the word of Scripture was fulfilled: “Abraham believed God, and it was counted to him as righteousness, and he was called the friend of God.” James 2:24. Do you see that a person is justified by works, and not by faith alone? Here the Apostle gives the strongest and most decisive proof for Jewish Christians of the need for works to justify man before God and for his salvation - the justification of Abraham the forefather not by faith alone, but also by works, and from the works of Abraham the greatest thing is taken from the Apostle - his sacrifice of Isaac (v. 21, see Gen. 22). It was precisely this act of self-sacrifice of Abraham in the matter of serving God that served as the crown of deeds through which Abraham went through the path of moral purification and appeared truly righteous, holy: he was justified εδικαιώθη - he actually achieved righteousness, and not just “was declared righteous,” as some Western commentators believe. No, the feat of Abraham’s entire virtuous life, which found its highest expression in his mental sacrifice of Isaac; in a word, all of Abraham’s righteous and pious deeds made him a man of high righteousness, and at the same time an heir of salvation. But the works of Abraham, according to the view of the Apostle James, were not an independent principle of his justification; on the contrary, his works were organically connected with his faith: “faith contributed to his works, and by works faith reached perfection.” αύτοΰ. καί εκ τών έργων ή πίστις έτελειώθη, Art. 22. “For clarity of presentation, faith can be likened to the root and trunk of a tree, and deeds to the branches and leaves... There is a close mutual connection between the root and the trunk, on the one hand, and the branches and leaves, on the other. The root and trunk feed the branches and leaves, but the branches and leaves in turn feed the trunk and root. Just as leaves and branches cannot exist without the root and trunk, so the root and trunk could not live if the branches and leaves did not conduct the sun’s ray into the root and trunk” (Bishop George). Due to this internal, organic relationship between faith and deeds, St. The Apostle in Art. 23 interprets the testimony of Genesis 15 about the imputation of God's promise of offspring to Abraham as the righteousness of his faith in the sense that Abraham's faith, most clearly manifested in the sacrifice of Isaac, then most fully and completely served to justify him; therefore, Abraham was justified by faith, which reached perfection in his works. The seal of the perfection of Abraham, as a consequence of faith and his deeds, the Apostle recognizes the title “friend of God” (Heb. ochevd, Greek. φίλος) acquired by Abraham (in Is. 41:8; 2 Chron. 20:7). Art. 24 presents a logically consistent conclusion from the previous reasoning of St. The Apostle about the joint, equally necessary participation of works and faith in the justification and salvation of a person: “You see that a person is justified by works, and not by faith alone.” James 2:25. In like manner, was not Rahab the harlot justified by works, having received the spies and sent them away another way? For even more clear proof of the universality of that law in the Kingdom of God, according to which justification is accomplished through a long process of relationship between faith and good deeds, St. The Apostle gives a new example: the pagan harlot Rahab once showed great faith in the true God of Israel and proved this faith in practice - by hiding in her house and the caring guidance of Jewish spies (Joshua 2), and for this she received temporary pardon (Joshua 6:17, 25), and eternal justification, and salvation. Therefore, this is the general law - justification in the Kingdom of God on earth. James 2:26. For just as the body without the spirit is dead, so faith without works is dead. His teaching on the justification of St. The apostle concludes by repeating the thought of the inactivity and uselessness of faith alone without works (cf. James 2 and James 2:20), but for clarification he adds a comparison: just as a body without a spirit is dead, so faith without works is dead. Here “apparently there is no exact correspondence between the terms of comparison. In the mutual relations between the spirit and the body, and between faith and works, it was rather necessary to liken the spirit to faith, and the body to works, and then the comparison would be this: just as the body without the spirit is dead, so works without faith are dead... but the Apostle had in mind those who omitted the need and significance of the work itself, being content with faith alone. Therefore, in view of his main goal, he expresses only one general idea of ​​comparison: that faith alone, if not expressed in deeds, is the same as a dead body, lifeless” (Bishop Michael). Once again, at the conclusion of the speech section, St. The Apostle expresses the idea of ​​an organic and therefore indissoluble connection between faith and works: an organism, while maintaining the connection of all its members, lives, and when this connection is destroyed, it dies. Explained by St. Apostle James in Chapter II. (James 2:14–26) the doctrine of justification by works, as evidence of faith, has long been compared with the teaching of St. Apostle Paul about the justification of man by faith without the works of the law (Rom. 3:28; Gal. 2:16) - especially since the Apostle Paul, in proof of his thought, refers to both Abraham (Heb. 11:17–19; Rom. 4:1–13) and Rahab (Heb. 11:31), whom he recognizes as justified by faith, while the Apostle James plays a decisive role in their justification masters the deeds of both. On this basis, for a long time, especially since the time of Luther and in connection with the Protestant doctrine of justification by faith alone, they have often seen a contradiction in the teaching of the two Apostles, James and Paul, on the same subject. In fact, there is significant agreement between them in recognizing the organic connection between faith and works arising from the forces of nature, in which connection or union of faith and works they both see as an essential and necessary condition for justification and salvation. The Apostle Paul, in full agreement with the Apostle James, recognizes as saving not abstract faith, but “faith working through love” (Gal. 5:6). The difference lies in the fact that one and the other apostle, revealing this essentially unified teaching, fights with different types of wrong-thinkers, and therefore each of them, in a holistic view of justification by faith and works, puts forward one such, another, another point. The Apostle James fights against cold, soulless orthodoxy and persistently instills the need for activity required by faith (James 2:1, 22, etc.). Faith, as the source of active love and virtue in general, St. Jacob highly values ​​and considers it absolutely necessary, but he calls purely theoretical and abstract faith, faith that does not testify or manifest itself in any way, inactive, dead, even demonic. The Apostle Paul teaches no differently, but only by directing his epistles (especially the epistles to the Romans and Galatians) against the Judaizers, who looked at the law of Moses and, in particular, at its ritual prescriptions, as an absolutely necessary means for salvation in Christianity, he puts forward in justification mainly the moment of faith, asserts the independence of faith from the works of the law and defends the complete sufficiency of faith, evidenced by works of love, as the spiritual fruits of faith (Gal. 5:6, 22), - for the justification and salvation of a Christian. It is clear that the “works of the law”, the excess of which in faith the Apostle Paul speaks of, are something just as different from the works by which, according to the Apostle James, faith achieves perfection (James 2:22). Obviously, the theology of the Apostle James and the theology of the Apostle Paul are mutually complementary and equally necessary in Christian dogmatics. In explaining the characteristics of both Apostles, Blessed Theophylact says: “The word “faith” is used in a double meaning: sometimes it means simple agreement of the mind with a phenomenon. For we usually call this faith too (which is why demons also believe in Christ that He is the Son of God), and again by the name of faith we call heartfelt adherence combined with firm agreement. The Divine Jacob calls simple agreement dead faith, as having no deeds that animate it. And Paul speaks of heartfelt faith, which is by no means devoid of works, for without honest works it would not exist. For Abraham did not receive it before he decided to reject his father’s weakness, for which feat faith was given as a reward. But Paul considers it above the works of the law, above the Sabbath rest, above circumcision and other cleansings. For in the word “deeds” two meanings are discerned. Works are deeds that confirm faith, without which it remains dead. Works are also called works of the law, without which Abraham and all Christians are justified... So, the Divine Apostles do not contradict each other, but, taking the word in different meanings, each uses them, where necessary, in their own meaning... Both cite Abraham to confirm their teaching about faith. One example of Abraham proves that faith is higher than works, and another that works is higher than faith. But everyone accepts the words (“faith” and “works”) in their own meaning and takes what is useful to him as confirmation.” You might be interested in: