Interpretation of the Council Epistle of the Apostle James

Blessed Theophylact of Bulgaria gained experience in explaining the Holy Scriptures when, as a rhetorician of the Great Church, he instructed the people. Most of his written interpretations arose at the request of the Greek Empress Maria, whom he calls his pious patron. These works became an outstanding synthesis and transposition of the established patristic traditions, primarily the heritage of the Antiochian theological school and St. John Chrysostom. As a rule, the author presents abbreviated versions of extensive interpretations of the ancient Church Fathers, borrowing only what is necessary for understanding the text. The commentary also includes his own explanations, which often concern disputes with heretics, especially later ones, and issues of dialogue with the Latins. Thanks to his clear, concise presentation and clear semantic emphasis, his commentaries were accessible to a wide range of readers, became widespread and had a significant influence on both Byzantine and Western European theology. At the beginning of the “Commentary on the First Conciliar Epistle of the Apostle James” (5 chapters), Blessed Theophylact indicates that the epistle is intended to strengthen believers in the Christian faith and maintain the unity of the Churches. The Apostle James addresses all 12 tribes of Israel who were in dispersion, and offers advice and guidance on various aspects of spiritual life. The text reveals a number of important issues regarding the test of faith, the meaning of good works, attitudes towards wealth and poverty, the importance of patience and perseverance in the face of trials. An important theme is the correct profession of faith and the manifestation of love for one's neighbor. The goal of Blessed Theophylact is to reveal the spiritual meaning of the message and make it understandable and applicable to modern life. He places special emphasis on practical advice and examples from sacred history to show how to deal with difficult situations. Contents of the conciliar letter of the Holy Apostle James The Apostle James wrote his epistle to the twelve tribes who were in dispersion and believed in our Lord Jesus Christ, and he wrote it for educational purposes. In it he teaches that there are various temptations, some from God, and others from the human heart, that faith must be shown not only in word, but also in deed, and that it is not the listeners of the law, but the doers of it, who are justified. Then he instructs regarding the rich, so that in assemblies the rich should not be preferred to the poor, but should be admonished as arrogant, and then he offers consolation to the offended, exhorts them to be patient until the appearance of the Judge, teaches patience, points out the benefits of patience from the example of Job, commands to call elders to the sick, try to convert the lost to the truth, says that as a reward for this the Lord gives forgiveness of sins, and thus ends the message. Contents of the conciliar letter of the Holy Apostle James About patience, about unfeigned faith, about humility in relation to our neighbor, about our inner kindling and the passions that arise from it, the cause of which is not God, but from Him everything that is good in us. About meekness and purity, about good activities that bring bliss. About prudence and restraint in speech, about impartial, according to the law, love for everyone, about the fact that a person is justified not by faith only, but also by works, and not by one or the other separately, but by both together. About the fact that a rash and unbridled tongue kills its owner, why it is necessary to direct it to the praise and glorification of God. About treating each other kindly, without arguing because of the love of fame and human opinion. About Divine wisdom, about the fact that from carelessness and voluptuousness arise disputes, strife and enmity with God. About the need for repentance for salvation. About not judging your neighbor. About the fact that the correction of a husband’s behavior depends not on man, but on God. About the covetousness of the rich and their enjoyment in the world and about righteous condemnation from God. About long-suffering and enduring suffering and about the truth; private instructions to everyone, consistent with faith, and that one must serve the salvation of one’s neighbor. James 1:1. James, servant of God and the Lord Jesus Christ, to the twelve tribes that are scattered abroad, rejoice. Jacob, servant of God and the Lord Jesus Christ, the deceived ten tribes, who are in dispersion, rejoice. Servant of God, that is, the Father and Lord - Jesus; and if the servant of the Father and the Son are equal, then the Son is equal to the Father both in essence and in honor. The Lord’s apostles place above all worldly dignity the fact that they are slaves of Christ. James 1:2. Count it all joy, my brothers, when you fall into various temptations, Have all joy, my brethren, whenever you fall into various temptations, The apostle recognizes temptations and sorrow for the sake of God as praiseworthy and worthy of joy, because they are the strongest bonds and the return of love and contrition, which is why it is said: “My son! if you begin to serve the Lord God, then prepare your soul for temptation” (Sir. 2:1), and Christ said: “in the world you will have tribulation; but take heart” (John 16:33), for without exploits it is impossible to receive crowns either in the world or from God. He calls them not children, but brothers - out of humility. Temptations bring all joy to the zealous because through them the test of such is revealed, and the test leads to perfect action. But then someone will say: if this is the effect of temptation, then how does Christ teach us in prayer to ask God: “and do not lead us into temptation” (Matthew 6:13)? We answer: temptations are of two kinds. Some come from us, while others are sent to us by God for our exercise and glorification. And the temptations that come from us are of two kinds. Some come from unreasonable courage, which we call insolence and from which the Lord commands us to beware, because although the spirit is cheerful, the courage fades during exploits, which is why that courage does not end well for those who have it. Other temptations, such as the death of the Sodomites (Gen. 19:13), are sent for sins. These temptations must be avoided by all means through a sinless life; Temptations from God, such as Job and Abraham experienced, should not only not be avoided, but, if possible, should be attracted to them with patience and thanksgiving, because they are worthy of glorification and crowns. He said “temptations are different” because some temptations, as we explained, come from God, and others from us. James 1:3. Knowing that the testing of your faith produces endurance; Knowing how the temptation of your faith will make you endure: Although temptations, as we said, are of two kinds, patience is useful in each of them. In temptations from God, it is useful in that through them we receive glorification, as Abraham and Job received it, and in temptations from us - in that by enduring them with gratitude we make, as it were, a reward for our sins, for whoever recognizes his sins has laid the foundation for his salvation and acquired for himself the trait of a righteous man, since a righteous man is the first to accuse himself. James 1:4. patience must have its perfect effect Patience is absolutely necessary, Note: the apostle did not say in a definite mood: “patience has its perfect effect,” but in an imperative: “yes, have it,” for he does not proclaim a virtue that is already ready, but commands one that must now be practiced. that you may be complete and complete, lacking nothing. May you be complete and complete, and lack nothing. He calls wisdom the reason for the perfect action, for he knows that the test of faith and patience in temptation is not the lot of all people, but of those who are wise in God, which is why he encourages those who want to show faith and patience to pray for wisdom. James 1:5. If any of you lacks wisdom, let him ask God, who gives to everyone generously and without reproach, and it will be given to him. If anyone lacks wisdom from you, let him ask God, who gives to all, without showing partiality or reproaching, and it will be given to him. He speaks not about human wisdom, but about spiritual one, for in it he shows us the reason for the perfect action, and this reason is heavenly wisdom, strengthened by which we will be able to do good completely. James 1:6. But let him ask with faith, without any doubt Let him ask by faith, without hesitation: If he believes, let him ask, and if he doesn’t believe, let him not ask, for he will not receive anything he asks for. The doubter and the one who asks with arrogance. But it is obvious that whoever asks doubting is an offender, for if you are not sure that God will fulfill your request, then do not proceed to the request at all, so as not to find yourself, through unreasonable double-mindedness, an accuser of the One who can do everything. Therefore, we need to beg for deliverance from such a shameful disease. the doubter is like a wave of the sea, lifted and tossed by the wind. If you doubt, you will become like the turbulence of the sea, tossed and tossed by the winds. James 1:7. Let such a person not think of receiving anything from the Lord. Let no man imagine that he will receive anything from God. A doubter is one who is far from taking firm action and is perplexed whether this or that will come true or not. This one will not receive it, as he is not sure about what he expects. James 1:8. A person with double thoughts is not firm in all his ways. The husband is double-minded and unsettled in all his ways. Double-minded is one who is confused, unsettled, imperfect, double-minded, a hypocrite, and the apostle calls paths the spiritual movements by which hopes are raised, whether good or bad, as David said: “Thou hast foreseen my ways” (“my ways are known to Thee”) (Ps. 139:3). In other words: the apostle calls a double-minded man someone who is unsettled, who does not strive strongly either for the future or for the present, but rushes here and there and adheres either to the future or to the present. He likens this to a wave of the sea, which does not have permanence, and to the color of grass, a color that does not remain long, but dries up with the sunrise, which is why he compared it not with grass, which is longer, but with its color, in order to represent its short duration. Why did you call him double-minded? Because he does not strive with confidence either for the present or for the future life, for in Scripture life is also called the soul, for example: “a man will give all that he has for his soul” (“a man will give for his life everything that he has”) (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask God, do not say to yourself: “How can I ask from the Lord and receive it when I have sinned so much against Him?” Do not think so, but confess with all your heart and turn to the Lord and ask Him without doubt, and you will know His compassion, because He will not leave you, but: “He will fulfill the desires of your heart” (Ps. 36:4), for God is unforgiving and merciful to His creatures. James 1:9. Let the brother who is humbled boast in his height, Let the humble brother boast in his height. Since the apostle recognizes humility as the guardian of all that is good and nothing is accomplished without it among the diligent, he adds: “Let the humble boast in his height.” He likens the doubter to a sea wave, which rises when the wind blows and, rather than rise, falls. The doubter also experiences a similar thing when, out of arrogance, he does not base his petitions on anything irreplaceable. Therefore the apostle adds: “Let the humble brother boast.” He says something like this: whoever wants to ask for something, let him, first of all, ask for what is necessary, regarding the asking of which he cannot be deceived, that is: “The kingdom of God and His righteousness” (Matthew 6:33). Then let him ask for this constantly, not in such a way that he prayed a little and immediately gave up, for this is characteristic of the proud, but let him ask relentlessly, patiently waiting to receive it with humility of soul. James 1:10. and the rich man by his humiliation, because he will pass away like a flower on the grass. The rich man in his humility, like the flower of grass, passes by: James 1:11. The sun rises, the heat sets in, and the heat dries up the grass, its color fades For the sun rose with heat, and the grass withered, and its flower fell away, and The apostle likens wealth to the flower of grass, wanting to imagine how fleeting it is. the beauty of her appearance disappears; the splendor of her face perished; He did not use the word “person” in its true meaning, for it is used only about a person, and is not used about other objects. so the rich man fades in his ways. and the rich man fades away in his walk. He calls enterprises in real life “walkings.” James 1:12. Blessed is the man who endures temptation, because, having been tested, he will receive the crown of life that the Lord has promised to those who love Him. Blessed is the man who endures temptation; Having become skilled, He will receive the crown of life, which God has promised to those who love Him. We said that temptations are of two kinds and that patience is beneficial in each of them. The Apostle, remembering the Lord’s Prayer, which instills in us the safest thing, that is, that we pray so as not to fall into temptation, returns to explaining which temptation is from God and which is from us, from our will. However, the following is also good: the Lord and God, looking at the great weakness of human nature, suggested praying for temptations to be removed from us, since His disciples were still far from perfect; but when our weak nature was strengthened by the knowledge of His resurrection and ascension into heaven, His brother according to the flesh teaches us to no longer be afraid of temptations. James 1:13. When tempted, no one should say: God is tempting me. Let no one be tempted, as if we are tempted by God: If temptations are of two kinds, then why does the apostle now place every temptation outside the will of God? But note: he did not say “tempted,” but “tempted.” Whoever, through sin and intemperate life, invents temptations for himself and, as if in a constant storm, plunges into danger, the apostle says, he is tempted not “from God,” but from his own lust. For whoever has overcome the temptation that has come to him and has become stronger, he no longer easily succumbs to temptations, especially those that come from himself, because in freedom from temptation he constantly inclines toward a more wise life. because God is not tempted by evil and He Himself does not tempt anyone, God is not a tempter of the evil, but He does not tempt anyone, God is not tempted by evil, as it is said: “What is Divine and blessed, neither does anything itself, nor gives it to others.” 1 All this is characteristic of mortal and earthly nature, in which change and variability are seen, these primary properties of our nature. Lust and sin and the death born from it for the soul became, as it were, steps of human destruction. For lust, having found a place of refuge, committed sin, which gave birth to death, and only by eradicating it through repentance do we lay the beginning of our other life. James 1:14. but everyone is tempted, being carried away and deceived by his own lust; Everyone is tempted and is drawn and deceived by his own lust; James 1:15. lust, having conceived, gives birth to sin, and committed sin gives birth to death. The same lust, when conceived, gives birth to sin, and sin committed gives birth to death. Since it has been proven about the Divine nature that God is neither tempted himself nor does he tempt others, here he calls temptations thoughts that confuse the soul, for temptations from God do not confuse, but strengthen the soul, illuminating it, which is why he says: “every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17), while everything that comes from us has imperfection. James 1:16. Do not be deceived, my beloved brothers. Do not be flattered, my beloved brother; James 1:17. Every good gift and every perfect gift is from above, coming down from the Father of lights, Every good gift and every perfect gift is from above, coming down from the Father of lights, By the Father of lights understand God, and by the lights either the angelic powers, or people enlightened by the Holy Spirit. with whom there is no variation or shadow of turning. It is not fit to bear change, or change the wall. The God of lights has no change, for He Himself cries out through the prophet: “I am the Lord your God, and I do not change” (“For I am the Lord, I do not change”) (Mal. 3:6), and the expression “changes” means that no change can even be imagined in God. James 1:18. Having desired, He begat us with the word of truth, so that we might be some firstfruits of His creatures. Having willed, beget us by the word of truth, so that we may be a firstfruits through His creation. He said “desired,” because there are people who, through the delusion of a demon, think that the world was formed as if by chance. Above he said: It is not fit to bear change, and thereby showed that the Divinity is unchangeable; now he adds: “having desired to give birth to us.” If we came into being, then it is clear that we are not immutable, for is it possible for something that came from non-existence into being through change to be immutable? And lest anyone think about the word “begotten” that God gave birth to the Son just like us, the apostle added: “by the word of truth,” for, in the words of John the Theologian: “all things came into being through Him” (John 1:3), that is, through the Word of truth; therefore, if we originated through the Word, we are not homogeneous with Him from Whom we originated in being. The words “a certain firstfruits” mean advantage and highest dignity, and “creation” refers to the visible nature. James 1:19. Therefore, my beloved brethren, let every man be quick to hear, slow to speak, slow to become angry, Moreover, my beloved brethren, may every person quickly hear [and] be oblivious to the words, oblivious to anger You need to be quick to listen not simply, but actively, stimulating you to apply what you have heard to your work, for it is known that whoever listens diligently and attentively will be ready to carry out what he has heard, and whoever, on the contrary, is slowly disposed to something and puts it off, may subsequently fall completely behind the undertaking. Therefore, regarding the study of Divine objects, the apostle commands speed, and regarding what is associated with danger, slowness. These are the words, anger. For talking in anger does not end well. Therefore, one godly man often repented of what he said, but never repented of what he was silent 2. So blessed David commands: “Be angry and do not sin” (Ps. 4:5), that is, do not become angry quickly and do not fall into a rage from anger. Similar to this is the real commandment about words and about anger, especially about anger, which, when allowed to the point of recklessness, deprives the truth of God. Why does the apostle say: James 1:20. for the anger of man does not create the righteousness of God. The wrath of a husband does not accomplish the righteousness of God. Truth is a property of the soul that gives everyone their due, and “anger destroys even the wise” (Proverbs 15:1). How can he, darkening his mind to a passionate extent, create a virtue that judiciously gives everyone their due? Note also that the apostle said not just about the one who “does not practice the righteousness of God,” but about the one who takes courage in what is harmful to himself 3. And that he has such a thought is clear from the expression: “Blessed is the man who does not walk in the counsel of the wicked” (Ps. 1:1), for the addition of a prefix shows that the word “husband” means one who has an inclination towards one thing or another, towards good or evil. It is also necessary to note that the apostle did not simply say: “does,” but with a preposition, in the sense of “does.” This means that anger is not completely alien to the truth, for in anger one can see some benefit, since in it, as in any mental movement, in the absence of something praiseworthy one can find not only something bad, but also something useful. James 1:21. Therefore, putting aside all uncleanness and the remainder of malice, meekly receive the implanted word, which is able to save your souls. For this reason, having put aside all filth and excess of malice, in meekness accept the implanted word, which can save your souls. Having said “uncleanness,” the apostle adds: “excess of malice,” wanting to inspire that if someone often fell into uncleanness, he would rather lag behind it, so that, while remaining in it, he would not allow evil to intensify through habit, for what we do often and in abundance usually becomes like nature, receiving the property of nature. “In meekness,” said the apostle, meaning the teaching “word,” which is not accepted amid noise and indignation; and he calls “embedded” the word by which we were born rational and capable of distinguishing between good and evil. James 1:22. Be doers of the word, and not only hearers, deceiving yourselves. Be creators of the word, and not just hearers, deceiving yourselves. “Deceiving themselves samekh” means deceiving themselves, putting their own salvation at nothing. James 1:23. For whoever hears the word and does not do it is like a man looking at the natural features of his face in a mirror: If anyone is a hearer of the word, and not a creator, he is like a man looking at the face of his being in a mirror. “The face of being” means knowing oneself through the law. That is why the apostle added the word "being" to the word "person", for through the law we learn how we were born into the world, and we understand into what state the spiritual law regenerates us through the bath of rebirth. Then, not remaining in such contemplation through activity, we forget about the spiritual gift we have received, for whoever indulges in evil deeds does not remember what he has been blessed with from God, for if remembered that he was born again, justified and numbered among the sons of God, then he would not have indulged in deeds that rejected the given grace. Just as this one looked at himself, walked away and immediately forgot what he was like, so he, having seen from the Law of Moses why he was created, namely for the glory of God and for life in the image of God who created him, did not fulfill anything of what he saw, but acted exactly the same as the one who looked in the mirror: he should have used what he saw, but he, like the other one, did not use it.” And it is not without a purpose that the apostle does this (he holds something back): he concentrates the listener and forces him to listen to this not casually, for blessed are not such listeners, but those who connect the matter with listening. And the Pharisees were listeners, but since they were not doers, they are not blessed. James 1:24. he looked at himself, walked away and immediately forgot what he was like. See for yourself and go away, and forget what you are like. The apostle added fulfillment to hearing, because for spiritual salvation hearing the law alone is not enough, but hearing must also be confirmed by fulfillment. James 1:25. But whoever delves into the perfect law, the law of freedom, and remains in it, he, being not a forgetful listener, but a doer of the work, will be blessed in his action. Having entered into the law, he is perfect in freedom, and having remained, this is not a hearer who has forgotten, but a doer of deeds, this one will be blessed in his work. The Apostle said “whoever pierces,” and not “enters,” for the spiritual law, having everywhere its advantage and greatness, knows how to attract even the briefest reading of it. To the words “the law is perfect” he added “freedom” to indicate its distinctive feature - freedom, for the law of Christ, having freed him from carnal slavery, places him who comes to Him in freedom, makes him more attentive through this freedom and frees him from oblivion, which is harmful to all that is good. James 1:26. If anyone among you thinks he is pious and does not bridle his tongue, but deceives his own heart, his piety is empty. If anyone pretends to be faithful in you, and does not bridle his tongue, but flatters his own heart, his faith [is] in vain. According to the concept of the Jews, he is pious who is faithful in his deeds, because he does not seem to belong to the crowd. The Jews, fulfilling the observations prescribed by the law, thought highly of themselves, concentrated in these observations all piety towards God and, doing only this, dreamed of acquiring bliss through that, and treated others with great condemnation, as can be seen from the Gospel parable about the self-praise of the Pharisee and the tax collector (Luke 18:10-14). By restraining such an opinion, the apostle gives real instruction. Having mentioned the performer of the deed and calling him blessed, he immediately corrects the evil that is born in many during the execution. He seems to be saying: “Whoever boasts of fulfilling the law, do not think of receiving blessedness for just fulfilling it!” - for this is unpleasant to God, but He is pleased with the one who fulfills and at the same time is far from conceit and does not treat those who do not fulfill with condemnation. He flatters his heart - as if he strangles it, and out of conceit, like a doer of the law, he deceives his conscience, for the heart here means the same as in the words: “a contrite and humble heart” (Ps. 50:19). James 1:27. Pure and undefiled piety before God and the Father is to look after orphans and widows in their sorrows For this faith is pure and undefiled before God and the Father, which allows us to visit the orphans and widows in their sorrows, [and] Piety seems to involve more than faith. This word promises knowledge of the hidden, firmness in what is contemplated by faith 4 . That is why the apostle used such a word in his speech about the pious. He seems to be saying: “You consider yourself an expert in the secrets of the law and its precise keeper. How so? This is what you think, you who do not know how to bridle your tongue, who condemn your neighbor, who live arrogantly and show no compassion to any of the poor! Meanwhile, the law does not even approve of those who slander, but commands that compassion be shown to enemies. So, if you want to be pious, show piety not in reading, but in fulfilling the law, which consists especially in showing compassion to your neighbor. For compassion for one's neighbor is a kind of likeness to God. Be, it is said: “be merciful, just as your Father is merciful” (Luke 6:36). Only your mercy should be alien to partiality, because God does not show his benefits to any individuals separately, but: “he commands his sun to rise on the evil and the good, and sends rain on the righteous and the unjust” (Matthew 5:45). and keep yourself undefiled from the world. It is undefiled to keep oneself from the world. By the world here we must mean a simple and black people, corrupting themselves in their deceitful lusts. James 2:1. My brothers! have faith in Jesus Christ our Lord of glory, regardless of persons. My brethren, do not merely have the faith of our Lord Jesus Christ of glory. Whoever does anything with partiality incurs great shame on himself as not respecting what is homogeneous and, first of all, himself, because treatment of the same is sent to the doer himself. 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, If a husband comes into your host, wearing a gold ring, in a bright robe, or a beggar in thin clothes, 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, - and look at him who wears a bright robe, and say to him: sit here well; and you say to the beggar: stand there, or sit here on my footstool: Among the Jews, it seems, it was especially the custom to wear rings. But at the same time, perhaps someone else will say that if Jacob is the teacher of the covenant of Christ, then why does he not stop what is under the law, but still elevates it, accepting those who remain in piety under the law, and not blaming them? To this we answer that now Jacob talks with them more closely and condescends to their weaknesses, so that, having immediately abolished the law, he would not force them to deviate from it due to the news of the teaching. But he conducts the matter with thorough calculation, yielding, as far as it was harmless to him, in the New Testament and by-law rites. For what turned him away from the faith of Christ by observing the Sabbath or fasting and abstaining from food? Through this compliance, having captured their attention to his own words, he little by little convinces them to lag behind the legal rites as useless and leading to slavery, and not to the freedom given in Christ. So, wisely making use of small concessions, he offered what was decent to the Christians just as they listened to his words without hindrance. James 2:4. then aren’t you over-judging yourself and becoming judges with bad thoughts? And do not look into yourself and quickly judge evil thoughts. The conjunction “and” is placed here according to the custom of the ancient way of expression, for here is a continuation of what was said above, why the conjunction “and” is unnecessary. The flow of the speech is as follows: “If anyone comes into your assembly” and so on, then - “Are you not judging among yourself” - this is the second part of the sentence, why the meaning of the speech should be this: because you did not judge as you should, you became judges with evil thoughts. Are you over-judging, that is, you ruined your verdict by not doing any research in advance about whether the poor are zealous or the rich are lazy? But your lack of discrimination led you to partiality, causing you to praise one as rich and despise another as poor. “And quickly judged evil thoughts,” that is, they became unjust judges, succumbing to deceit out of partiality. 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? Hear, my beloved brethren, has not God chosen the poor of this world to be rich in faith and heirs of the kingdom he has 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? You are reproaching the beggar. Is it not the rich who force you and drag you to judgment? Since it is hard for many to even hear about poverty, having said “the poor of this world,” he immediately added: “rich.” What are they rich in? By faith. For the inalienable peace of the poor, when they come to faith, makes them stronger than the rich. Therefore, the Lord chose such as his disciples and revealed them as heirs of the Kingdom. James 2:7. Are they not the ones who dishonor the good name by which you are called? Do they not blaspheme the good name that is given to you? James 2:8. If you fulfill the royal law, according to Scripture: love your neighbor as yourself, you do well. If you fulfill the royal law, according to the scripture: love your sincere person as yourself, do good: James 2:9. But if you act with partiality, then you commit a sin, and you find yourself criminals before the law. If you look at their faces, you commit sin, and are convicted by the law as if you were a criminal. A new name - according to the prophet: “those who work will call me a new name, and they will be blessed on earth, for they will bless the true God” (“He will call His servants by a different name, with which anyone who blesses himself on earth will be blessed by the God of truth”) (Isa. 65:15-16). James 2:10. Whoever keeps the whole law and sins in one point becomes guilty of all. Whoever keeps the whole law, yet sins in one, will be guilty of everything. 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. The river is: you will not commit adultery, there is a remark: you will not kill. If you had not committed adultery but killed, you were a transgressor of the law. James 2:12. Thus speak and act thus, as if you are to be judged according to the law of freedom. Thus speak and do so, as if those who are free will accept judgment by the law. James 2:13. For judgment is without mercy to him who has shown no mercy; mercy is exalted over judgment. Judgment is for one who has not shown mercy without mercy; and mercy is boasted in judgment. Whoever sins in one thing becomes guilty of everything, because he does not have perfect love, for love is the head of all good things, and when there is no head, the rest of the body means nothing. And what he says about this is clear from the previous instruction. The commandments “thou shalt not commit adultery” and “thou shalt not kill” are given as examples. Note that they 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 deeds are characteristic of the enemy. If it were not so, then none of the people would have survived, because no one keeps all the commandments, but whoever has kept 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 performed with a deficiency, with partiality, but completely. The same can be said about other virtues. He who imperfectly adheres to chastity or justice, but omits something, is lame in execution and harms the whole cause of virtue. So, by the words “whole law” we must understand the law of love, which the Apostle primarily talks about, and he calls impartiality the “free law,” for he who acts in partiality is not free, but a slave, because: “Whoever is overcome by someone is his slave” (2 Pet. 2:19). 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? What good is it, my brother, if someone says to have faith, but not to have works? food can faith save him? 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. Doing this is important. On the contrary, there is a heavy condemnation for those who did not show favor to their own kind. Those who did not take pity on their neighbors who sinned against them will suffer the condemnation of the evil servant (Matthew 18:32–35). With retribution through prayer, in which we ask God to forgive us: “just as we forgive” those who have sinned against us (Matthew 6:12), and those who are unmerciful or cruel to those in need of bodily help will be met with judgment without mercy. Mercy is praised in judgment, for those who are merciful, according to the saying of the Lord: “They will receive mercy” (Matthew 5:7). Or in other words: “mercy towards the poor” could bring forgiveness even to idolaters, as we hear from the prophet (Dan. 4:24). What will it not bring to believers? 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 will give us the opportunity at trial to avoid attacks from demons. James 2:15. If a brother or sister is naked and has no daily food, If a brother or sister be naked and deprived of 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? But someone from you says to him: “Go in peace, be warm and be satisfied; but Ima will not give you bodily demands: what good is it?” Notice the spiritual meaning. He didn’t just say, “if you have faith,” but “what’s the use?” He says something like this: show me a matter for which I would give you the title of a believer, for this is a matter of faith. His words mean: if someone does not prove by deed that he is faithful to God, then such a person 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 believing in Him. And that he has such a thought is clear from examples, for he says that Abraham showed by deed that he was faithful to God when he offered his firstborn as a burnt offering; likewise Rahab, believing, despised death. James 2:17. Likewise, faith, if it does not have works, is dead in itself. Likewise, faith, if it does not have works, is dead in itself. 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. But someone says: you are the imash of faith, but I am the imam of deeds; show me your faith by your works, and I will show you my faith by my works. James 2:19. You believe that God is one: you do well; and the demons believe and tremble. You believe that there is only one God: do good: and demons believe and tremble. This does not contradict the words of Blessed Paul, for the word “faith” is used in a double meaning, sometimes meaning simple agreement of the mind with a phenomenon, since we usually call this faith (which is why the demons 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 consent dead faith, as having no deeds that animate it. And Paul speaks of heartfelt faith, which is by no means devoid of works, for in one who does not have honest works it would not exist. And 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, 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, for who would contradict the fact that faith (I mean faith of works) does not approach the unclean? Just as ointment cannot be preserved in a vessel full of dirt, so the faith of God will not be found in an unclean person. So, the Divine Apostles do not contradict each other, but, taking words in different meanings, each uses them in their own meaning, where necessary. James 2:20. But do you want to know, unfounded person, that faith without works is dead? Do you want to understand, O vanity man, that faith without works is dead? He calls a man empty who boasts of faith alone, because without putting it into practice he has not acquired any fullness. James 2:21. Was not Abraham our father justified by works when he offered Isaac his son on the altar? Was not Abraham our father, justified by his works, and offered up his son Isaac on the altar? James 2:22. Do you see that faith contributed to his works, and by works faith was perfected? Do you see how your faith has advanced by his works, and by works has faith been perfected? Both apostles cite Abraham to confirm their teaching about faith. One, by the example of Abraham, proves that faith is higher than works, and the other, that works are higher than faith. But it is said above that everyone accepts the words (“faith” and “works”) in their meaning and takes what is useful to him to confirm his thoughts. However, some fathers understood it this way: Abraham, removed at times, is the image of both faiths - and the one before baptism, which does not require works, but only faith alone, the confession of salvation and the word by which we who believe in Christ are justified; and that which is after baptism and which is connected with works. Thus, the Holy Spirit, who spoke in them, turns out to not contradict Himself. One faith justifies the one who comes by confession alone, if he has immediately renounced life, for he has no works, but cleansing through baptism is sufficient for him, and the other requires the demonstration of good deeds from the already baptized. Pavel agrees with this. Elsewhere he says and teaches that faith after baptism requires perfection through works, when he says: “Neither circumcision nor uncircumcision has power, but faith that works through love” (Gal. 5:6). But love requires a lot of wisdom to be complete. 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.” And the scripture was fulfilled, saying: Abraham had faith of God, and it was reckoned to him as righteousness, and he was called the friend of God. Abraham was the image of justification through faith alone when: “he believed, and it was counted to him as righteousness” (Gen. 15:6), and he was the image of justification through works when he laid his son on the altar, for he not only did the work, but did not fall away from the faith regarding Isaac, that his descendants would multiply like the stars, but thought “that God... would raise him from the dead” (Heb. 11:19). In a similar way, Paul is testified by David, for David knew by the Spirit of God that faith in Christ would one day come, which is why he says: “Blessed is the man to whom the Lord does not impute sin” (Ps. 31:2). James 2:24. Do you see that a person is justified by works, and not by faith alone? Do you see that a person is justified by works, and not by faith alone? From works not of the law, as it is said, for example, circumcision and the like, but from works of righteousness and similar virtues. James 2:25. In like manner, was not Rahab the harlot justified by works, having received the spies and sent them away another way? Likewise, was not Rahab the harlot justified by her works, having received her companions and led them out in another way? James 2:26. For just as the body without the spirit is dead, so faith without works is dead. Just as the body without the spirit is dead, so faith without works is dead. James 3:1. My brothers! not many become teachers, knowing that we will suffer greater condemnation, Do not be too many teachers, my brother, knowing that we will receive greater condemnation, Above, the apostle said and taught that the faithful must have faith not alone, but together with good works. He now moves on to another commandment of equal significance. Some people undertake to teach what they themselves have not done. Such teachers, he says, do not receive any benefit, but are subject to greater condemnation. For whoever teaches what he himself does not have, as if he had it, is worthy of condemnation for sinning with his tongue. To more thoroughly confirm this, he says that if otherwise the tongue usually sins from inattention, for which the one who falls into it will not escape condemnation, as Solomon teaches: “for the sin of the walls the sinner falls into the snare” (“The wicked is caught in the sins of his mouth”) (Proverbs 12:13): then how will the one who deliberately sins with the tongue, who teaches, avoid the inevitable punishment? what you haven't learned from experience? James 3:2. for we all sin many times. He who does not sin in word is a perfect man, able to bridle the whole body. We all sin a lot. If anyone does not sin in word, he is a perfect man, able to bridle the whole body. We all sin a lot, spending our lives carelessly and carelessly. That no man escapes sin is confirmed by the flexibility of the tongue. From this it is clear that no one has perfection, for who has not sinned with his tongue? If someone overcomes the mobility of his tongue, he is able to control his whole body well. For whoever has held back something that is very prone to falling, with less difficulty, with attention, will dominate that which falls slowly. James 3:3. Behold, we put bits in the horses' mouths so that they obey us, and we control their whole body. We put bridles in the mouth of the horse, so that they obey us, and convert their whole body. The mentioned possibility of bridling the entire body is confirmed by examples: bits on horses, rudders on ships. “Behold” is placed instead of “look.” “Horse bridles” must be combined in the following order: “we put the bits in the horses’ mouths.” Without such a combination of words, speech will not make sense. Look: we put a bridle on the horses, and we direct the ships with a small rudder, just like the horses with a small bridle, where we want. Likewise, the tongue should be governed by sound reason, although it can be a world of untruth in the use of the mob. For the apostle here calls the multitude world. Or: although language is an adornment of human nature, for through it we communicate our thoughts to each other (in this sense some want to understand the word “world”), when used by the common people it is unfair, it defiles the entire body and inflames the entire circle of life, being itself inflamed by Gehenna. However, it is not difficult to make it move blessedly and in the way that its owner wishes. For if every nature of beasts, reptiles, birds and sea creatures is tamed and tamed by human nature, then I cannot say that the tongue is an uncontrollable evil, that it is full of deadly poison and that none of the people can tame it, for if the tongue is untamed and is not directed towards anything good, then how do we bless God and the Father with it and curse people with it? Here it is directed according to the will of the user. But this, my brothers, should not be like this. For if we bless them, are we not ashamed to curse people created in the likeness of God? It is unfair for blessings and curses to come out of the same mouth. So, keep your tongue sharp! The tongue is the royal horse. If you put a bridle on him and teach him to walk evenly, then the king will sit on him calmly; If you let him run and gallop without a bridle, he will become a chariot of the devil. James 3:4. So, ships, no matter how large they are and no matter how strong the winds blow, are guided with a small rudder wherever the helmsman wants; Behold, the ships of the great being and imprisoned from the cruel winds, turn into a small breadwinner, and even the desire of the ruler wants: And this is also said, that is, that the tongue should not be moved as it happens, but directed towards the best. For just as we restrain the impulses of a horse with a bridle and change the course of a ship with a rudder, so we must guide our tongue for the better. The expression: “so is the tongue” (James 3:5) means that the tongue must be guided by a sound mind, for although it is small, it does great things: it lights us a great fire, because it itself is fire. And what else does it do? Embellishes untruths with eloquence and grace; defiles the body by persuading women with lures; commits murders through temptation; by perjury he appropriates the property of others; sets the circle of Gehenna on fire, being itself set on fire by Gehenna, as can be seen in the rich man “suffering in the flames” with his tongue (Luke 16:24). James 3:5. so the tongue is a small member, but does a lot. Look, a small fire ignites a lot of substance! Likewise, the tongue is small, and the great one boasts. Behold, the fire is small, [and] how great it burns things. In the same way, that is, in the same way, in a reasonable direction, the tongue should move, for it is a small member, but does a lot, that is, evil and good. “Velmi boasts” is said instead of “does great things.” James 3:6. And the tongue is fire, the embellishment of untruth; the tongue is in such a position between our members that it defiles the whole body and inflames the circle of life, being itself inflamed by Gehenna. And the tongue is fire, the babble of untruth; The breast and tongue are established in our souls, desecrating the whole body, and scorching the stake of our birth, and being scorched by Gehenna. So the tongue, the world of untruth, is fire, for just as fire destroys everything, so does it. Some here mean a multitude by the world, as in the words: “the world did not know Him” (John 1:10). Language is the world, that is, a collection of untruths. So, the tongue, scorching the wheel of birth, defiles life. The psalmist also calls life a crown when he says to God: “bless the crown of the summer of your goodness” (“you crown the summer of your goodness”) (Ps. 64:12). The crown and the wheel do not differ from each other in appearance as they are round. Life is a wheel in that it turns on itself. This is how this passage should be explained if the text reads “kolo Gehenna,” as in some lists it is; but if you read “the wheel of birth,” then by the wheel of birth you need to understand our life. James 3:7. For every nature of beasts and birds, reptiles and sea creatures is tamed and tamed by human nature, Every nature of beasts and birds, reptiles and fish, is tamed and tamed by human nature, This reason should be related to the above. The Apostle said and explained by example of the bit and rudder that although they are small, when well managed they produce great things, and added that the tongue should be managed wisely. Now, using the examples provided, he explains that what he commands is not the impossible. He seems to say this: others will say that the tongue, although a small member, produces a lot of good and evil, is difficult to subdue to our will. But this is not an excuse, for if a person tames animals that are different from him by nature, then all the more can he tame his own member. James 3:8. and none of the people can tame the tongue No one can tame a person’s tongue; This should be read not in an affirmative, but in a questioning form, exactly like this: if a person tames and makes tame indomitable animals, then will he not tame his own tongue? That's how it should read. For if we read this in an affirmative form, then it would be unfair to then give the following instruction: “It is not fitting, my brother, my beloved, to do this” (James 3:10), for if it is impossible to tame the tongue, then in vain the apostle urges to do the impossible. And the expression James 3:8. this is uncontrollable evil; it is filled with deadly poison. Evil cannot be restrained; it is filled with deadly poison. should be understood as an explanation. James 3:9. With it we bless God and the Father, and with it we curse men, created in the likeness of God. With this we bless God and the Father, and with this we honor men who are in the likeness of God: And this should be understood in interrogative form, like the following: James 3:10. From the same lips comes blessing and curse: it should not be so, my brethren. From the same lips comes a blessing and an oath. It is not proper, my beloved brother, for such things to happen. James 3:11. Does sweet and bitter water flow from the same hole in the spring? Does food flow from a single mouth, sweet and bitter? James 3:12. My brethren, a fig tree cannot bear olives, nor can a vine bear figs. Likewise, one source cannot pour out salty and sweet water. Can food, my brother, be created by a fig tree, an olive tree, or a fig vine? Likewise, no source makes water sweet and sweet. The apostle wants to touch his listeners. If we are commanded to bless everyone, for those who speak evil will not inherit the Kingdom of God (1 Cor. 6:10), then isn’t it a shame to use the same weapon for evil and for good? No one who is prudent will interfere with dirt and ointment with the same tool. Do you pray? Do not curse the enemy, for there is a long distance between prayer and cursing. If you do not forgive the one who insulted you, then you yourself will not receive forgiveness, and you will attract a curse on yourself when you pray that your debts be forgiven, just as you forgive your debtors (Matthew 6:12). James 3:13. Whether any of you is wise and prudent, prove this by actually good behavior with wise meekness. He who is wise and wicked in you, let him show his deeds in meekness and wisdom by living a good life. James 3:14. But if you have bitter envy and contentiousness in your heart, do not boast or lie about the truth. If there is bitter envy and zeal in your hearts, do not boast or lie about the truth: James 3:15. This is not wisdom descending from above, but earthly, spiritual, demonic, This wisdom does not come from above, but is earthly, spiritual, demonic: James 3:16. for where there is envy and contentiousness, there is disorder and everything bad. Where there is envy and zeal, there is disorder and every evil thing. People who love to rule and boast of the wisdom of this world preached in defiance of Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves with the novelty of their teaching, which is why heresies arose. Therefore, having finished his speech about the rashness and unbridledness of the tongue, the apostle turns his speech to “envy,” which is born in people from similar recklessness, and says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom, but from demonic wisdom. He said this after praising the good teacher. And since zeal can have an application to both good and bad, for zeal is a fiery desire of the soul for something with some likeness to that for which there is zeal, the apostle added: “bitter” to show what kind of zeal he is talking about. Quarrelsomeness is a disapproving passion for argument. This is also called slander with slander. James 3:17. But the wisdom that comes from above is first pure, then peaceful, modest, obedient, full of mercy and good fruits, impartial and unfeigned. But wisdom from above is first pure, then peaceful, meek, submissive, full of mercy and good fruits, foolish and unhypocritical. James 3:18. The fruit of righteousness in peace is sown among those who keep peace. The fruit of righteousness in the world is sown by him who creates the world. “Pure”, that is, immaculate, not attached to anything carnal. “Unreasonable”, that is, does not observe the selection of food and various ablutions. But Paul discusses this in detail in his letter to the Colossians. James 4:1. Where do you get hostility and strife? Is it not from here, from your lusts that war in your members? Where do the fights and quarrels come from among you? Is it not from here, from your sweets, who fight in your lands? The apostle shows that although the people mentioned assume the title of teachers, they are completely carnal. They do a lot of very nasty things, inventing pleasures for themselves: some are looking for a luxurious table, which Paul also condemns, saying that “such people do not serve our Lord Jesus Christ, but their own belly” (Rom. 16:18), others want to acquire estates; others - rich houses; others still have other things that the evil one instills in them, trying to deprive them of salvation. James 4:2. You desire, but you do not have; you kill and envy - and cannot achieve; you bicker and quarrel - and you do not have, because you do not ask. You desire, and do not have it: you kill and envy, and cannot gain it: you boil and fight, and do not have it, do not ask for it: Here he convinces through position and denial. However, the situation was kept silent as indecent. The indecency is that what is implied in the position amounts to the kindling of lust, for lust ends in the fulfillment of sensual pleasure. Murder and envy, bickering and enmity are not good deeds, which is why they do not achieve what they strive for. However, you need to know that this is not about carnal murder and enmity, for this is hard to hear even about robbers, much less about believers (albeit some) who come to the Lord. But it seems to me that he calls those who kill their souls by such enterprises as murderers, for which they have enmity against piety. So further (James 4:4) he called adulterers and adulterers not those who are such in reality, of course, but those who sin against the Divine commandments, mixing their own inventions into them, for no one would tolerate a teacher of a fornicator, even if he himself were dirtier than a pig. Likewise, when talking about murders and wars, he speaks not about physical ones, but about mental ones. James 4:3. You ask and do not receive, because you ask not for good, but to use it for your lusts. You ask and do not receive, you ask evilly, but you depend on your sweets. This was the case with the Pharisee mentioned in the Gospel (Luke 18:10–14). The more he enumerated his virtues, the more he blocked the Divine ear, and the pompous speech was idle in his mouth and turned into foam, like a raging wave. But another will say: if the promise of the Lord Jesus, this true Teacher, is true, “everyone who asks receives” (Matthew 7:8), then how does the real apostle say this now? We answer. For one who approaches prayer in the proper way, the promise mentioned is true; he will not be deceived in anything he asks. And whoever, having moved away from the goal of devoted prayer, will apparently ask, but ask not as he should, he in fact does not ask, and therefore will not receive. Imagine, for example, that a grammar teacher promises to teach grammatical knowledge to everyone who comes to him, but the one who wants to learn will not come as he should, and will not strain himself to master what is taught, which is why in reality there will be a discrepancy with what was promised. Is it really fair for anyone to attribute the lie in this case to the teacher himself? Such a person will act unreasonably, because the one who wanted to learn does not come in the way the teacher demanded. How and what to ask for, another will say. Listen to the One who gave the above-mentioned promise: “Seek first the kingdom of God and his righteousness” (Matthew 6:33). Obviously, whoever asks this and mainly this will not be deceived in other things, the receipt of which will not reject him from salvation. But whoever asks for something harmful and destructive will not be given to him by the One from Whom “every good gift is given” (James 1:17). Even the one who asks for knowledge of the Divine or some other spiritual gift, but asks for his own lusts, will not receive, because he asks badly and to his own destruction, and God does not give evil. James 4:4. Adulterers and adulterers! Don’t you know that friendship with the world is enmity against God? So, whoever wants to be a friend of the world becomes an enemy of God. Adulterers and adulterers, don’t you know that everyone in this world is enmity with God, for even if he wants to be a friend of the world, he is an enemy of God. Above, the apostle only slightly denounced some false wise men who distort the Divine Scripture and, of their own free will, use it in a distorted form in order to have a reason for their own voluptuous life, and this is not some other evil, but a form of pride. Now he speaks out more strictly against them and, as if in spite of his meekness, uses reproachful words, calling such people adulterers and adulterers, and makes almost the following denunciations: “Tell me, frivolous one, do you want to pretend to be a sage? But where do the strife and constant hostility come from in your life? Why the constant attachment to the present? Why the continuous desire for the pleasures of real life? This is not characteristic of wise men, but of simple people inclined to friendship with the world, which shows that you are adulterers, for you prefer ordinary, shameful and nasty beauty to the Divine and chaste beauty hidden within, and by striving for the present you raise enmity against God. Don’t you know that friendship with the world is enmity against God, removing us from God’s love and showing us as His enemies?” The world here refers to all material life as the mother of corruption, the one who partakes of it immediately becomes an enemy of God, because with zeal for the useless, he carelessly and contemptuously treats Divine objects, which is the attitude we allow towards people who are hateful and hostile to us. Since there are two subjects with which people are concerned - God and the world, and each of these two subjects is treated with love or hatred, then as soon as we become strongly attached to one, obviously we will be neglectful of the other, for attention produces love, and neglect produces hatred. So, whoever cleaves to Divine objects is called a friend of God, and whoever neglects God and loves the world is among the enemies of God. Since all this comes from the arrogance and pride of false wise men, the apostle uses another reproof, wanting to sober up such people from intoxication and arouse them from sleep. He says: James 4:5. Or do you think that Scripture says in vain: “The spirit that dwells in us loves with jealousy”? Or do you think that all scripture says: the spirit that dwells in us desires envy? James 4:6. But grace gives all the more; That is why it is said: God resists the proud, but gives grace to the humble. But he gives greater grace: in the same way he says: The Lord resists the proud, but gives grace to the humble. The figure of omission is used here - a customary turn of abbreviated speech. The Apostle seems to say this: “I urged you in my own words to use your wisdom correctly and without condemnation, so that you would not abuse it through pride, do not falsify or pervert the true teaching. If you want instruction from Scripture, then listen: “The Lord resists the proud.” If He “resists the proud” (and we usually resist enemies), then, without a doubt, the proud should be counted among the enemies, for Scripture in vain, without reason or out of envy, does not command us the impossible, but strongly desires that grace should instill in us through His exhortations. Therefore, if you are obedient to the Scriptures, then humble yourself before God and receive grace through exaltation from Him. Pride is arrogant to the extreme, but it is different from conceit. Pride rises above those subordinate to it, and conceit rises above that which does not exist at all. Modesty also differs from humility 5. Modesty or humility, the exact opposite of pride, is a great good. And since both happen in us according to our will, then anyone who exalts himself out of pride is already condemned and humiliated by the Lord, while the one who humbled himself out of modesty, He exalts in due time, for the very exercise in humility elevates the one who has acquired it to spiritual heights. Saint Cyril explains differently. If death entered the world through the envy of the devil (Wis. 2:24) and if Christ, according to Scripture, dwelt into our inner man (Eph. 3:16-17), then he dwelt in order to abolish the death that occurred from envy. But He not only gives this, but also great grace. “I,” He says, “came that they might have life and have it more abundantly” (John 10:10). And that God dwelt in us out of great love for us, the prophet clearly expressed this when he said that neither an Angel nor a mediator, but Himself “that Lord will save us” (Isaiah 33:22). out of love for us and care for us. How did the Savior give and great grace? Having cast down our accuser Satan, why is it added: “God resists the proud.” For how proud is he who proclaims: “And I have embraced the whole world with my hand like a nest” (“and my hand has seized the wealth of the nations like nests”) (Is. 10:14). James 4:7. Submit yourselves therefore to God; resist the devil, and he will flee from you. Obey God, but resist the devil, and he will flee from you. James 4:8. Draw near to God, and He will draw near to you; Cleanse your hands, you sinners; straighten your hearts, you double-minded. Draw near to God, and He will draw near to you: cleanse your hands, O sinners, straighten your hearts, O double-minded: James 4:9. Lament, weep and howl; Let your laughter turn into crying, and your joy into sadness. suffer and weep and weep: let your laughter turn to weeping, and your joy to lamentation: James 4:10. Humble yourself before the Lord, and he will exalt you. humble yourself before the Lord, and he will exalt you. The apostle calls double-minded those who do not want to live monotonously, but are constantly led and carried away by the violence of people, and do not live in the house of the Lord with one mind, for God brings “those of like mind into the house” (“he brings the lonely into the house”) (Ps. 67:7). And that life is also called the soul, this is clear from the words of the prophet: “skin for skin, and all, What a man has, he will give for his soul” (“skin for skin, but for his life a man will give everything that he has”), that is, for life (Job 2:4). James 4:11. Do not curse one another, brethren: whoever speaks evil of a brother or judges his brother speaks evil of the law and judges the law; and if you judge the law, then you are not a doer of the law, but a judge. Do not slander each other, brothers; For if you slander a brother or condemn your brother, you slander the law and condemn the law: and if you condemn the law, you are the creator of the law, but the judge. James 4:12. There is one Lawgiver and Judge, who can save and destroy; There is only one Lawgiver and Judge, able to save and destroy: who are you to condemn a friend? The apostle knows that pride, beginning with contempt and slander, brings those who tread on the meek to complete humiliation. Distracting them from this, he wants to pacify them with a real proposal. “Condemns the law” means despises, for he who condemns does so out of contempt. What law does he condemn? Firstly, the one who commands: “Do not judge, and you will not be judged” (Luke 6:37). Secondly, the one expressed in the psalm: “I will drive out the one who secretly slanderes his neighbor” (Ps. 100:5). And since this comes from contempt, he adds that if you judge the law, then you are not the executor of the law, for would anyone want to live under the authority of one whom he despises? So, do not be disposed, he says, to disparage and, as it were, to legitimize, for this will not be forgiven you, because only the Lawgiver is God, who can “save and destroy” the transgressors of His law, for the law and the Lawgiver have the power to punish the transgressors of the law, and you have nothing more than idle talk and bring upon yourself a sentence of condemnation, for by doing the same thing as the one condemned by you, you are to the extent of his If you condemn, you condemn yourself to the same extent. James 4:12. and who are you who judges another? Who are you to judge a friend? He speaks derogatoryly. When you yourself are like that, how dare you judge someone who is servile? James 4:13. Now listen to you who say: “Today or tomorrow we will go to such and such a city, and we will live there for one year, and we will trade and make a profit.” Hear now them saying: this day or morning let us go to this city and make that one summer, and I will buy deeds and gain: It does not destroy will, but shows that not everything depends on the person himself - grace from above is also needed, for you can run, and trade, and do everything necessary for life, but you should attribute this not to your own labors, but only to God’s love for mankind. And Jeremiah says: “I know, Lord, that his way is not in the will of man” (Jeremiah 10:23), and the Proverb: “Do not boast about tomorrow, because you do not know what that day will bring forth” (Proverbs 27:1). James 4:14. you who don't know what will happen tomorrow You don’t even know what will happen in the morning: Shows the vanity of our lives and shames us for spending our whole lives in vanity, that all our labor is wasted on temporary evil. David says the same thing: “In this way a man walks, yet he is troubled in vain” (“Truly, a man walks like a ghost; in vain he fusses.”) (Ps. 38:7): that is, he fusses over something that does not exist, but appears as if in a ghost, or over something that is not independent, but is, as it were, a likeness and image of a truly prosperous life. for what is your life? steam that appears for a short time and then disappears. No matter what your life is, there are a couple, even if they appear in small moments, then they disappear. James 4:15. Instead of telling you: “If the Lord wills and we live, we will do this or that,” Instead of saying to you: if the Lord is willing, we will live and do this or that: Steam is a dark composition, originating from intense heat and humidity and having the shortest existence, because due to its extreme subtlety it soon “disappears” from contact with its surroundings, entering into it and decomposing, just as a small part of moisture in water. This is what the Apostle likened our “life” to, and quite decently. Having interrupted his speech halfway with this comparison, he again returns to it and continues it. Here is its connection: “Now listen to you who say: “Today or tomorrow we will go to such and such a city and live there for one year and will trade and make a profit” (James 4:13)... meanwhile you should say: “If the Lord wills and we live, we will do this or that” (James 4:15).” Having interrupted the connection of speech with an example, with which the apostle more strikingly wanted to show the vanity of worldly concerns, which comes from pride, he then adds what was omitted. The flow of speech is as follows: “You, in your arrogance, are vain.” Who? “You who do not know what will happen tomorrow, for what is your life...” and so on. With the words “what is your life?” he prepared the way for himself for this subtle injunction; then he adds the instruction itself, making it very useful. James 4:16. you, in your arrogance, are vainglorious: Now boast in your pride: The proud and proud are concerned with unreal objects, which is why they are called “proud,” which means “living in error or deception.” all such vanity is evil. All praise is such evil. "All such vanity is evil." James 4:17. So, if anyone knows to do good and does not do it, it is sin for him. For the one who leads to do good, and for the one who does not do it, he has sin. Again he starts talking about vain arrogance, which is usually born from pride, and, as if concluding the speech, he says that vanity is evil. If it is evil, then it comes, without a doubt, from the evil one. But those who have given themselves to the Lord through holy baptism should not accept what the evil one sows. He also adds this: “Whoever knows to do good and does not do it, to him it is sin” (James 4:17). Again he admonishes false teachers, so that they do not dare to teach what they themselves will not do first, for blessed, it is said, is not the one who teaches, but the one “who does and teaches” (Matthew 5:19), since deeds must precede words, which is what the righteous proclaims the faith that is revealed. For whoever, says the Lord, breaks one of the least of these commandments and teaches people this way, that is, what he himself has not worked on, will be called least... “but whoever does and teaches will be called great” (Matthew 5:19). Therefore, the God-Man Himself first began to create, and then to teach (Acts 1:1). This, in my opinion, is the idea in these words: “he who boasts, let him boast in the Lord” (1 Cor. 1:31). that is, like the Lord, having in Him a teacher and an example. In a similar way, David says: “My soul will boast in the Lord” (Ps. 33:3), - nothing more than this: I would like to boast that I walk according to the commandments of the Lord. James 5:1. Listen, you rich people: weep and howl for your misfortunes that are coming upon you. Come now, rich people, weep and howl for the fierce sorrows of your coming upon you. The thrift and stinginess of the rich often makes them cry. But the apostle makes them weep, that is, weep greatly because they are storing up their wealth for destruction and not giving it to the poor, for wealth does not perish only when it is spent on the poor. Therefore, the Pritotnik says: “put your bread on the face of the water” (“Let your bread go on the waters”) (Eccl. 11:1), that is, to imaginary destruction and corruption. For this is what happens to bread thrown onto the water: it does not perish, but through its decomposition it gives us coolness - coolness when our tongue is tormented in the flames there. James 5:2. Your wealth has rotted, and your clothes are moth-eaten. Throw away your wealth, and consume your garments with prayer. James 5:3. Your gold and silver are rusty, and their rust will be a witness against you and will eat up your flesh. Your gold and silver will rust, and their rust will be your obedience, and your flesh will be cut off The rotting of wealth, he says, the eating of clothes by moths and the rusting of silver and gold will testify against you, convicting you of the fact that you did not give anything. Therefore, in the last days, that is, at the coming of the Lord, your wealth will turn out to be like fire gathered for your destruction, which is what the rich man mentioned in the Gospel experienced. James 5:3. like fire: you have laid up for yourselves treasure for the last days. Like fire: you will receive it in the last days - this must be combined with the words “your wealth” so that the speech looks like this: “your wealth, which you gathered like fire, and spent on earth on pleasure and squandered.” James 5:4. Behold, the wages that you withheld from the workers who reaped your fields cry out, and the cries of the reapers have reached the ears of the Lord of hosts. Behold, the wages of the laborers who worked your fields, having been withheld from you, cry out, and the cry of those who reaped in the ears of the Lord of hosts was heard. James 5:5. You have lived luxuriously on earth and enjoyed; nourish your hearts as for the day of slaughter. Rejoice on earth, and rejoice: let your hearts be nourished like on the day of slaughter. This is a denunciation and shame to the Jewish leaders, who shepherded the poor and were satiated with honors from everyone, but themselves were preparing to be slaughtered by the Roman authorities at their hands, especially because they condemned the only Righteous One - the Lord and killed Him when He did not contradict or cry out. James 5:6. You condemned and killed the Righteous One; He didn't resist you. Judge, kill the righteous: he will not resist you. With the words “kill the Righteous One,” the apostle undoubtedly means Christ Himself. However, with the addition “does not resist you,” he generalizes the speech, extending it to others who suffered similar things from the Jews, and, perhaps, speaks prophetically about his own suffering. James 5:7. Therefore, brethren, be patient until the coming of the Lord. Behold, the farmer is waiting for the precious fruit of the earth Be patient, my brother, until the coming of the Lord. Now the farmer is waiting for honest fruit from the earth, being long-suffering about it, until he receives a rain of wounds and is late: Having condemned the luxury of the Jewish leaders and their cruelty towards the poor, the apostle turns his speech to the faithful and says: brothers! do not be tempted at the sight of this, and do not lose heart, as if there will be no vengeance. He speaks of the invasion of the Romans and their captivity of the Jews, which he calls the coming of the Lord, just as John, who bowed to the breast of the Lord, when he speaks of his death, imagines the Lord Himself saying: “If I want him to remain until I come” (John 21, 22), for his life here extended to the capture of Jerusalem and a little further. And that the coming of the Lord, both here and in John, means the destruction of Jerusalem, this is also evident from the words of the prophet: “Behold, He comes, says the Lord of hosts. And whoever can endure the day of His coming” (Mal. 3:1-2), that is, when the coming of God will bring punishment on the wicked. John Chrysostom in some of his interpretations, when he examines the words “until I come,” also sees in them an indication of the destruction of Jerusalem and confirms this with the prayer of the three youths, who say: “so may our sacrifice be before you today, and let it be done for you” (“so may our sacrifice before you now be acceptable to you”) (Dan. 3:40). At the same time, he says what it means after You: after Your anger has passed. And when did he come? When Nebuchadnezzar destroyed Jerusalem. It's about the word of advent. Some of the fathers also say that the apostle here calls long-suffering patience towards one another, and patience – patience towards others, for a person is long-suffering towards those on whom he can take revenge, and on those whom he cannot take revenge, he suffers from him. Therefore, the word “patience” is never used about God, but “long-suffering,” and about people – “patience.” and for him he endures a long time until he receives the early and late rain. Having endured for him for a long time, until the rain of wounds and lateness comes: Early rain signifies tearful repentance in youth, and late rain in old age. It all depends on God’s love for mankind, why he says: “until he receives it.” James 5:8. Be patient and strengthen your hearts, because the coming of the Lord is drawing near. Be patient, therefore, and strengthen your hearts, for the coming of the Lord is drawing near. James 5:9. Do not complain, brothers, against each other, so as not to be condemned: behold, the Judge is standing at the door. Do not groan against one another, brothers, lest you be condemned: behold, a judge stands before the door. James 5:10. As an example of suffering and long-suffering, take, my brothers, the prophets who spoke in the name of the Lord. Take, my brother, the image of suffering and long-suffering prophets who speak in the name of the Lord. James 5:11. Behold, we bring joy to those who have endured. You have heard about Job’s patience and seen the end of it from the Lord, for the Lord is very merciful and compassionate. Behold, blessed is she who endures. You have heard the patience of Job, and you have seen the death of the Lord, for the Lord is abundant in mercy and generous. James 5:12. First of all, my brethren, do not swear by heaven or earth, or by any other oath, but let it be with you: “yes, yes” and “no, no,” First of all, my brother, do not swear by heaven, nor by earth, nor by any other oath; Let your affirmation be firm in the firm, and let your denial be the same. Otherwise: let the testimony of your life be stronger than an oath. If someone shameless, without respect for your life, insistently demands an oath from you, then instead of an oath, let you have “yes, yes” and “no, no.” lest you fall under condemnation. Let not you fall into hypocrisy. Hypocrisy refers either to the condemnation that befalls those who mercilessly swear and from the habit of swearing to the point of perjury, or hypocrisy itself, which is different and seems different to others. How does one who swears fall into hypocrisy? Next: as a swearer, he is recognized as asserting the truth, and when the crime of the oath follows, he turns out to be a real liar. The apostle forbids swearing by God in order to avoid perjury, and by heaven and other objects - so that they do not acquire the honor of God, for all who swear swear by the highest (Heb. 6:16). But another will say: what to do if someone else is forced to swear? We answer: the fear of God is stronger than coercive violence. Others, having in mind the old law, will be perplexed: if the old law approves of one who swears in the name of the Lord, then how does grace forbid doing this? We answer: the old law commanded the Jews to swear by God in order to turn them away from swearing by idols, just as it commanded them to offer sacrifices to God in order to divert them from making sacrifices to idols. But when he taught the Jews enough piety, then he abolished the sacrifices, as useless, and began to demand as a sacrifice not the slaughter of animals, but a contrite soul. Which one is it? One who, through humility, is completely consumed by the fire of love, like Paul, who was inflamed to the highest degree when some of the faithful were tempted (2 Cor. 11:29). James 5:13. If any of you suffers, let him pray. If anyone is happy, let him sing psalms. Does anyone suffer from you? Yes, he prays: is anyone content? yes he sings. Let suffering be accompanied by prayer, so that the way out of temptation will be easier for the tempted one. Then, when our worries cease through prayer and the soul reaches its characteristic state, then let us sing so that its bliss will increase, for the singing of psalms, according to Basil the Great, produces a peaceful and carefree state of the soul. Whoever has not achieved such a state, which David calls holiness, encouraging the saints to sing to the Lord (Ps. 29:5), his prayer for a long time remains idle talk. James 5:14. Is any of you sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. If anyone is sick in you, let him call the elders of the church, and let him pray over him, anointing him with oil in the name of the Lord: The apostles already did this at a time when the Lord was still living among people: they anointed the sick with oil (Mark 6:13). James 5:15. And the prayer of faith will heal the sick, and the Lord will raise him up; and if he has committed sins, they will forgive him. And the prayer of faith will save the sick person, and the Lord will raise him up; and even if he has committed sins, they will be forgiven him. James 5:16. Confess your faults to one another and pray for one another so that you may be healed: the fervent prayer of a righteous man can accomplish much. Confess your sins to each other and pray for each other, so that you may be healed: for the prayer of the righteous can accomplish much. James 5:17. Elijah was a man like us, and he prayed with prayer that there would be no rain: and there was no rain on the earth for three years and six months. Elijah the man was not servile to us, and he prayed that there would be no rain, and that it would not rain on the earth for three years and six months: James 5:18. And he prayed again: and the sky gave rain, and the earth brought forth its fruit. And again you prayed, and the sky gave rain, and the earth grew its fruit. The prayer of a righteous man has great power when the one for whom he is praying contributes to his prayer with spiritual sorrow, for if then, when others are praying for us, we ourselves spend time in luxury, bliss and intemperance, then through this we weaken the power of the prayer of the one who strives for us, and the word of blessed Peter comes true for us. “When one builds and another destroys, what will they get for themselves except fatigue” (Sir. 34:23)? James 5:19. Brethren! If any of you wanders from the truth, and someone converts him, Brothers, if anyone among you strays from the path of truth, and someone converts him, James 5:20. let him know that he who converts a sinner from his false path will save his soul from death and cover a multitude of sins. Yes, the news is that he who turns a sinner from the error of his path will save the soul from death and cover a multitude of sins. Jeremiah also says the same thing: “If you bring forth the honorable from the unworthy, as my mouth will become” (“and if you bring out the precious from the worthless, you will be like My mouth”) (Jer. 15:19): for everyone who proclaims the words of God becomes the mouth of God. Because what does he say? “You will not speak, but the Spirit of your Father will speak in you” (Matthew 10:20). That is why, through David, He forbids the sinner to tell his justifications (Ps. 49:16). This saying belongs to Epicurus, who used it as the basis for denying the Providence of God. But darling. Theophylact understood it in a good sense and therefore used it here to explain the thoughts of the holy Apostle. Of course, probably the Monk Arseny (see History of Orthodox monasticism in the East. Part 2. M., 1854. P. 134). Latin translator of the interpretation of the blj. Theophylact suggests that from here to verse 21 an insertion was made by some subtle grammarian, and finds this place rather dark. Attributing such a meaning to the word “faith”, blzh. Theophylact considered its root to be probably a word that means “to look,” “to examine,” “to contemplate,” and so on. But others, and indeed many, in understanding the word “faith” follow the Thracians, from whom, says St. Gregory the Theologian, the service of the gods passed on to the pagan Greeks, “as the very word “faith” can attest to this (St. Gregory the Theologian, “Words”, 4. - Creations. Part 1. M., 1851. P. 163). There is something missing here in the original, namely: speech about how modesty differs from humility. You might be interested in: