Theophylact of Ohrid

In his own words on James

• James 1:1

  A servant of God, that is, of the Father, and of the Lord — Jesus; and if he is equally a servant of the Father and of the Son, then the Son is equal to the Father both in essence and in honor. The Apostles of the Lord place above every worldly dignity the fact that they are servants of Christ.

  Commentary on James

• James 1:2

  The apostle considers trials and sorrow for God's sake praiseworthy and worthy of joy, because they are the strongest bonds and the nurturing of love and contrition, which is why it is said: "My son! if you draw near to serve the Lord God, prepare your soul for temptation" (Sir. 2:1), and Christ said: "In the world you will have tribulation; but be of good courage" (John 16:33), for without struggles one cannot receive crowns either in the world or from God. He calls them not children, but brethren — out of humility. Trials bring the diligent every joy because through them the proving of such persons is revealed, and proving leads to perfect action. But then someone will say: if such is the effect of trials, then why does Christ teach us in prayer to ask God: "and lead us not into temptation" (Matt. 6:13)? We answer: trials are of two kinds. Some proceed from us, and others are sent upon us by God for our exercise and glorification. And the trials proceeding from us are also of two kinds. Some arise from imprudent boldness, which we call rashness, and from which the Lord commands us to guard ourselves, because although the spirit is willing, during struggles the willingness fades, and therefore such boldness does not end well for those who have it. Other trials, such as the destruction of the Sodomites (Gen. 19:13), are sent on account of sins. These trials must be avoided with all one's strength through a sinless life; but trials from God, such as those of Job and Abraham, not only should not be avoided, but if possible, one should draw them to oneself through patience and thanksgiving, because they make one worthy of glorification and crowns. He said "various trials" because some trials, as we have explained, come from God, and others from us.

  Commentary on James

• James 1:3

  Although trials, as we have said, are of two kinds, patience is useful in each kind. In trials from God it is useful in that through them we receive glorification, as Abraham and Job received it, and in trials from us — in that by bearing them with gratitude we make, as it were, recompense for our sins, for whoever acknowledges his sins has laid the beginning of his salvation and has acquired a trait of the righteous, since the righteous man is the first to accuse himself.

  Commentary on James

• James 1:4

  Note: the apostle did not say in the indicative mood: "patience has a perfect work," but in the imperative: "let it have," for he is not announcing an already completed virtue, but commanding one that must now be practiced. He names wisdom as the cause of perfect work, for he knows that the proving of faith and patience in trials is not the lot of all people, but of those who are wise concerning God, which is why he stirs up those who wish to show faith and patience to pray for wisdom.

  Commentary on James

• James 1:5

  He speaks not of human wisdom, but of spiritual wisdom, for in it he indicates to us the cause of perfect work, and this cause is heavenly wisdom, being strengthened by which we can accomplish good completely.

  Commentary on James

• James 1:6

  If he believes, let him ask, but if he does not believe, let him not even ask, for he will receive nothing of what he requests. The doubter is also the one who asks with arrogance. But it is evident that whoever asks with doubt is an offender, for if you are not confident that God will fulfill your request, then do not approach with a petition at all, lest through senseless double-mindedness you become an accuser of Him Who can do all things. Therefore one must implore deliverance from such a shameful malady.

  Commentary on James

• James 1:7

  The doubter is the one who is far from firm action and is perplexed as to whether this or that will come to pass or not. Such a person will not receive, as one who is not confident concerning what he expects.

  Commentary on James

• James 1:8

  The double-minded person is one who is in confusion, disordered, imperfect, divided in thought, a hypocrite; and by "ways" the apostle means the movements of the soul, by which hopes are elevated, whether good or bad, as David also said: "You have foreseen my ways" ("my ways are known to You") (Ps. 139:3). Otherwise: by "double-minded man" the apostle means one who is unsettled, who does not strive firmly toward either the future or the present, but is carried here and there and clings now to the future, now to the present. Such a person he likens to a wave of the sea, which has no constancy, and to the flower of grass, a flower that does not last long but withers with the rising of the sun, which is why he compared him not with the grass, which lasts longer, but with its flower, to represent his transience. Why then did he call him double-minded? Because he does not strive with confidence toward either the present or the future life, for in Scripture the soul is also called life, for example: "all that a man has he will give for his soul" ("for his life a man will give everything that he has") (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask from God; do not say within yourself: "How can I ask from the Lord and receive, when I have sinned so much against Him?" Do not think this way, but with all your heart confess and turn to the Lord and ask Him without doubt, and you will know His tender compassion, because He will not abandon you, but: "will fulfill the desires of your heart" (Ps. 37:4), for God does not bear malice and is merciful to His creatures.

  Commentary on James

• James 1:9

  Since the apostle recognizes humility as the guardian of everything good and nothing is accomplished without it among the diligent, he adds: "Let the lowly brother glory in his exaltation." He likens the doubter to a wave of the sea, which rises at the blowing of the wind and sinks down sooner than it is raised up. The doubter experiences something similar when, through pride, he does not ground his petitions on anything unchangeable. Therefore the apostle adds: "Let the lowly brother glory." He speaks as if to say: whoever wishes to ask for something, let him first ask for what is necessary, concerning the obtaining of which he cannot be deceived, that is: "the Kingdom of God and His righteousness" (Matt. 6:33). Then let him ask for this constantly — not in such a way that he prays a little and immediately gives up, for this is characteristic of the proud — but let him ask persistently, patiently awaiting what he will receive with humility of soul.

  Commentary on James

• James 1:11

  The apostle likens wealth to the flower of grass, wishing to show how quickly it passes away. He used the word "face" not in its proper meaning, for it is used only of a person, and is not used of other objects. By "pursuits" he means undertakings in the present life.

  Commentary on James

• James 1:12

  We have said that trials are of two kinds and that patience is useful in each kind. The apostle, remembering the Lord's Prayer, which suggests to us the safest course, that is, that we should pray not to fall into temptation, returns to an explanation of which temptation is from God and which is from us, from our own will. However, the following is also good: the Lord and God, looking upon the great weakness of human nature, proposed that we pray for the removal of temptations from us, since His disciples were still far from perfect; but when through the knowledge of His resurrection and His ascension into heaven our weak nature was strengthened, then His brother according to the flesh teaches us no longer to fear temptations.

  Commentary on James

• James 1:13

  If trials 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" in the past tense, but "being tempted" in the present. Whoever through sin and an intemperate life devises temptations for himself and, as if in a constant storm, plunges into dangers — such a person, the apostle says, is tempted not "by God," but by his own desire. For whoever has overcome an assailing temptation and has become firmer does not easily yield to temptations, especially those arising from himself, because in freedom from temptations he constantly inclines toward a more philosophic life. God cannot be tempted by evil, as it is said: "That which is divine and blessed neither does anything itself nor gives anything to do to others." All this is characteristic of mortal and earthly nature, in which change and mutability are observed — these primary properties of our nature. Desire and sin and the death of the soul born from it have become, as it were, steps in human perdition. For desire, having found a place of refuge, produced sin, which gave birth to death, and only by uprooting it through repentance do we lay the foundation of our other life.

  Commentary on James

• James 1:15

  Since it has been proven concerning the Divine nature that God is neither Himself tempted nor tempts others, here by "temptations" he means thoughts that disturb the soul, for temptations from God do not disturb but strengthen the soul by illuminating it, which is why he says: "every good gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), whereas everything that proceeds from us has imperfection.

  Commentary on James

• James 1:17

  By the Father of lights understand God, and by lights either the angelic powers or people illumined by the Holy Spirit. With the God of lights there is no variation, for He Himself proclaims through the prophet: "For I am the Lord, I do not change" (Mal. 3:6), and the expression "shadow of turning" means that in God one cannot even conceive of any change.

  Commentary on James

• James 1:18

  He said "of His own will" because there are people who, by the instigation of the devil, reason that the world came together as if by chance. Above he said: "with whom there is no variation," and thereby showed that the Divinity is unchangeable; now he adds: "of His own will He brought us forth." If we came into being, then it is evident that we are not unchangeable, for is it possible that what came from non-being into being through change should be unchangeable? And lest anyone, on account of the word "brought forth," should think that God begot the Son in the same way as us, the apostle added: "by the word of truth," for according to the words of John the Theologian: "all things were made through Him" (John 1:3), that is, through the Word of truth; therefore, if we came into being through the Word, we are not of the same nature as Him from Whom we derive our being. The words "a kind of firstfruits" signify preeminence and the highest dignity, and by "creatures" he means the visible creation.

  Commentary on James

• James 1:19

  One must be swift to hear, not mere hearing, but active hearing that stirs one to put what is heard into practice, for it is well known that whoever listens diligently and attentively will also be ready to fulfill what is heard, while whoever, on the contrary, is slow to apply himself to something and puts it off may afterward abandon the undertaking altogether. Therefore, concerning the study of Divine matters the apostle enjoins swiftness, but concerning those things whose performance is fraught with danger, slowness. Such are words and wrath. For talkativeness in anger does not end well. Therefore a certain God-inspired man often repented of having spoken, but never repented of having kept silent. So too the blessed David commands: "Be angry, and do not sin" (Ps. 4:5), that is, do not be quick to anger and do not fall from anger into fury. The present commandment concerning words and wrath is similar to this, especially concerning wrath, which, when allowed to reach unreason, deprives one of the righteousness of God.

  Commentary on James

• James 1:20

  Righteousness is a property of the soul that renders to each his due, and: "wrath destroys even the prudent" (Prov. 15:1). How then can it, darkening the mind in its passionate excess, constitute the virtue that judiciously renders to each his due? Note also that the apostle did not simply speak of one who "does not produce the righteousness of God," but of one who exerts himself in what is destructive to himself. That this is his thought is evident from the expression: "Blessed is the man who walks not in the counsel of the ungodly" (Ps. 1:1), for the addition of the definite article shows that the word "man" means one who has an inclination toward one thing or another, toward good or toward evil. One should also note that the apostle did not simply say "does," but with a prefix, in the sense of "accomplishes fully." This means that wrath is not entirely alien to righteousness, for in wrath one can discern some benefit, since in it, as in every movement of the soul, in the absence of what is praiseworthy, one can find not only what is bad but also something useful.

  Commentary on James

• James 1:21

  Having said "filthiness," the apostle adds: "overflow of wickedness," wishing to urge that even if anyone falls frequently into filthiness, he should quickly desist from it, lest by remaining in it he allow evil to intensify through habit, for what we do frequently and in abundance usually becomes, as it were, nature, acquiring the property of nature. "With meekness," the apostle said, having in mind the teaching "word," which is not received amid noise and agitation; and by "implanted" he means that word by which we came into the world as rational beings capable of distinguishing good from evil.

  Commentary on James

• James 1:22

  "Deceiving yourselves" means deluding yourselves, counting your own salvation as nothing.

  Commentary on James

• James 1:23

  "The natural face" means the knowledge of oneself through the law. This is why to the word "face" the apostle added the word "natural," for through the law we learn what we were when we came into the world, and we understand into what state the spiritual law transforms us through the washing of regeneration. Then, not abiding in such contemplation through action, we forget the spiritual gift received, for whoever gives himself over to evil deeds does not remember how he has been blessed by God, for if he remembered that he was born from above, justified, and numbered among the sons of God, he would not give himself over to deeds that reject the grace bestowed. From an ordinary mirror the apostle transitions to a spiritual mirror, without drawing out the lesson from the briefly presented example. He ought to have said this: "Whoever hears the law and does not fulfill it is like a man looking at his face in a mirror. Just as this man looked at himself, went away, and immediately forgot what he looked like, so also the other, having discerned from the Mosaic law the purpose for which he was created — namely, for the glory of God and for a life in the image of the God who created him — fulfilled nothing of what he saw, but acted exactly like the one who looked in the mirror: he should have made use of what he saw, but like that man, he did not make use of it." And the apostle does not act without purpose in this (he leaves something unsaid): he focuses the listener and strains him to hear this not casually, for it is not such listeners who are blessed, but those who join action to hearing. The Pharisees too were hearers, but since they were not doers, they are not blessed.

  Commentary on James

• James 1:24

  To hearing the apostle added doing, because for the salvation of the soul the hearing of the law alone is not sufficient, but hearing must be confirmed by fulfillment.

  Commentary on James

• James 1:25

  The apostle said "who looks into," and not "who enters into," for the spiritual law, possessing everywhere preeminence and grandeur, knows how to attract even with the briefest reading of it. To the words "the perfect law" he added "of liberty" to point out its distinguishing characteristic — freedom, for the law of Christ, having freed us from fleshly bondage, establishes the one who comes to Him in liberty, makes him more attentive through this freedom, and frees him from the forgetfulness that is harmful to everything good.

  Commentary on James

• James 1:26

  According to the understanding of the Jews, the religious person is one who shows faithfulness in deeds, because such a person seems not to belong to the crowd. The Jews, fulfilling the observances prescribed by the law, thought highly of themselves, concentrated all piety toward God in these observances, and occupying themselves only with this, dreamed of acquiring blessedness through it, while treating others with great condemnation, as is evident from the Gospel parable of the boastful Pharisee and the tax collector (Luke 18:10–14). Restraining them from such an opinion, the apostle gives the present instruction. Having mentioned the doer of the work and called him blessed, he immediately corrects the evil that arises in many during the doing. He speaks as if to say: "You who boast of fulfilling the law, do not think to obtain blessedness for the fulfillment alone!" — for this is not pleasing to God, but pleasing to Him is the one who fulfills and at the same time is far from self-conceit and does not regard non-doers with condemnation. "Deceives his own heart" — he stifles, as it were, and through self-conceit, as a keeper of the law, beguiles his own conscience, for "heart" here means the same as in the words: "a contrite and humble heart" (Ps. 51:19).

  Commentary on James

• James 1:27

  Religion seems to imply something more than faith. The word promises knowledge of hidden things, firmness in what is contemplated by faith. For this reason the apostle used such a word in speaking of the religious person. He speaks as if to say: "You consider yourself a knower of the mysteries of the law and a precise keeper of it. How so? You think this, you who cannot bridle your tongue, who condemn your neighbor, who live arrogantly, and who show compassion to none of the poor! Meanwhile the law does not approve even of one who speaks evil, but commands that compassion be shown even to enemies. Therefore, if you wish to be religious, display your religion not in the reading of the law, but in the fulfilling of it, which consists especially in showing compassion to one's neighbor. For compassion toward one's neighbor is a kind of likening to God. 'Be merciful,' it is said, 'just as your Father also is merciful' (Luke 6:36). Only your mercy must be free from partiality, because God also bestows His benefits not upon certain persons exclusively, but: 'makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust'" (Matt. 5:45). By "the world" here one should understand the common and base folk who corrupt themselves in their seductive desires.

  Commentary on James

• James 2:1

  Whoever does anything with partiality brings great disgrace upon himself as one who does not respect his fellow and, even before his fellow, himself, because the treatment of one like oneself is also directed back to the one who acts.

  Commentary on James

• James 2:2

  It seems that among the Jews it was especially customary to wear rings. But at this point someone may perhaps say: if James is a teacher of the covenant of Christ, then why does he not put an end to what belongs to the law but still elevates it, accepting those who remain in the piety of the law and not reproaching them? To such a person we answer that at this time James converses with them more closely and condescends to their weakness, so that by immediately abolishing the law he would not cause them to turn away from him on account of the novelty of his teaching. But he conducts matters with sound deliberation, yielding, insofar as it was harmless to him, to the rites of the law within the New Covenant. For how did the observance of the Sabbath or fasting and abstinence from certain foods turn him away from faith in Christ? Through this concession, having captured their attention for his own words, he gradually persuades them to depart from the rites of the law as useless and leading to bondage, not to the freedom given in Christ.

  Commentary on James

• James 2:3

  Thus, wisely making use of small concessions, he presented what was fitting for Christians precisely when they were listening to his words without hindrance.

  Commentary on James

• James 2:4

  The conjunction "and" is placed here according to the custom of the ancient manner of expression, for here is a continuation of what was said above, which is why the conjunction "and" is superfluous. The flow of speech is this: "If there should come into your assembly" and so on, then "have you not shown partiality among yourselves" — this is the second part of the sentence, which is why the meaning of the speech should be: since you did not judge as you ought, you became judges with evil thoughts. "Have you not shown partiality," that is, you corrupted your judgment, not having made any prior investigation into whether the poor man is diligent or the rich man is lazy. But your lack of discernment led you to partiality, causing you to praise one as rich and despise another as poor. "And become judges with evil thoughts," that is, you became unjust judges, having succumbed to wickedness through partiality.

  Commentary on James

• James 2:5

  Since for many it is hard even to hear about poverty, having said "the poor of this world," he immediately added: "rich." Rich in what? In faith. For the undisturbed peace of the poor, when they come to faith, makes them mightier than the rich. Therefore the Lord also chose such men as His disciples and showed them to be heirs of the Kingdom.

  Commentary on James

• James 2:7

  The new name — according to the words of the prophet: "Those who serve Me shall be called by a new name, which shall be blessed on the earth, for they shall bless the true God" ("His servants He shall call by another name; he who blesses himself in the earth shall bless himself in the God of truth") (Isa. 65:15–16).

  Commentary on James

• James 2:10

  Whoever sins in one thing becomes guilty of all, because he does not have perfect love, for love is the head of all that is good, and when the head is absent, the entire remaining body amounts to nothing. That he speaks about this is evident from the preceding instruction. The commandments "Do not commit adultery," "Do not murder" are indicated as examples. Note that they too are taken from the law relating to the perfection of love, for whoever loves his neighbor will neither commit adultery nor murder, because such deeds are characteristic of an enemy. If this were not so, no one among men would survive, because no one keeps all the commandments; but whoever preserved purity is sometimes overcome by anger, and whoever gives alms not infrequently has envy. Therefore he speaks not of there being no deficiency at all in the virtues, but of love — that it must not be practiced with deficiency, with partiality, but wholly. The same may be said of the other virtues as well. Whoever imperfectly holds to chastity or justice but omits something, being lame in fulfillment, harms the entire work of virtue.

  Commentary on James

• James 2:12

  Thus, by "the whole law" one should understand the law of love, about which the apostle speaks preeminently, and he calls impartiality "the law of liberty," for one who acts with partiality is not free but a slave, because: "by whom a person is overcome, by him also he is brought into bondage" (2 Pet. 2:19).

  Commentary on James

• James 2:13

  If we have forgiven our neighbors the sins they committed against us and from our possessions share a portion with the poor, then the mercy of God will also receive us when He judges our deeds. The accomplishment of this is important. On the contrary, severe condemnation awaits those who did not show goodwill toward their fellows. Those who did not have pity on their neighbors who sinned against them will be overtaken by the condemnation of the wicked servant (Matt. 18:32–35). With a recompense according to the prayer in which we ask God to forgive us "as we forgive" those who sin against us (Matt. 6:12), and those who are merciless or cruel to those in need of bodily help will meet judgment without mercy. Mercy triumphs over judgment, for the merciful, according to the saying of the Lord, "shall obtain mercy" (Matt. 5:7). Or alternatively: "mercy toward the poor" could procure pardon even for idolaters, as we hear from the prophet (Dan. 4:27). What then will it not procure for believing people? It seems to me that the action of mercy is similar to what oil produces for those contending in the arena. Wrestlers, anointed with oil, easily slip away from being seized by their opponents. So too our mercy toward the poor will give us at the judgment the ability to escape the attacks of the demons.

  Commentary on James

• James 2:14

  Note the spiritual meaning. He did not say only: "if you have faith," but "what does it profit?" He speaks as if to say: show me a deed by which I might call you a believer, for in this lies the work of faith. His words mean: if someone does not prove by deed that he is faithful to God, then such a person need not even be called faithful, for the faithful one is not he who simply calls himself the Lord's, but he who loves the Lord so much that for faith in Him he is ready even for death. That this is his thought is evident from the examples, for he says that Abraham showed by deed that he was faithful to God when he offered up his firstborn as a burnt offering; similarly Rahab, believing, despised death.

  Commentary on James

• James 2:19

  This does not contradict the words of the blessed Paul, for the word "faith" is used in a twofold sense: sometimes meaning a simple agreement of the mind with a phenomenon, since we customarily call even this faith (which is why even the demons believe concerning Christ that He is the Son of God); and again, by the name of faith we mean a heartfelt following joined with firm assent. The divine James calls simple assent a dead faith as not having the deeds that enliven it. But Paul speaks of heartfelt faith, which is by no means devoid of works, for in one who lacks honorable deeds it would not even exist. And Abraham received it only after he resolved to reject paternal weakness, for which feat faith was given as a reward. But Paul esteems it above the works of the law, above Sabbath rest, circumcision, and the other purifications. For in the word "works" too, two meanings are discerned. Works are called the works that confirm faith, without which it remains dead. Works are also called the works of the law, without which Abraham and all Christians are justified, for who would contradict the fact that faith will not approach one who is impure (I mean the faith of works)? As myrrh cannot be preserved in a vessel full of filth, so in an impure person the faith of God will not dwell. Thus the divine apostles do not contradict one another, but, taking words in different senses, each uses them in his own sense where needed.

  Commentary on James

• James 2:20

  He calls the person empty who boasts of faith alone, because, not realizing it in deeds, he has acquired no fullness.

  Commentary on James

• James 2:21

  Both apostles cite Abraham in support of their teaching about faith. One, by the example of Abraham, proves that faith is above works, and the other, that works are above faith. But it was said above that each takes the words ("faith" and "works") in his own sense and selects what is useful to him in support of his thoughts.

  Commentary on James

• James 2:22

  However, some fathers understood this in the following way: Abraham, separated by ages, is a type of both kinds of faith — that which is before baptism, which does not require works but only faith, 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 joined with works. Thus the Holy Spirit, who spoke in them, is shown not to contradict Himself. One faith justifies him who comes by confession alone, if he immediately departs from life, for he has no works, but for him the cleansing through baptism is sufficient; the other requires the display of good works from one already baptized. Paul also agrees with this. In another place he speaks and teaches that faith after baptism requires perfecting through works, when he says: "neither circumcision avails anything, nor uncircumcision, but faith working through love" (Gal. 5:6). But love for its fullness requires much wisdom.

  Commentary on James

• James 2:23

  Abraham was a type of justification through faith alone when he "believed and it was accounted to him for righteousness" (Gen. 15:6), and a type of justification through works when he laid his son on the altar, for he not only performed the deed but also did not fall from faith concerning Isaac — that his posterity would multiply like the stars — but considered "that God was able to raise him from the dead" (Heb. 11:19). In a similar way Paul also calls David as witness, for David by the Spirit of God knew that one day faith in Christ would come, which is why he says: "Blessed is the man to whom the Lord shall not impute sin" (Ps. 32:2).

  Commentary on James

• James 2:24

  Not by works of the law, as was said, for example circumcision and the like, but by works of righteousness and similar virtues.

  Commentary on James

• James 3:1

  Above the apostle spoke and taught that the faithful should have not faith alone, but together with good works. Now he passes to another equally significant commandment. Some undertake to teach what they themselves have not practiced. Such teachers, he says, receive no benefit, but are subject to greater judgment. For whoever teaches what he himself does not possess, as though he had it, is worthy of condemnation for sinning with his tongue. To confirm this more thoroughly, he says that if in other cases the tongue ordinarily sins from inattention — for which the one who falls into it does not escape condemnation, as Solomon teaches: "by the sin of lips the sinner falls into snares" ("The wicked is ensnared by the transgression of his lips") (Prov. 12:13) — then how shall the one who intentionally sins with his tongue escape inevitable punishment, the one who teaches what he has not learned from experience?

  Commentary on James

• James 3:2

  "For we all stumble in many things," conducting our life inattentively and negligently. That no person escapes sin is confirmed by the mobility of the tongue. From this it is also evident that no one possesses perfection, for who has not sinned with his tongue? But if anyone overcomes the mobility of his tongue, he is able to govern the whole body well. For he who has restrained what is very prone to falling will with less effort and attention gain mastery over what falls more slowly.

  Commentary on James

• James 3:3

  The aforementioned ability to bridle the whole body is confirmed by examples: bits on horses, rudders on ships. "Indeed" is used in place of "look." "Bits in horses' mouths" should be read in this order: "we put bits in horses' mouths." Without such an arrangement the speech would have no sense. Look: we place a bridle on horses, and ships with a small rudder, just as horses with a small bridle, we direct wherever we wish. So also the tongue must be governed by sound reason, although it is a world of unrighteousness in the usage of the common people. For by "world" the apostle here means a multitude. Or: although the tongue is an adornment of human nature, for through it we communicate our thoughts to one another (in this sense some wish to understand the word "world"), yet in the usage of common people it is unjust; it defiles the whole body and sets on fire the whole course of life, being itself set on fire by hell. However, it is not difficult to make it move properly and as the one who governs it wishes. For if every kind of beast, reptile, bird, and sea creature is tamed and has been tamed by human nature, then I cannot say that the tongue is an unruly evil, that it is full of deadly poison, and that no one among men can tame it; for if the tongue is untamable and not directed toward anything good, then how is it that with it we bless God and Father and with it we curse men? See, it is directed by the will of the one using it. But this, my brethren, ought not to be so. For if we bless with it, is it not shameful for us to curse men who are made in the likeness of God? It is wrong for blessing and cursing to come from the same mouth. Therefore, guard the tongue more than the apple of your eye! The tongue is a royal horse. If you put a bridle on it and teach it to walk evenly, the king will sit upon it peacefully; but if you let it run and leap without a bridle, it will become the chariot of the devil.

  Commentary on James

• James 3:4

  This too is said to the same point, that is, that the tongue must be moved not haphazardly, but directed toward what is better. For as we restrain the impulses of a horse with a bridle and change the course of a ship with a rudder, so must we also direct the tongue toward what is better. The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24).

  Commentary on James

• James 3:5

  The expression "even so the tongue" (Jas. 3:5) means precisely this: that the tongue must be directed by sound reason, for although it is small, it does great things — it kindles for us a great fire, because it itself is fire. And what else does it do? It embellishes unrighteousness with eloquence and elegance; it defiles the body, persuading women through allurements; through temptation it commits murders; through false oaths it appropriates what belongs to others; it inflames the wheel of hell, being itself inflamed by hell, as is evident in the case of the rich man "suffering in the flame" by his tongue (Luke 16:24). "Even so," that is, in the same manner, by rational direction, the tongue too must be moved, for it is a small member, yet it does much, that is, both evil and good. "Boasts great things" is said in place of "produces great deeds."

  Commentary on James

• James 3:6

  So also the tongue, a world of iniquity, is fire, for as fire destroys everything, so does the tongue. Some understand "world" here as multitude, as also in the words: "the world did not know Him" (John 1:10). The tongue is a world, that is, a mass of iniquity. Thus the tongue, setting ablaze the wheel of birth, defiles life. Life is also called a crown by the psalmist, when he says to God: "You shall bless the crown of the year of Your goodness" ("You crown the year with Your goodness") (Ps. 65:11). A crown and a wheel do not differ from each other in shape, being round. Life is a wheel in the sense that it revolves within itself. This is how this passage should be explained if the text reads "the wheel of hell," as in certain manuscripts; but if one reads "the wheel of birth," then by the wheel of birth one should understand our life.

  Commentary on James

• James 3:7

  This reason should be related to what was said above. The apostle said, and by the example of bits and a rudder explained, that although they are small, under good management they produce great results, and added that the tongue likewise must be managed rationally. Now with the examples just presented he explains that what he commands is not impossible. He speaks as if to say: someone will say that the tongue, although a small member yet one that produces much good and evil, is difficult to subject to our will. But this is no excuse, for if a man tames beasts that differ from him by nature, all the more can he tame his own member.

  Commentary on James

• James 3:8

  This should be read not in an affirmative but in an interrogative form, namely thus: if man tames and domesticates untamable beasts, will he really not tame his own tongue? This is how it should be read. For if one reads it in an affirmative form, then it would be unjust to give the following instruction: "My brethren, these things ought not to be so" (Jas. 3:10), for if it is impossible to tame the tongue, then the apostle vainly urges the fulfillment of the impossible. And the expression "it is an unruly evil, full of deadly poison" should be understood as an explanation.

  Commentary on James

• James 3:9

  This too should be understood in an interrogative form, as also the following.

  Commentary on James

• James 3:12

  The apostle wishes to touch the hearts of his listeners. If we are commanded to bless all, for the abusive will not inherit the Kingdom of God (1 Cor. 6:10), then how is it not shameful to use one and the same instrument for evil and for good? No one of sound mind would stir filth and ointment with the same instrument. Do you pray? Do not curse your enemy, for between prayer and cursing there is a great distance. If you do not forgive the one who offended you, then you yourself will not receive forgiveness, and you will bring the curse upon yourself when you pray that your debts be forgiven just as you yourself forgive your debtors (Matt. 6:12).

  Commentary on James

• James 3:13

  Having finished his discourse on the recklessness and unruliness of the tongue, the apostle turns his speech to "envy," which is born in people from similar thoughtlessness. He said this, having first praised the good teacher.

  Commentary on James

• James 3:14

  People who love to rule and who boast of the wisdom of this world preached in opposition to the Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves by the novelty of their teaching, from which heresies also arose. And since zeal can be applied to both good and evil — for zeal is a fervent striving of the soul toward something with a certain likening to that toward which there is zeal — the apostle added "bitter," to show what kind of zeal he is speaking of. Self-seeking is a reprehensible passion for disputes. It is also called slander with evil speaking.

  Commentary on James

• James 3:15

  The apostle says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom but from demonic wisdom.

  Commentary on James

• James 3:17

  "Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.

  Commentary on James

• James 4:1

  The apostle shows that although the aforementioned people claim for themselves the title of teachers, they are entirely carnal. They do much that is exceedingly contrary, devising pleasures for themselves: some seek a lavish table, which Paul also condemns, saying that "such people do not serve our Lord Jesus Christ, but their own belly" (Rom. 16:18); others desire to acquire estates; still others, wealthy houses; and another, something else that the evil one suggests to them, striving to deprive them of salvation.

  Commentary on James

• James 4:2

  Here he persuades through affirmation and negation. However, the affirmation is passed over in silence as being indecent. The indecency lies in the fact that what is implied in the affirmation constitutes the kindling of desire, for desire ends in the fulfillment of sensual pleasure. Murder and envy, strife and enmity are not good deeds, which is why those who pursue them do not attain what they strive for. One should, however, know that here he speaks not of bodily murder and enmity, for this is hard to hear even concerning robbers, much less concerning believers (though some) who come to the Lord. But it seems to me that he calls murderers those who kill their own souls by such undertakings, on account of which enmity against piety also arises in them. So too further on (Jas. 4:4) he called them adulterers and adulteresses — not, of course, those who are such in reality, but those who sin against the Divine commandments by mixing in their own inventions, for no one would tolerate a teacher who is a fornicator, even if the person himself were filthier than a swine. So too he speaks of murders and wars not as bodily, but as spiritual.

  Commentary on James

• James 4:3

  So it was with the Pharisee mentioned in the Gospel (Luke 18:10–14). The more he enumerated his virtues, the more he blocked the Divine hearing, and his lofty speech was idle on his lips and turned to foam like a raging wave. But someone will say: if the promise of the Lord Jesus, that truthful Teacher, is true — "everyone who asks receives" (Matt. 7:8) — then how does the present apostle say this? We answer: for one who approaches prayer in the proper way, the aforementioned promise is true; he will not be disappointed in anything he asks for. But whoever, having departed from the purpose of devout prayer, asks in appearance only but does not ask as he ought, in reality does not even 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 desiring to learn comes not as he should and does not exert himself to master what is taught, so that in practice the result does not correspond to the promise. Would anyone justly ascribe the falsehood in this case to the teacher himself? Such a person would act unreasonably, for the one who wished to learn did not come as the teacher required. How then and for what should one ask, someone will say. Listen to the One Who gave the aforementioned promise: "But seek first the kingdom of God and His righteousness" (Matt. 6:33). Evidently, whoever asks in this way and chiefly for this will not be disappointed in other things either, the receiving of which will not tear him away from salvation. But to the one who asks for what is harmful and destructive, He from Whom comes "every good gift" (Jas. 1:17) will not give. Even the one who asks for knowledge of the Divine or some other spiritual gift, but asks for the sake of his own desires, will not receive, because he asks badly and to his own destruction, and God does not give what is bad.

  Commentary on James

• James 4:4

  Above, the apostle only slightly rebuked certain false wise men who distort the Divine Scriptures and of their own will use them in a perverted manner, so as to have a pretext for their sensual life — and this is nothing other than a form of pride. But now he comes against them more sternly and, as if contrary to his usual mildness, employs words of reproach, calling such people adulterers and adulteresses, and makes rebuke somewhat like this: "Tell me, thoughtless one, you wish to present yourself as a wise man? But whence come the quarrels and constant enmity in your life? Whence comes the constant attachment to the present? Whence the unceasing pursuit of the pleasures of this present life? This is characteristic not of wise men, but of ordinary people inclined to friendship with the world, which also shows that you are adulterers, for you prefer common, shameful, and base beauty to the Divine and chaste beauty hidden within, and by your striving for the present you raise up enmity against God. Do you not know that friendship with the world is enmity with God, alienating us from the love of God and showing us to be His enemies?" By "world" he here means the entire material life as the mother of corruption, and whoever partakes of it immediately becomes an enemy of God, for in his zeal for what is useless he negligently and contemptuously relates to Divine matters — the kind of attitude we have toward people who are hateful and hostile to us. Since there are two objects with which people occupy themselves — God and the world — and toward each of these two objects one turns with either love or hatred, as soon as we strongly attach ourselves to one, we obviously appear negligent of the other, for attention produces love, and negligence produces hatred. Therefore, whoever cleaves to Divine matters is and is called a friend of God, while whoever has grown negligent of God and has loved the world is numbered among the enemies of God. And since all this proceeds from the arrogance and pride of the false wise men, the apostle employs yet another rebuke, wishing to sober such people from their drunkenness and rouse them from their slumber.

  Commentary on James

• James 4:5-6

  Here the figure of omission is employed — a customary form of abbreviated speech. The apostle speaks as if to say: "I have with my own words been persuading you to use your wisdom rightly and without condemnation, so that you would not abuse it through pride, would not counterfeit and distort true teaching. But if you desire instruction from Scripture as well, then listen: 'God resists the proud.' If He 'resists the proud' (and we usually resist enemies), then without doubt the proud must be numbered among His enemies, for Scripture does not in vain, without foundation, or out of envy command us to do the impossible, but earnestly desires that through its exhortations grace may dwell in us. Therefore, if you are obedient to Scripture, humble yourselves before God and you will receive grace through exaltation from Him. Pride is arrogance taken to the extreme of malice, but it differs from self-conceit. Pride exalts itself over those subject to it, while self-conceit exalts itself over what does not even exist. Modesty also differs from humility. Modesty, or humility, being directly opposed to pride, is a great good. And since both arise in us by our own free will, everyone who exalts himself through pride is already condemned and is humbled by the Lord, while the one who has humbled himself through modesty He exalts in due time, for the very practice of humility raises the one who has acquired it to spiritual heights." Saint Cyril explains it differently. If death entered the world through the envy of the devil (Wis. 2:24), and if Christ, according to Scripture, has dwelt in our inner man (Eph. 3:16–17), then He dwelt there in order to abolish the death that came through envy. But He not only gives this, but also greater grace. "I have come," He says, "that they may have life, and that they may have it more abundantly" (John 10:10). And that God dwelt in us out of His great love for us, the prophet clearly expressed when he said that neither an angel nor a mediator, but "the Lord Himself will save us" (Isa. 33:22), out of love for us and care for us. How then did the Savior grant even greater grace? By casting down our adversary Satan, which is why it is added: "God resists the proud." For how is he not proud who proclaims: "and my hand has seized the whole world like a nest" ("and my hand has found like a nest the riches of the peoples") (Isa. 10:14)?

  Commentary on James

• James 4:8

  The apostle calls double-minded those who do not wish to live uniformly, but are constantly led and carried away by the pressure of people, and do not dwell in the house of the Lord with one mind, for God settles "those of one mind in a home" ("the solitary in a home") (Ps. 68:6). And that life is also called "soul" is evident from the words of the prophet: "skin for skin, and all that a man has he will give for his soul" ("skin for skin, and a man will give everything he has for his life") — that is, for his life (Job 2:4).

  Commentary on James