CHAPTER 5
James 5:1-6 Act now you rich men, weep, howling in your miseries which shall come to you. Your riches are corrupt: and your garments are eaten by moths. Your gold and silver is rusted: and their rust shall be for a testimony to you, and shall eat your flesh as fire. You have stored to yourselves wrath in the last days. Behold the hire of the workmen that have reaped your fields, which is defrauded of you, cries: and their cry has entered into the ears of the Lord of Sabbath. You have made merry upon the earth: and in riotousness you have nourished your hearts in the day of slaughter. You have presented, and slain the Just One: and he did not resist you .
" Act now ." The greed and frugality of the rich are made evident by their lamentation, commanding them to weep, that is, to mourn, as those who hide their wealth for destruction and ruin, nor do they spend it on the needy: for indeed, the expenditure of wealth on these does not perish, but the one who spends it remains intact. Therefore, the author of Proverbs (Παροιμιαστής) also says: Cast your bread upon the waters, (Eccles. 11:1) that is, upon the apparent dissolution and corruption (for bread cast upon the waters is destined to be lost): yet it is by no means lost, but through its corruption it provides us with refreshment, when it would come to pass that we were pressed by thirst like a tongue tortured in flame.
" Your riches ." Or your wealth. It must be understood, that is, what wealth, as the saying goes: Your riches, which you have hidden like fire as a treasure, will exceed your flesh.
" Your garments are eaten by moths ." The rotting, James says, of riches and the corrosion or consumption of garments by moths, and the rust of gold and silver will bear witness against you, arguing your greed. Because of this, in the last days (the Lord says of His coming), you will find your riches hidden for you like fire for destruction: which also happened to the rich man, of whom it is told in the Gospel. (Luke 15:24)
" You have made merry upon the earth ." The Jewish leaders were devouring the poor, and they were growing fat on honors that were conferred by all, but they were being prepared for slaughter under the hands of the Romans. And especially because they condemned the Lord, who alone was just, and killed Him without resisting or shouting. Therefore, James now says:
" You have slain the Just One ." Without a doubt, this refers to Christ. However, by what He adds:
“ He did not resist you ,” James makes a common statement also to others who have suffered similar things from the Jews. Perhaps, however, He also prophetically designates His own passion.
On patience and tolerance of afflictions, and on truth: in which special exhortations suitable for each are presented along with faith: and what is to be done for the salvation of one's neighbor.
James 5:7-11 Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient for it until he receives the early and latter rain. Be patient therefore, you also, and establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brothers, so that you may not be judged. Behold, the Judge is standing at the door. Take as an example, my brothers, of suffering and patience, the prophets who spoke in the name of the Lord. Behold, we consider those blessed who endured. You have heard of the patience of Job, and you have seen the end intended by the Lord, that the Lord is very compassionate and merciful .
After James has accused the indulgences of the Jewish leaders, and their cruelty and inhumanity towards the poor, he also turns to the faithful and says: "Do not be offended by seeing these things, brothers, nor be disheartened, as if either vengeance is not being taken against them, or if it is indeed being taken, it is too delayed. For there is certain retribution, and it will come immediately.” He speaks of the insult of the Romans and the captivity of the Jews under them, which he even calls the coming of the Lord: just as John, who reclined on the Lord's breast, when he speaks of his own destruction, introduces the Lord himself, saying: “'If I want him to remain until I come.” (Jn. 21:22) Indeed, this time of this life has been extended until the captivity of Jerusalem, and a little beyond that time.
And that the coming of the Lord and the destruction of Jerusalem in this place and in John is evident from the prophet, who says: "Behold, the Lord will come, and who will endure the day of his coming?" (Mal. 3:1) as the coming of the Lord brings judgment against the wicked. But also John Chrysostom 1 , in a certain commentary of his, explains the same thing, saying: This statement intends to signify the complete destruction of Jerusalem: and he confirms it from the prayer of the three youths, who said: "So let our sacrifice be in your presence today, and may it be perfected after you." (Dan. 3:40 LXX) He says: What does “after you” mean? It means, after your fury has passed. And when did it come? When Nebuchadnezzar destroyed Jerusalem. And indeed, this is about the coming. However, some of the Fathers say that “ patience ” [µακροθυµία] here refers to long-suffering, which pertains to those who are among us; while “ endurance ” [ὑπομονή] refers to patience towards strangers. For one bears with those whom he could avenge; but he endures those whom he cannot avenge. Therefore, in God, “ endurance ” [ὑπομονή] is never said but “ patience ” [µακροθυµία]; in men, however, it is “endurance” [ὑπομονή].
Until he receives the early and latter rain . The early rain is repentance completed in youth with tears, while the later rain is that which occurs in old age. Indeed, all things depend on God's kindness, therefore it says: Until he receives .
James 5:12 But above all, my brothers, do not swear, neither by heaven, nor by earth, nor by any other oath. But let your yes be yes, and your no be no, so that you do not fall into hypocrisy .
But someone will say: If someone is compelled to swear, what should be done? We say that the fear of God will be stronger than the necessity imposing force. However, someone might doubt, since the old law holds that those who swear by the name of the Lord are worthy of praise, how does grace forbid this? Therefore, we say that the old law, leading the Jews not to swear by idols, commanded them to swear by God: just as it also commanded them to sacrifice to God, withdrawing them from sacrificing to idols: where it sufficiently taught the worship of God, then it also rejected sacrifices as useless: not seeking the sacrifice of animals, but a repentant soul as a sacrifice. But what is that? It is one that is entirely set ablaze with the fire of love through the modesty of the spirit, such as was also the soul of Paul, who, because some of the faithful were offended, was wondrously kindled.
" But let your yes be yes ." This means your deposit should be firm and reaffirmed, and denial in those things that do not correspond to the act.
" That they may not fall into hypocrisy ." The term hypocrisy refers to condemnation, that is, the condemnation that follows those who incessantly and without selection swear: and by the habit of swearing, they are led to perjury. Or even the term hypocrisy in this context has a specific meaning (for example, simulation) which is different from what it appears. How then does one who swears fall into hypocrisy? For in swearing, one is believed to be truthful, but by subsequent transgression, he is found to be lying instead of truthful. Or also because ναὶ, that is yes , is not presented for confirmation, nor is οὐ, that is no , in response to what does not correspond to the act. However, swearing by God is prohibited because of perjury; but swearing by heaven and the rest, so that these may not be referred to divine honor. For whoever swears, swears by the greater.
James 5:13-18 Is anyone among you afflicted? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith will save the one who is sick, and the Lord will raise him up; and if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another that you may be healed. The effective, fervent prayer of a righteous man is very effective. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit .
Prayer go together with affliction , so that for the one who is afflicted, the withdraw from afflictions or temptations may be lighter. Then, when through prayer it has pleased God to remove the things that trouble us, and the soul has reached its state of peace and tranquility, let him sing psalms , so that what is beneficial may be multiplied, and it may delight in spiritual joy. Indeed, joy and gladness are the right state of the mind, according to our great Basil, for hymns or divine praises confer the grace of consolation. Therefore, whoever has not progressed in this way, nor reached such a state, which David also calls holiness: "Sing to the Lord, you His saints," (Ps. 30:4) does great nonsense, singing vainly and empty, as the proverb says.
" anointing him with oil ." This is what the apostles did while the Lord was still among men, anointing the sick with oil and healing them. (Mark 6:13)
" The effective prayer ." The prayer of a righteous person is effective when he who prays helps the one for whom he prays with spiritual affliction. For if, while others pray for us, we indulge in pleasures and dissolutions, and our lives are full of transgressions, we dissolve through this the fervor of the prayer that strives for us: and that which Saint Peter says is fulfilled in us: "One builds and one destroys, what does it profit them but labor?" (Sirach 34:28)
James 5:19-20 Brothers, if anyone among you has strayed from the truth and someone turns him back, let him know that whoever turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins .
" someone turns him back, let him know ." For it is necessary to serve the salvation of one's neighbor.
" whoever turns a sinner from the error of his way ." This is also said by Jeremiah: "And if you separate the precious from the vile, you will be as my mouth." (Jer. 15:12) For whoever announces His words becomes the mouth of God. "For it is not you who speak," He says, "but the Spirit of my Father who speaks in you." (Matt. 10:19) Therefore, He also forbids the sinner, through David (Ps. 49:16), not to declare his justifications, and to take the covenant upon his lips.
The end, with the help of divine grace, of the Catholic Epistle of James.
Translation Footnotes for James
1 John Chrysostom, Eight Orations Against Judaizing Christians, Homily two
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OECUMENIUS
on the Epistles of Peter
HYPOTHESIS OF THE FIRST CATHOLIC EPISTLE OF PETER
This letter is written by Peter to the Jews who had become Christians and were dispersed in various places, teaching them. For he confirms those who believed from among the Jews. First, he narrates and shows that faith in Christ was announced by the prophets, and that the redemption which would come through His blood was signified by them: and that all things to which angels desire to look have been announced to them and the Gentiles. Then, having urged them to conduct themselves worthily toward Him who called them, Peter exhorts them to honor even kings and commands harmony among women and men, and after briefly encouraging them regarding morals, he signifies that a preaching of salvation and resurrection was also made by the Lord in Hades: so that those who had previously died might indeed rise and be judged in the body, but through the grace of resurrection may persevere. And that the end of all things is imminent, and all should be prepared, as if to give an account to the Judge: and thus Peter concludes the letter.
THE FIRST CATHOLIC EPISTLE OF PETER.
SECTIONS
1. Of regeneration in Christ, and of patience in temptations and afflictions, and of the saving faith which was foretold by the prophets.
2. From hope and sanctification and firm conversion, which is necessary in addition to adoption.
3. That it may be lived worthily according to the adoption through Christ, for the benefit also of those who are strangers, to the glory of God.
4. On subjection to superiors, and fraternal love and divine worship: in which he discusses the subjection of servants and the patient endurance for the sake of Christ. On the obedience of women and harmony towards men, and the salvation that is in spirit, in the likeness of Sarah: on the behavior of men towards women. On meekness and mercy towards all, of which the type was God's kindness in Noah, and in us, however, the compassion of Christ through baptism.
5. On the rejection of wrongful actions and the recovery of fruits in the spirit according to the diversity of gifts.
6. That from the fellowship with Christ it is necessary to overcome natural adversities, and from hope to bear losses inflicted by others.
7. Admonition of the priests concerning the care and visitation of the flock: in which it also addresses the common modesty of all towards individuals, for victory against the Devil.
8. Prayer for the perfection of the believers.
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PETER THE APOSTLE
THE FIRST CATHOLIC EPISTLE