James 1 · The Lantern

ιακωβος θεου και κυριου ιησου χριστου δουλος ταις δωδεκα φυλαις ταις εν τη διασπορα χαιρειν

Caesar sent Albinus to Judea as procurator when he was informed of the death of Festus. But the younger Annas, who as I said had received the high priesthood, was headstrong in character and audacious in the extreme. He belonged to the sect of the Sadducees, who in judging offenders are cruel beyond any of the Jews, as I have already made clear.

James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the dispersion, greetings. Rejoice, my brothers, when you fall into various temptations, Indeed, the Son is of the Father, truly the Lord. Therefore, if the servant is equally of the Father and the Son, the Son is equal to the Father in honor, and in essence and in operation.

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.

πασαν χαραν ηγησασθε αδελφοι μου οταν πειρασμοις περιπεσητε ποικιλοις

If you count it all joy when you fall into various temptations, you give birth to joy, and you offer that joy in sacrifice to God.

[Syncletica] also said, 'When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows.

Hence, if charity is patient, long-suffering and good, then it "shall suck as milk the abundance of the sea." In this way did Lawrence rejoice over the glowing embers as if they had been flowers. These fruits are in the spirit, not in the flesh. Hence in James: "Esteem it all joy, my brethren, when you fall into various trials."

γινωσκοντες οτι το δοκιμιον υμων της πιστεως κατεργαζεται υπομονην

Temptations can be endured by spiritual knowledge and faith in the Trinity.

When our Lord and God taught his disciples that they must pray to be delivered from temptation, he meant the kind of temptation which we readily and willingly fall into and which does not contain any kind of trial. But James is talking about the kind of trials which are unwanted and teaches that those who struggle for the truth should not be discouraged by them.

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 a…

η δε υπομονη εργον τελειον εχετω ινα ητε τελειοι και ολοκληροι εν μηδενι λειπομενοι

ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και μη ονειδιζοντος και δοθησεται αυτω

Because, although wisdom is obtained from faith, even as James himself, when he had said, "If any of you lack wisdom, let him ask of God, who giveth to all liberally and upbraideth not, and it shall be given," immediately added, "But let him ask in faith, nothing wavering:" it is not, nevertheless, because faith is given before it is asked for by him to whom it is given, that i…

If any of you lacks wisdom, let him ask of God, who gives to all abundantly and without reproach, and it will be given to him. All truly salvific wisdom must be asked of the Lord, because, as the wise man says: All wisdom is from the Lord God, and it was always with him (Ecclesiasticus I).

"If any of you is wanting in wisdom, let him ask it of God, who gives abundantly to all men, and does not reproach; and it will be given to him. But let him ask with faith, without hesitation." For one who hesitates is not disciplined. This, then is the door. Such a desire extinguishes all others, and makes man to be lifted up from the world.

αιτειτω δε εν πιστει μηδεν διακρινομενος ο γαρ διακρινομενος εοικεν κλυδωνι θαλασσης ανεμιζομενω και ριπιζομενω

The doubter is really full of pride. For if you have not believed that God will hear your request, you have not acted in such a way as to avoid being condemned already by the one who tests everything. The doubter has become double-minded even without wanting to be. It is therefore necessary to condemn a plague as dreadful as this.

But let him ask in faith, without doubting. That is, let him show himself to be such by living well, that he may be worthy to be heard when he asks. For he who remembers that he has not obeyed the Lord's commandments justly despairs that the Lord will attend to his prayers.

μη γαρ οιεσθω ο ανθρωπος εκεινος οτι ληψεται τι παρα του κυριου

ανηρ διψυχος ακαταστατος εν πασαις ταις οδοις αυτου

Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, "How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?" Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulf…

A man of double mind is unstable in all his ways. In all his ways, in adversity and prosperity, he says. A man, however, is double-minded, who both kneels to pray to the Lord and utters prayerful words, yet inwardly doubts, due to his accusing conscience, that he can obtain. A man is double-minded who wants to rejoice here with the world and reign there with God.

Of such a one it is said: 'A man double in mind is inconstant in all his ways.' A man ought to follow the counsels of Saints Benedict and the others. He ought not to bring in new counselors, but follow the counsel of Christ, whose life is the certain form of living. If a religious says: 'There is no salvation except with us,' he speaks badly.

καυχασθω δε ο αδελφος ο ταπεινος εν τω υψει αυτου

This verse applies to Hebrew slaves who were great and proud and high in their own eyes but in their slavery had become the lowest of the low. It is as if he were saying that life was harder for the rich people with whom they were living than it was for them as their servants. The boasting referred to here is not vain glory but joy in times of temptation.

Let the humble brother boast in his exaltation. Therefore, he says, you must consider it all joy when you fall into various trials, because everyone who humbly endures adversities for the Lord receives lofty rewards of the kingdom from Him.

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.

ο δε πλουσιος εν τη ταπεινωσει αυτου οτι ως ανθος χορτου παρελευσεται

Scripture says that "whoever exalts himself will be humbled." Wealth is a rich man's flower, but the elements of the universe are out to snatch it away from him. James says very little about the humble man, but it is enough, for he will receive his glory from God. But the rich are condemned at great length, so that no one will be tempted to follow their example.

But the rich, in that he is made humble: because as the flower of the grass he shall pass away. "But the rich, in that he is made humble." It would have been more fitting for James to say, "But let the rich man be ashamed in his humility," but avoiding saying it in an offensive manner, he added this instead: "and the beauty of its appearance." Appearance, that is, face or count…

But the rich man in his humility. It is understood from the previous verse to boast. It is clear that this is said with sarcasm, which in Greek is called irony.

ανετειλεν γαρ ο ηλιος συν τω καυσωνι και εξηρανεν τον χορτον και το ανθος αυτου εξεπεσεν και η ευπρεπεια του προσωπου αυτου απωλετο ουτως και ο πλουσιος εν ταις πορειαις αυτου μαρανθησεται

For the sun is no sooner risen with a burning heat, but it withers the grass, and the flower thereof falls, and the beauty of its appearance perishes: so also shall the rich man fade away in his ways. "in his ways." James speaks of ways or paths of the rich, in prosperous success, or business, among which he unexpectedly receives a change to unhappiness and misfortune.

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.

In the allegorical sense, the sun signifies Christ. It rises in the nativity, it goes down in death; it orbits through noon in the ascension; it is inclined to the north in the judgment. Concerning the judgment, James says: "For the sun rises with a burning heat and parches the grass, and its flower falls."

μακαριος ανηρ ος υπομενει πειρασμον οτι δοκιμος γενομενος ληψεται τον στεφανον της ζωης ον επηγγειλατο ο κυριος τοις αγαπωσιν αυτον

James does all he can to encourage people to bear their trials with joy, as a burden which is bearable, and says that perfect patience consists in bearing things for their own sake, not for the hope of some better reward elsewhere. He nevertheless tries to persuade his hearers to rely on the promise that their present state will be put right.

Blessed is the man who endures temptation: for when he has been approved, he will receive the crown of life, which the Lord has promised to those who love him.

"A great sign appeared in heaven; a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." We shall have this crown if we wish to imitate the glorious Virgin. Whence it is written: "Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life."

μηδεις πειραζομενος λεγετω οτι απο του θεου πειραζομαι ο γαρ θεος απειραστος εστιν κακων πειραζει δε αυτος ουδενα

εκαστος δε πειραζεται υπο της ιδιας επιθυμιας εξελκομενος και δελεαζομενος

ειτα η επιθυμια συλλαβουσα τικτει αμαρτιαν η δε αμαρτια αποτελεσθεισα αποκυει θανατον

If we sin when we are drunk with pleasure, we do not notice it. But when it gives birth and reaches its goal, then all the pleasure is extinguished and the bitter core of our mind comes to the surface. This stands in contrast to women in labor.

Then desire, when it has conceived, gives birth to sin. And sin, when it is fully grown, brings forth death. Temptation occurs in three ways: by suggestion, by delight, by consent. By the suggestion of the enemy, and by delight or also by the consent of our frailty.

Concupiscence, when it has conceived, brings forth sin; and sin, when it is consummated, begets death. If, however, suggestion and delight stop short of consent, it is a venial sin. But if consent and action follow in those things which are prohibited by divine law, the sin is a consummated mortal sin.

μη πλανασθε αδελφοι μου αγαπητοι

πασα δοσις αγαθη και παν δωρημα τελειον ανωθεν εστιν καταβαινον απο του πατρος των φωτων παρ ω ουκ ενι παραλλαγη η τροπης αποσκιασμα

The soul gradually ascends to the heavens after the resurrection. It does not reach the highest point immediately but goes through many stages during which it is progressively enlightened by the light of Wisdom, until it arrives at the Father of lights himself.

For changeableness itself is a shadow, which if it altered the light by any changes, would as it were obscure it. But because in God changeableness entereth not, "no shadow of changing" intercepts His Light.

As to the origin of grace I said that grace is nothing other than "an excellent gift and a perfect endowment, descending from the Father of lights" through the Word incarnate, through the Word crucified, and through the Word inspired. And that Word leads us back to the highest principle.

βουληθεις απεκυησεν ημας λογω αληθειας εις το ειναι ημας απαρχην τινα των αυτου κτισματων

ωστε αδελφοι μου αγαπητοι εστω πας ανθρωπος ταχυς εις το ακουσαι βραδυς εις το λαλησαι βραδυς εις οργην

Truth is more safely heard than preached. For when it is heard, lowliness is preserved, but when it is preached some bit of boastfulness may steal in almost unawares, and this brings corruption.

Therefore, my beloved brothers, let every man be quick to hear, slow to speak, slow to anger. For the anger of man does not produce the righteousness of God. What James says is not referred to mere hearing, but to vigorous action in work and to the one who, after hearing, proceeds to perform what he has heard.

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.

οργη γαρ ανδρος δικαιοσυνην θεου ου κατεργαζεται

For whereas the agitated mind works up to harshness the decision of its reasoning faculty, all that rage suggests, it accounts to be right.

For the anger of man does not produce the righteousness of God. The meaning is clear, because whoever rashly subjects himself to the sin of anger, even if he appears just to men, is not yet perfectly just in the divine judgment. But it can be understood more profoundly, because it is said of the Lord: "But you, Lord of hosts, judge with tranquility" (Wisdom XII).

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?

διο αποθεμενοι πασαν ρυπαριαν και περισσειαν κακιας εν πραυτητι δεξασθε τον εμφυτον λογον τον δυναμενον σωσαι τας ψυχας υμων

For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the…

This refers to the sin which corrupts a man, which dwells in us as the cause of evil. But outside us there is another kind of evil which creeps up on us unawares and is the work of demons who are opposed to us.

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.

γινεσθε δε ποιηται λογου και μη μονον ακροαται παραλογιζομενοι εαυτους

οτι ει τις ακροατης λογου εστιν και ου ποιητης ουτος εοικεν ανδρι κατανοουντι το προσωπον της γενεσεως αυτου εν εσοπτρω

There are two kinds of mirrors—large and small. In a small mirror you see small things—this is the Old Testament, which leads no one to perfection. But in a big mirror you see great things—this is the New Testament, because in it the fullness of perfection is seen.

If someone is a hearer of the word only and does not confirm it by his deeds, he will lose the word as well, for it will slip through his fingers and disappear.

The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures. Gregory says that "by hearing God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified.

κατενοησεν γαρ εαυτον και απεληλυθεν και ευθεως επελαθετο οποιος ην

ο δε παρακυψας εις νομον τελειον τον της ελευθεριας και παραμεινας ουτος ουκ ακροατης επιλησμονης γενομενος αλλα ποιητης εργου ουτος μακαριος εν τη ποιησει αυτου εσται

The law of liberty is one of love, not fear. Paul too was no longer terrified by the law of God as a slave would be but was delighted with it, even though he saw another law in his members which was at war against the law of his mind.

Not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Not by the futile hearing of the word, but by the execution of the work is happiness prepared. Thus also the Lord speaking to the disciples: "If you know these things," He says, "blessed are you if you do them" (John XIII).

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.

ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλ απατων καρδιαν αυτου τουτου ματαιος η θρησκεια

Anger causes tongues to become unbridled and speech unguarded. Physical violence, acts of contempt, reviling, accusations, blows and other bad effects too numerous to recount are born of anger and indignation.

But if anyone thinks that he is religious, not restraining his tongue, but deceiving his heart, this person's religion is worthless. He had previously advised not only to hear the word of God but also to do it.

In the third place, a saint's life must be religious, closed as a vineyard wall. And so, it is good that a man restrain his taste, his tongue and his other senses: for "if anyone thinks himself to be religious, not restraining his tongue but deceiving his own heart, that man's religion is vain." Our life must not be given to discourse, but to tears.

θρησκεια καθαρα και αμιαντος παρα τω θεω και πατρι αυτη εστιν επισκεπτεσθαι ορφανους και χηρας εν τη θλιψει αυτων ασπιλον εαυτον τηρειν απο του κοσμου

Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him.

James calls God the Father because as far as he is concerned there is no other god who made the world (as the Marcionites and other heretics claim). What he says about widows has to be understood in the light of the fact that there were many who tried to rob them of their possessions, as it says in the Gospel.

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?

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