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James 2 |
King James Version
Author: Daoud Lamei Rank: Priest Posted on: 2023-01-25
Faith and works
After the apostle discusses our status as children of God entirely sincere to Him in worship, he directs our attention in this chapter to the importance of deeds to faith.
1. Faith and partiality between worshipers [Verse 1-3]
• It is against God who cares for the poor [Verse 4-5]
• Most rich people cause problems [Verse 6-7]
• Hypocrisy of rich people breaks the commandment [Verse 8-11]
• Despising the poor makes us lose mercy [Verse 12-13]
2. Depending on faith without good deeds [Verse 14]
• Two examples for a dead faith [Verse 15-18]
• Two examples of a living faith together with deeds [Verse 20-24]
• Necessity of deeds joining faith [Verse 25]
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
James 2:1 My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons.
The Apostle emphasizes that faith should not be lived without good works. The weight of these words lies in the expression "our Lord" and "the Lord of glory," as well as in connection with the faith that is only used when speaking of God.
The apostle addresses the Lord Jesus as “the Lord of glory” to uplift the eyes of the believers to the true heavenly glory, so they do not fight people on the basis of riches, honor and temporal glory, but they all love one another as brothers having one eternal inheritance, attached together through faith in the Lord.
Through this brotherhood, he directs his talk to them crying “My brethren,” revealing to them that there is no partiality nor bias but all are members of the one body, this is the true working faith.
• The great person has no existence without the little, and the smaller one without the bigger, but all of us are related to one another for the edification of everyone.
Let us take the example of the body: the head cannot exist without the feet, nor the feet without the head, but rather the members which seem weak are essential [1Cor 12:21-22] and are beneficial to the whole body. Truly, all the members work in harmony and are warmly attached together in complete obedience for the good of the whole body.
By following this, we reserve our Christian skeleton integral. Hence each one submits to the other according to his own gift, so the strong has to care for the weak, and the weak has to respect the strong. The rich sustains the poor, and the poor thanks God for providing for him. The wise does not show his wisdom in words but in good deeds. The humble does not brag because of his humility but let others testify to him. The chaste does not boast knowing that self-control is a gift of God.
We have to love our brothers with all our hearts, those who were created from the same material as ours (1).
St. Clement of Rome
Footnote (1) The Epistle of Clement of Rome, 1967 edition, p. 33,34 (In Arabic).
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
With respect of persons. This partial respect of persons is several times condemned both in the Old and New Testament. St. James here speaks of it as it was committed in the assemblies, by which many understand the meetings of Christians, in (1) synagogues and places where they celebrated the divine service, or met to keep the charitable feast, called Agape. Others expound it of meetings where causes were judged. If it be meant of Church meetings, the apostle might have even greater reason to condemn such a partiality at that time than at present; for when the poorer sort of people, of which was the greatest number of converts, saw themselves so neglected and despised, and any rich man when he came thither so caressed and honoured, this might prove a discouragement to the meaner sort of people, and an obstacle to their conversion. But if we expound it of meetings where causes were judged betwixt the rich and others of a lower condition, (which exposition the text seems to favour) the fault might be still greater, when the judges gave sentence in favour of great and rich men, biassed thereunto by the unjust regard they had for men rich and powerful. This was a transgression of the law: [Lev 19:15] Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice. See also [Deut 1:17] (Witham) — Respect, &c. The meaning is, that in matters relating to faith, the administering of the sacraments and other spiritual functions in God’s Church, there should be no respect of persons: but that the souls of the poor should be as much regarded as those of the rich. ([Deuteronomy?] Chap. i. 17) (Challoner)
Footnote (1) In conventum vestrum, eis ten sunagogen umon. Synagogue is also taken for a meeting of kings, judges, &c. See [Matt 10:17]
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
What does it matter if you think highly of yourself, when someone else despises you? Are we not all one body, both great and small? Therefore if in principle we are all one and members of each other, why do you mindlessly exalt yourself? Why do you bring shame on your brother? For just as he is a part of you, so you too are a part of him.
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James 2:2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
How can there be no partiality between the worshipers, if this discrimination happens?
1. Distinguishing the rich man by saying, “you sit here in a good place.”
The apostle did not say, “If a rich man enters your assembly,” but he said, “If there should come into your assembly a man with gold rings, in fine apparel,” that is, a man with signs of pride with riches, so it is obvious that some rich men wore many gold rings and care about fine apparel to gain honor and temporal glory.
The apostle reveals the spirit of partiality, not only in placing the rich in certain places, but he said, “And you pay attention to the one wearing...” that is, you gave him special attention.
He did not say, “Come into your church,” but said, “to your assembly.” This is to rebuke them for it is not appropriate that this partiality should be done in the church.
Far from me is the notion that in Your tabernacle, Lord, the rich should be more highly regarded than the poor, or the noble than the less wellborn. You have chosen the weak things of this world to put the strong to shame, and you have chosen things, which are dishonorable, despised, and of no account, in order to bring to nothing the things which are (1).
St. Augustine
2. Despising the poor by telling him, “You stand there or sit here at my footstool.”
• What benefit do you gain from being partial to the rich? Is it because you expect that he will repay you back? We have to think more of the weak and the needy, for because of them, we expect the reward from the Lord Jesus, like the parable of the wedding banquet [Luke 14:12-13]. The Lord Jesus gave us a general picture of virtue, by telling us to generously give to those who have no ability to give back.
St. Ambrose
Footnote (1) Confessions 8:4:9 (Fathers of the Church, vol. 21, p.205).
Verses that belong to this explanation: 2-3
2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;3And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Far from me is the notion that in your tabernacle, Lord, the rich should be more highly regarded than the poor, or the noble than the less wellborn. You have chosen the weak things of this world to put the strong to shame, and you have chosen things which are dishonorable, despised and of no account, in order to bring to nothing the things which are.
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James 2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
How can there be no partiality between the worshipers, if this discrimination happens?
1. Distinguishing the rich man by saying, “you sit here in a good place.”
The apostle did not say, “If a rich man enters your assembly,” but he said, “If there should come into your assembly a man with gold rings, in fine apparel,” that is, a man with signs of pride with riches, so it is obvious that some rich men wore many gold rings and care about fine apparel to gain honor and temporal glory.
The apostle reveals the spirit of partiality, not only in placing the rich in certain places, but he said, “And you pay attention to the one wearing...” that is, you gave him special attention.
He did not say, “Come into your church,” but said, “to your assembly.” This is to rebuke them for it is not appropriate that this partiality should be done in the church.
Far from me is the notion that in Your tabernacle, Lord, the rich should be more highly regarded than the poor, or the noble than the less wellborn. You have chosen the weak things of this world to put the strong to shame, and you have chosen things, which are dishonorable, despised, and of no account, in order to bring to nothing the things which are (1).
St. Augustine
2. Despising the poor by telling him, “You stand there or sit here at my footstool.”
• What benefit do you gain from being partial to the rich? Is it because you expect that he will repay you back? We have to think more of the weak and the needy, for because of them, we expect the reward from the Lord Jesus, like the parable of the wedding banquet [Luke 14:12-13]. The Lord Jesus gave us a general picture of virtue, by telling us to generously give to those who have no ability to give back.
St. Ambrose
Footnote (1) Confessions 8:4:9 (Fathers of the Church, vol. 21, p.205).
Verses that belong to this explanation: 2-3
2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;3And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:4 Are ye not then partial in yourselves, and are become judges of evil thoughts?
“Have you not shown partiality among yourselves, and become judges with evil thoughts? Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man.”
As if the apostle is saying, “Does this matter need clarification? Does not your conscience judge you concerning your evil thoughts as such?”
He said, “Listen my beloved brethren.” We are brothers in the Lord, therefore, we have to follow His example, for He honors the poor, so how can we despise them?
St. Ambrose said: [Since the kingdom of God is for the poor, then who is richer than them?]
St. Augustine said: [All are equal in the eyes of God, but each one is distinguished according to the level of his faith and not his riches.
Hence, God does not distinguish us according to our riches, but He gave special attention to the poor, for their humiliation, and considered every insult to them as if it is directed to Him. Thus, the Holy Bible advises us saying, “Whoever offers a sacrifice from the poor man’s money is like slaughtering the son before his father.” [Sirach 34:24]]
The Church supports the poor and rebukes the unjust rich people. St. John Chrysostom said (1): [Many rebuke me saying that I am very strict with the rich people. Truly, you have said, but I am strict with the rich people who use money as a term of abuse. I do not attack them personally, but I attack their greediness. Being rich is one thing, and being greedy is another thing. Having abundance is one thing and being covetous is another thing. Are you rich? I do not deprive you of your riches. But are you greedy? Yes, I tell you not to be greedy. Do you attack me for that? I am ready to shed my blood, but I will tell you not to sin. I do not grudge you your wealth nor do I attack you, but all what I want is that the hearers will benefit from my talk.
However the rich people are my children, as well as the poor too. The baptismal font gave birth to both of them, If you mock the poor, I warn you for he doesn’t lose on the same level as you do, because he does no fault. The matter is that he simply loses some money. But as for you the rich, you lose your soul.]
Footnote (1) To Eutropius. Cf. our booklet in Arabic “The Church Loves You.” 1968, p. 35,36.
Verses that belong to this explanation: 4-6
4Are ye not then partial in yourselves, and are become judges of evil thoughts?5Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Are become judges of (or with ) unjust thoughts, (1) when against justice you favour the rich. Or, if in Church assemblies you discover a wrong and partial judgment in your minds and thoughts, by the high value and esteem you shew to the rich on account of their riches, and the contempt you have of poverty and of the poor, when they are perhaps more deserving in the sight of God, who hath chosen them who are rich in faith, whom he hath made his adoptive children, and heirs of his kingdom. These are much the greater riches: this is a dignity far surpassing that of the greatest king or emperor. And you have less reason to shew such distinguishing marks of honour and esteem for the rich of this world, since it is they who by might and violence oppress you, draw you to judgment-seats: and they are less worthy of your honour and esteem, when by their scandalous behaviour they blaspheme, or cause to be blasphemed and ill-spoken of, the good and holy name of God, which is invoked upon you. (Witham)
Footnote (1) Judices cogitationum iniquarum: it is the same in the Greek, kritai dialogismon poneron: the sense is, Judices inique cogitantes.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Who could bear to see a rich man chosen to occupy a seat of honor in the church when a more learned and holier man is passed over because he is poor? Is it not a sin to judge by appearances that a rich man is a better man?
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James 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
“Have you not shown partiality among yourselves, and become judges with evil thoughts? Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man.”
As if the apostle is saying, “Does this matter need clarification? Does not your conscience judge you concerning your evil thoughts as such?”
He said, “Listen my beloved brethren.” We are brothers in the Lord, therefore, we have to follow His example, for He honors the poor, so how can we despise them?
St. Ambrose said: [Since the kingdom of God is for the poor, then who is richer than them?]
St. Augustine said: [All are equal in the eyes of God, but each one is distinguished according to the level of his faith and not his riches.
Hence, God does not distinguish us according to our riches, but He gave special attention to the poor, for their humiliation, and considered every insult to them as if it is directed to Him. Thus, the Holy Bible advises us saying, “Whoever offers a sacrifice from the poor man’s money is like slaughtering the son before his father.” [Sirach 34:24]]
The Church supports the poor and rebukes the unjust rich people. St. John Chrysostom said (1): [Many rebuke me saying that I am very strict with the rich people. Truly, you have said, but I am strict with the rich people who use money as a term of abuse. I do not attack them personally, but I attack their greediness. Being rich is one thing, and being greedy is another thing. Having abundance is one thing and being covetous is another thing. Are you rich? I do not deprive you of your riches. But are you greedy? Yes, I tell you not to be greedy. Do you attack me for that? I am ready to shed my blood, but I will tell you not to sin. I do not grudge you your wealth nor do I attack you, but all what I want is that the hearers will benefit from my talk.
However the rich people are my children, as well as the poor too. The baptismal font gave birth to both of them, If you mock the poor, I warn you for he doesn’t lose on the same level as you do, because he does no fault. The matter is that he simply loses some money. But as for you the rich, you lose your soul.]
Footnote (1) To Eutropius. Cf. our booklet in Arabic “The Church Loves You.” 1968, p. 35,36.
Verses that belong to this explanation: 4-6
4Are ye not then partial in yourselves, and are become judges of evil thoughts?5Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
The apostle's testimony is a very serious matter. Do the nobility think that they are immune from his strictures, because he referred only to the rich and not to the noble as well? But there is so great an overlap between these two groups in practice that it makes little difference which one of them the apostle was speaking about. His words certainly apply to both.
It is by choosing the poor that God makes them rich in faith, just as he makes them heirs of the kingdom. It is rightly said that he chose this faith in them, since it was in order to bring it about that he chose them.
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James 2:6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
“Do not the rich oppress you and drag you into courts? Do they not blaspheme that noble name by which you are called.”
The apostle is telling them, “Why do you show partiality, although most of the problems are caused by the rich?”
Look, the pagan Gentiles have accepted the word joyfully [Acts 13:48], while the rich Jews were obstinate and loved temporal honor which is against faith. It is written in the book of Acts, “But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.” [Acts 13:50]
It is obvious from what the apostle has written, “the rich oppress you.” This means that their respect and partiality to the rich is not based on love but on hypocrisy.
Verses that belong to this explanation: 6-7
6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?7Do not they blaspheme that worthy name by the which ye are called?
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
“Have you not shown partiality among yourselves, and become judges with evil thoughts? Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man.”
As if the apostle is saying, “Does this matter need clarification? Does not your conscience judge you concerning your evil thoughts as such?”
He said, “Listen my beloved brethren.” We are brothers in the Lord, therefore, we have to follow His example, for He honors the poor, so how can we despise them?
St. Ambrose said: [Since the kingdom of God is for the poor, then who is richer than them?]
St. Augustine said: [All are equal in the eyes of God, but each one is distinguished according to the level of his faith and not his riches.
Hence, God does not distinguish us according to our riches, but He gave special attention to the poor, for their humiliation, and considered every insult to them as if it is directed to Him. Thus, the Holy Bible advises us saying, “Whoever offers a sacrifice from the poor man’s money is like slaughtering the son before his father.” [Sirach 34:24]]
The Church supports the poor and rebukes the unjust rich people. St. John Chrysostom said (1): [Many rebuke me saying that I am very strict with the rich people. Truly, you have said, but I am strict with the rich people who use money as a term of abuse. I do not attack them personally, but I attack their greediness. Being rich is one thing, and being greedy is another thing. Having abundance is one thing and being covetous is another thing. Are you rich? I do not deprive you of your riches. But are you greedy? Yes, I tell you not to be greedy. Do you attack me for that? I am ready to shed my blood, but I will tell you not to sin. I do not grudge you your wealth nor do I attack you, but all what I want is that the hearers will benefit from my talk.
However the rich people are my children, as well as the poor too. The baptismal font gave birth to both of them, If you mock the poor, I warn you for he doesn’t lose on the same level as you do, because he does no fault. The matter is that he simply loses some money. But as for you the rich, you lose your soul.]
Footnote (1) To Eutropius. Cf. our booklet in Arabic “The Church Loves You.” 1968, p. 35,36.
Verses that belong to this explanation: 4-6
4Are ye not then partial in yourselves, and are become judges of evil thoughts?5Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Bear their greed as patiently as you can! Those people destroy themselves, not you. For while they rob you of your money, they strip themselves of God's favor and help. For the one who bases his life on greed and gathers all the wealth of the world around him is in fact the poorest of all.
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James 2:7 Do not they blaspheme that worthy name by the which ye are called?
“Do not the rich oppress you and drag you into courts? Do they not blaspheme that noble name by which you are called.”
The apostle is telling them, “Why do you show partiality, although most of the problems are caused by the rich?”
Look, the pagan Gentiles have accepted the word joyfully [Acts 13:48], while the rich Jews were obstinate and loved temporal honor which is against faith. It is written in the book of Acts, “But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.” [Acts 13:50]
It is obvious from what the apostle has written, “the rich oppress you.” This means that their respect and partiality to the rich is not based on love but on hypocrisy.
Verses that belong to this explanation: 6-7
6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?7Do not they blaspheme that worthy name by the which ye are called?
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-12 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
If they honor the rich because of love, then this is fulfilling the royal Law and this is a good act. However, if this is due to partiality, then they have deviated and transgressed the Law and this is counted sinful.
St. Clement of Alexandria [1] called those who do not follow love and refrain from serving their brethrens as being out of the “royal path.”
“Love” has been called “the royal law,” the reason for this nomination is as follows;
1- It is the law of the kingdom of heaven and its rule that dominates heaven forever.
2- It is the way leading us to the King of Kings in Person... However He is Himself “Love” meaning, He is the “Way.” The Lord has made it clear, that the law and prophets is nothing but love. [Matt 22:40]; [Gal 5:14]
• The apostle says that love is fulfilling the Law. So if we find love, what else do we need? And if we lose love, what gain can we obtain? Let us abide by the commandment of the Lord (John 15:12) to love one another, thus fulfilling all the Law.
St. Augustine
"Love your neighbor,” means three different things. The first is corporal, that is, the literal sense of the words. The second is spiritual, according to which we love those close to us even though we may be absent from them. The third is contemplative, by which love itself is beheld. But we have to understand that one leads to another. The corporal inspires us to go on to the spiritual, and that in turn lifts us up to the contemplative. The spiritual may sometimes regress to the merely corporal, but the contemplative never fails us. The corporal and spiritual forms of love are common to human beings and have analogies in animals, but the contemplative is reserved for humans alone [2].
Hilary of Arles
Let us be keen to keep the commandment, that is, loving the neighbor, so we do not break the Law.
Footnote [1] Strom 6: 164; 7: 73.
[2] Introductory Tractate on the Letter of James, PL Supp. 3:70 (Ancient Christian Commentary on Scripture).
Verses that belong to this explanation: 8-9
8If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:9But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
If then you fulfil the royal law,…thou shalt love, &c. you do well. By these words, the apostle explains what he had said before of the particular respect paid to rich and powerful men, that if these were no more than some exterior marks paid them without any injustice or interior contempt of such as were poor, so that they took care to comply with that royal precept given to every one by Almighty God, the King of kings, thou shalt love thy neighbour, that is, every one without exception, as thyself; in this you do well; and the respect of persons was less blameable. (Witham)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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James 2:9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
If they honor the rich because of love, then this is fulfilling the royal Law and this is a good act. However, if this is due to partiality, then they have deviated and transgressed the Law and this is counted sinful.
St. Clement of Alexandria [1] called those who do not follow love and refrain from serving their brethrens as being out of the “royal path.”
“Love” has been called “the royal law,” the reason for this nomination is as follows;
1- It is the law of the kingdom of heaven and its rule that dominates heaven forever.
2- It is the way leading us to the King of Kings in Person... However He is Himself “Love” meaning, He is the “Way.” The Lord has made it clear, that the law and prophets is nothing but love. [Matt 22:40]; [Gal 5:14]
• The apostle says that love is fulfilling the Law. So if we find love, what else do we need? And if we lose love, what gain can we obtain? Let us abide by the commandment of the Lord (John 15:12) to love one another, thus fulfilling all the Law.
St. Augustine
"Love your neighbor,” means three different things. The first is corporal, that is, the literal sense of the words. The second is spiritual, according to which we love those close to us even though we may be absent from them. The third is contemplative, by which love itself is beheld. But we have to understand that one leads to another. The corporal inspires us to go on to the spiritual, and that in turn lifts us up to the contemplative. The spiritual may sometimes regress to the merely corporal, but the contemplative never fails us. The corporal and spiritual forms of love are common to human beings and have analogies in animals, but the contemplative is reserved for humans alone [2].
Hilary of Arles
Let us be keen to keep the commandment, that is, loving the neighbor, so we do not break the Law.
Footnote [1] Strom 6: 164; 7: 73.
[2] Introductory Tractate on the Letter of James, PL Supp. 3:70 (Ancient Christian Commentary on Scripture).
Verses that belong to this explanation: 8-9
8If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:9But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:10 For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.
This text may stir some discussion: “are all sins the same? Is the one who deliberately kills the same as the one who lies?”
St. Augustine (1) wrote an epistle to St. Jerome explaining this verse saying:
A. Deliberate sins like deliberate murdering are not like the insignificant ones which stem out of human weakness and involuntary or through ignorance. However, the wages of all sins is eternal death, and no one can be purified from them except through the blood of the Lord Jesus.
B. The apostle means that the sin of “not loving others” and despising the poor and being partial to the rich, makes us transgress the Law.
It is worthy to notice:
• The apostle saying, “stumble in one point,” means that one does not care about the commandment nor the One who puts the commandment.
• The apostle wants us to fight against the small foxes, for usually people care about the major sins, and ignore the small sins. So the apostle is closing the door of deceit which sin may open for us so we may not take it seriously.
• This does not mean that believers do not sin at all, but when they sin unintentionally or in ignorance or weakness, they have to repent and focus their attention on the cross.
Fr. Caesarius of Arles says, [What does it mean to offend in one point and lose all, except to have fallen from the precept of love and thereby to have offended in all the other commandments? Without love none of our virtues amounts to anything at all (2).]
Footnote (1) Epistle, 167
(2) Sermons 100:12 (Fathers of the Church, vol. 247, p.96).
Verses that belong to this explanation: 10-11
10For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.11For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Is become guilty of all. It is certain these words are not to be taken merely according to the letter, nor in the sense which at first they seem to represent, as if a man by transgressing one precept of the law transgressed and broke all the rest: this appears by the very next verse, that a man may commit murder by killing another, and not commit adultery. And it is certain, as St. Augustine observes, that all sins are not equal, as the Stoic philosophers pretended. See St. Augustine, Epist. clxvii, (nov. ed. tom. 2, p. 595) where he consults St. Jerome on this very place out of St. James, and tells us that such a man may be said to be guilty of all, because by one deadly sin he acts against charity, (1) (which is the love of God and of our neighbour) upon which depends the whole law and all its precepts; so that by breaking one precept, he loseth the habit of charity, and maketh the keeping, or not breaking of all the rest, unprofitable to him. Secondly, it may be added, that all the precepts of the law are to be considered as one total and entire law, and as it were a chain of precepts, where by breaking one link of this chain the whole chain is broken, or the integrity of the law, consisting of a collection of precepts. Thirdly, it may be said, that he who breaks any one precept, contemns the authority of the lawgiver, who enjoined them all, and under pain of being for ever excluded from his sight and enjoyment. A sinner, therefore, by a grievous offence against any one precept, forfeits his heavenly inheritance, becomes liable to eternal punishments, as if he had transgressed all the rest: not but that the punishments in hell shall be greater against those who have been greater sinners, as greater shall be the reward in heaven for those who have lived with greater sanctity and perfection. (Witham) — Guilty, &c. That is, he becomes a transgressor of the law in such a manner, that the observing of all other points will not avail him to salvation; for he despises the lawgiver, and breaks through the great and general commandment of charity, even by one mortal sin. (Challoner)
Footnote (1) St. Augustine, Ep. lxvii. num. 16. p. 600. An fortč quia plenitudo legis charitas est, qua Deus, proximusque diligitur, in quibus pręceptis charitatis tota lex pendet et prophetę, meritņ fit reus omnium, qui contra illam facit ex qua pendent omnia.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Is it possible that the person who has discriminated between rich and poor is guilty of murder, adultery and sacrilege? That does indeed seem to be the conclusion which James is drawing. Such a man is guilty of every crime, because by offending in one point he has become guilty of them all.
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James 2:11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
This text may stir some discussion: “are all sins the same? Is the one who deliberately kills the same as the one who lies?”
St. Augustine (1) wrote an epistle to St. Jerome explaining this verse saying:
A. Deliberate sins like deliberate murdering are not like the insignificant ones which stem out of human weakness and involuntary or through ignorance. However, the wages of all sins is eternal death, and no one can be purified from them except through the blood of the Lord Jesus.
B. The apostle means that the sin of “not loving others” and despising the poor and being partial to the rich, makes us transgress the Law.
It is worthy to notice:
• The apostle saying, “stumble in one point,” means that one does not care about the commandment nor the One who puts the commandment.
• The apostle wants us to fight against the small foxes, for usually people care about the major sins, and ignore the small sins. So the apostle is closing the door of deceit which sin may open for us so we may not take it seriously.
• This does not mean that believers do not sin at all, but when they sin unintentionally or in ignorance or weakness, they have to repent and focus their attention on the cross.
Fr. Caesarius of Arles says, [What does it mean to offend in one point and lose all, except to have fallen from the precept of love and thereby to have offended in all the other commandments? Without love none of our virtues amounts to anything at all (2).]
Footnote (1) Epistle, 167
(2) Sermons 100:12 (Fathers of the Church, vol. 247, p.96).
Verses that belong to this explanation: 10-11
10For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.11For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:12 So speak ye, and so do, as they that shall be judged by the law of liberty.
“So speak and so do,” that is, may this be the subject of your preaching and the subject of your behavior to show mercy to your brothers so you may receive mercy in the Day of Judgment.
Since the law of liberty judges us, then we will not enjoy God’s unlimited mercies unless we are compassionate with our brothers, concerning what is within limits.
The Lord gave us the parable of the wicked servant whom his master forgave 10,000 denarii and he did not forgive his brother for only 100 denarii, but he threw him into prison. He lost all what his master had forgiven him for. [Matt 18:23-34]
• Because you do not have mercy on others, then He will not have mercy on you. Because you have closed your door before the poor, then God will not open the gate of His kingdom before you. As you did not give food to the poor when they asked you for it, then God will not grant you eternal life which you request.
You will reap what you sow. If you sow bitterness, then you will reap bitterness; if you sow harshness, then you will reap harsh toils and many sufferings. If you have escaped of mercy, then mercy will escape of you. If you reject the poor, then the One, who became poor for your love, will reject you (1).
St. Basil the Great
• By the New Testament law everyone is born again, free and equal with one another (2).
Hilary of Arles
Mercy is the highest art and the shield of those who practice it. It is the friend of God, standing always next to Him and freely blessing whatever He wishes. We must not despise it. For in its purity it grants great liberty to those who respond to it in kind. It must be shown to those who have quarreled with us, as well as to those who have sinned against us, so great is its power. It breaks chains, dispels darkness, extinguishes fire, kills the worm and takes away the gnashing of teeth. [Mark 9:44-48] By it the gates of heaven open with the greatest of ease. In short, mercy is a queen, which makes men like God (3).
St. John Chrysostom
Footnote (1) The Author: Brotherly Love p. 153.
(2) Introductory Tractate on the Letter of James PL Supp. 3:71 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
Verses that belong to this explanation: 12-13
12So speak ye, and so do, as they that shall be judged by the law of liberty.13For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
“So speak and so do,” that is, may this be the subject of your preaching and the subject of your behavior to show mercy to your brothers so you may receive mercy in the Day of Judgment.
Since the law of liberty judges us, then we will not enjoy God’s unlimited mercies unless we are compassionate with our brothers, concerning what is within limits.
The Lord gave us the parable of the wicked servant whom his master forgave 10,000 denarii and he did not forgive his brother for only 100 denarii, but he threw him into prison. He lost all what his master had forgiven him for. [Matt 18:23-34]
• Because you do not have mercy on others, then He will not have mercy on you. Because you have closed your door before the poor, then God will not open the gate of His kingdom before you. As you did not give food to the poor when they asked you for it, then God will not grant you eternal life which you request.
You will reap what you sow. If you sow bitterness, then you will reap bitterness; if you sow harshness, then you will reap harsh toils and many sufferings. If you have escaped of mercy, then mercy will escape of you. If you reject the poor, then the One, who became poor for your love, will reject you (1).
St. Basil the Great
• By the New Testament law everyone is born again, free and equal with one another (2).
Hilary of Arles
Mercy is the highest art and the shield of those who practice it. It is the friend of God, standing always next to Him and freely blessing whatever He wishes. We must not despise it. For in its purity it grants great liberty to those who respond to it in kind. It must be shown to those who have quarreled with us, as well as to those who have sinned against us, so great is its power. It breaks chains, dispels darkness, extinguishes fire, kills the worm and takes away the gnashing of teeth. [Mark 9:44-48] By it the gates of heaven open with the greatest of ease. In short, mercy is a queen, which makes men like God (3).
St. John Chrysostom
Footnote (1) The Author: Brotherly Love p. 153.
(2) Introductory Tractate on the Letter of James PL Supp. 3:71 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
Verses that belong to this explanation: 12-13
12So speak ye, and so do, as they that shall be judged by the law of liberty.13For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
For judgment without mercy, &c. It is an admonition to them to fulfil, as he said before, the royal precepts of the love of God and of our neighbour, which cannot be without being merciful to others. Blessed are the merciful, for they shall obtain mercy. [Matt 5:7] — And mercy exalteth itself above judgment. Some understand this as a confirmation of God’s infinite mercies, out of [Ps 144:9] where it is said that his “mercies are over all his works;” that is, though all his perfections be equally infinite, yet he is pleased to deal with sinners rather according to the multitude of his mercies than according to the rigour of his justice. Others expound these words of the mercy which men shew to one another, and that he exhorts them to mercy, as a most powerful means to find mercy; and the merciful works done to others will be beneficial to them, and make them escape when they come to judgment. (Witham) — Similar to this are the words of old Tobias to his son: “Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God, to all them that give it.” (Tobias iv. 11, 12.) “Blessed are the merciful,” says our divine Judge, “for they shall obtain mercy.” [Matt 5:7] (Calmet) — And the definitive sentence of Christians, at the day of judgment will be favourable or not, as they have complied in life with the calls of charity. [Matt 25:31-46]
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Mercy is the highest art and the shield of those who practice it. It is the friend of God, standing always next to him and freely blessing whatever he wishes. It must not be despised by us. For in its purity it grants great liberty to those who respond to it in kind. It must be shown to those who have quarreled with us, as well as to those who have sinned against us, so great is its power. It breaks chains, dispels darkness, extinguishes fire, kills the worm and takes away the gnashing of teeth. (Mk 9:44-48) By it the gates of heaven open with the greatest of ease. In short, mercy is a queen which makes men like God.
He who judges without mercy will be judged without mercy. And in this sense only is the "same measure" to be understood, that the mercy which he did not show will not be shown to him, and that the judgment which he makes will be eternal, even though the thing judged cannot be eternal.
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James 2:14 What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
Previously, we mentioned that the works, which St. James meant, are different than the ones, which the apostle meant: Faith alone cannot save. Ananias and Sapphira believed in the Lord, but because they deviated in their behavior, thus they perished. [Acts 5:9]
The Lord mentioned [Matt 7:21-23] that some of those who perished were believers with diverse talents and who performed miracles, but because they had no works, He told them, “I never knew you; depart from Me, you who practice lawlessness!”
Pope Athanasius the Apostolic talked about the importance of works. He said that the apostle Paul always starts his talk about faith then he continues about works and practical commandments, for there is no salvation without faith, and no use of our faith without good deeds.
• We have to seek diligently in the apostolic thought, in its beginning, end and its contents, all the beliefs (faith), and the advices (deeds).
Moses used the same method because when he announced the divine commandment, he, first, talked about the private matters of the knowledge of God. [Deut 6:4] After he taught them about the One whom they believe in and told them about the true God, then he presented the commandments, “Do not commit adultery, do not steal...” of which when one obeys is acceptable before God.
According to the apostolic teaching, he who comes to God must believe that He is, and that He is a Rewarder of those who diligently seek Him. [Heb 11:6]
Now, one seeks God through good actions, as the prophet said, “Seek the Lord while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts...” [Isa 55:6-7] (1)
Pope Athanasius the Apostolic
Footnote (1) Paschal Letters, p. 132-136 (In Arabic).
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
In order to help them, God has put fear in the hearts of believers, lest they think that they might be saved by faith alone, even if they continue to practice these evils.
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James 2:15 If a brother or sister be naked, and destitute of daily food,
He is comparing faith without works as mere kind talk toward the needy without any implementation.
Listen to what the apostle wrote: “If a brother or sister” to show what great responsibility we have toward them. He also describes how much destitute they were, then he puts the responsibility on the church when he said, “but you do not give them,” in a plural form, although he previously talked in the singular form “one of you.”
• If someone dies in his sins he has not truly believed in Christ, even if he has made a profession of faith in him, and if faith is mentioned but it lacks works, such faith is dead, as we have read in the epistle, which circulates as the work of James (1).
Origen
• Works give life to faith, faith gives life to the soul, and the soul gives life to the body (2).
Hilary of Arles
Footnote (1) Commentary on John, 19: I52 (Fathers of the Church, vol. 89:202).
(2) Introductory Tractate on the Letter of James PL Supp. 3:72 (Ancient Christian Commentary on Scripture).
Verses that belong to this explanation: 15-17
15If a brother or sister be naked, and destitute of daily food,16And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?17Even so faith, if it hath not works, is dead, being alone.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:16 And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?
He is comparing faith without works as mere kind talk toward the needy without any implementation.
Listen to what the apostle wrote: “If a brother or sister” to show what great responsibility we have toward them. He also describes how much destitute they were, then he puts the responsibility on the church when he said, “but you do not give them,” in a plural form, although he previously talked in the singular form “one of you.”
• If someone dies in his sins he has not truly believed in Christ, even if he has made a profession of faith in him, and if faith is mentioned but it lacks works, such faith is dead, as we have read in the epistle, which circulates as the work of James (1).
Origen
• Works give life to faith, faith gives life to the soul, and the soul gives life to the body (2).
Hilary of Arles
Footnote (1) Commentary on John, 19: I52 (Fathers of the Church, vol. 89:202).
(2) Introductory Tractate on the Letter of James PL Supp. 3:72 (Ancient Christian Commentary on Scripture).
Verses that belong to this explanation: 15-17
15If a brother or sister be naked, and destitute of daily food,16And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?17Even so faith, if it hath not works, is dead, being alone.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:17 Even so faith, if it hath not works, is dead, being alone.
He is comparing faith without works as mere kind talk toward the needy without any implementation.
Listen to what the apostle wrote: “If a brother or sister” to show what great responsibility we have toward them. He also describes how much destitute they were, then he puts the responsibility on the church when he said, “but you do not give them,” in a plural form, although he previously talked in the singular form “one of you.”
• If someone dies in his sins he has not truly believed in Christ, even if he has made a profession of faith in him, and if faith is mentioned but it lacks works, such faith is dead, as we have read in the epistle, which circulates as the work of James (1).
Origen
• Works give life to faith, faith gives life to the soul, and the soul gives life to the body (2).
Hilary of Arles
Footnote (1) Commentary on John, 19: I52 (Fathers of the Church, vol. 89:202).
(2) Introductory Tractate on the Letter of James PL Supp. 3:72 (Ancient Christian Commentary on Scripture).
Verses that belong to this explanation: 15-17
15If a brother or sister be naked, and destitute of daily food,16And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?17Even so faith, if it hath not works, is dead, being alone.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
I do not understand why the Lord said, "If you want to enter into eternal life, keep the commandments,(Mt 19:17)" and then mentioned the commandments relating to good behavior, if one is able to enter into eternal life without observing them. (On Faith and Works 15.25)
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James 2:18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
• Is our teaching weak? If you are Christian, believe in Christ. If you believe in Him, show me your faith by your works (1).
St. John Chrysostom
The living works are a proof of the living faith, “You will know them by their fruits.” (Matt. 7:16) Moreover, it is a proof of our living according to the new birth, “In this, the children of God and the children of the devil are manifest.” [1John 3:10]
The works are a proof, not only before people, but God will reward us accordingly, for He gives everyone according to his works. [Matt 16:27]
The thief declared his faith by his works, when he confessed to the Lord during the darkest moments when everybody forsook Him. [Luke 39:41] He publicly confessed Him, without being ashamed of the cross of the Lord. He thanked, endured sufferings without grumbling. Aren’t these works?
Footnote (1) Concerning the Statues 5: 6.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Some men will say: Thou hast faith, and I have works. Shew me thy faith, &c. He confutes the same error, by putting them in mind that one can shew that he has faith, which is an interior virtue, only by good works, and that good works in a man shew also his faith; which is not to be understood, as if good works were merely the marks, signs, and effects of faith, as some would pretend, but that good works must concur with faith to a man’s salvation by an increase in grace. (Witham)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Even if somebody believes rightly in the Father and the Son, as well as in the Holy Spirit, if he does not lead the right kind of life, his faith will not benefit him at all as far as his salvation is concerned. For although Jesus says: "This is eternal life, to know you, the only true God (Jn 17:3), we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well.
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James 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
This is the second example of a dead faith, which resembles the devil’s faith.
• You praise yourself for your faith. Fine. But the devils also believe and tremble. But do they see God? Only the pure in heart will see God. [Matt 5] Who can say that the devils have pure hearts? In spite of that, they believe and tremble! Therefore, there have to be a distinction between our faith and the faith of the devils. Our faith purifies our hearts, but their faith condemns them. They commit evil, and still they say, “I know You, who You are, the Holy One of God.” [Luke 4:34] This is what St. Peter also says, “You are the Son of God.” The Lord praised him but He rebuked the devils. What faith that can purify the heart except the faith, which the apostle identified as “Faith working with love (1).”
• This when you hear, “He who believes and is baptized will be saved.” [Mark 16:16] Obviously, he does not mean anyone who believes, for the devils believe and tremble. Also not everyone who is baptized will be saved, for Simon, the sorcerer, after he was baptized, was not saved (2).
St. Augustine
• If you believe in God, you do well, but faith has need of labors also, and confidence in God is the good witness of the conscience born of undergoing hardship for the virtues (3).
St. Isaac the Syrian
• Will the devils see God? Those who are pure of heart will see him, and who would say that the devils are pure of heart? Nevertheless, they believe and tremble (4).
St. Augustine
• Those who believe but who do not fear God are even worse than the devils. And those who believe and tremble but who do not practice what they preach are just like the devils (5).
Hilary of Arles
Footnote (1) Selected Lessons on the New Testament 3.
(2) Ibid, 21.
(3) Ascetical Homilies, 7.
(4) The Sermon on the Mount 53.10. (Fathers of the Church, vol. 11:219)
(5) Introductory Tractate on the Letter of James PL Supp. 3:72 (Ancient Christian Commentary on Scripture).
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
The devils also believe, and tremble. St. James compares indeed faith without other virtues and good works, to the faith of devils: but comparisons must never be stretched farther than they are intended. The meaning is, that such a faith in sinners is unprofitable to salvation, like that of devils, which is no more than a conviction from their knowledge of God; but faith which remains in sinners, is from a supernatural knowledge, together with a pious motion in their free will. (Witham)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Good works are witnesses to the Christian faith, because otherwise a Christian cannot prove that he has that faith. If he cannot prove it, it must be considered completely nonexistent.
Will the devils see God? Those who are pure of heart will see him, and who would say that the devils are pure of heart? Nevertheless, they believe and tremble. (Commentary on the Sermon on the Mount 53.10)
Those who believe and act according to true faith do live and are not dead, but those who do not believe, or else who believe like the demons, trembling but living evilly, proclaiming the Son of God but not having love, must rather be accounted dead. (Tractates 22.7.2)
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James 2:20 But wilt thou know, O vain man, that faith without works is dead?
The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.”
He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith.
It is strange that the example which the apostle Paul used in [Rom 4:3] and [Gal 3] to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed ...” [Heb 11:8] Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. [Sirach 44:20-21]
• Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living (1).
St. Cyril of Alexandria
• When Abraham went up the mountain to sacrifice Isaac, he took four things with him a sword, fire, a heavy heart and a pile of wood. What does the fire stand for if not the suffering of Christ? What does the sword signify, if not death? What does the wood indicate, if not the cross? And what is the importance of Abraham's heavy heart, if it does not stand for the compassion of the Father and the angels as they beheld the death of Christ? Isaac was an earthly type of Christ and was offered up for us all. According to tradition this occurred on 25 March, the day on which the world was created, the day on which the last judgment will occur. The place where it happened was none other than the one which God would later choose for the site of his temple on Mount Zion, which is so called because Zion means "mirror of life," for it was there that Abraham saw as in a mirror the life which was to be revealed in the New Testament (2).
Hilary of Arles
• On the one hand, the blessed James says that works justified Abraham when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work, which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead (3).
St. Cyril of Alexandria
• Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God (4).
St. Clement of Rome
• That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him ... is not just a great act of faith but a great work as well (5).
St. Augustine
Footnote (1) Letters 55.2 (Fathers of the Church, vol. 77:15).
(2) Introductory Tractate on the Letter of James PL Supp. 3:73 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
(4) Letter to the Corinthians 10.1 (Fathers of the Church, vol. 1:17).
(5) Sermons 2.9.
Verses that belong to this explanation: 20-24
20But wilt thou know, O vain man, that faith without works is dead?21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?22Seest thou how faith wrought with his works, and by works was faith made perfect?23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.24Ye see then how that by works a man is justified, and not by faith only.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living. (Letters 55.2)
Holy Scripture should be interpreted in a way which is in complete agreement with those who understood it and not in a way which seems to be inconsistent to those who are least familiar with it. Paul said that a man is justified through faith without the works of the law, but not without those works of which James speaks. (On the Christian Life 13)
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James 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.”
He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith.
It is strange that the example which the apostle Paul used in [Rom 4:3] and [Gal 3] to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed ...” [Heb 11:8] Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. [Sirach 44:20-21]
• Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living (1).
St. Cyril of Alexandria
• When Abraham went up the mountain to sacrifice Isaac, he took four things with him a sword, fire, a heavy heart and a pile of wood. What does the fire stand for if not the suffering of Christ? What does the sword signify, if not death? What does the wood indicate, if not the cross? And what is the importance of Abraham's heavy heart, if it does not stand for the compassion of the Father and the angels as they beheld the death of Christ? Isaac was an earthly type of Christ and was offered up for us all. According to tradition this occurred on 25 March, the day on which the world was created, the day on which the last judgment will occur. The place where it happened was none other than the one which God would later choose for the site of his temple on Mount Zion, which is so called because Zion means "mirror of life," for it was there that Abraham saw as in a mirror the life which was to be revealed in the New Testament (2).
Hilary of Arles
• On the one hand, the blessed James says that works justified Abraham when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work, which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead (3).
St. Cyril of Alexandria
• Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God (4).
St. Clement of Rome
• That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him ... is not just a great act of faith but a great work as well (5).
St. Augustine
Footnote (1) Letters 55.2 (Fathers of the Church, vol. 77:15).
(2) Introductory Tractate on the Letter of James PL Supp. 3:73 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
(4) Letter to the Corinthians 10.1 (Fathers of the Church, vol. 1:17).
(5) Sermons 2.9.
Verses that belong to this explanation: 20-24
20But wilt thou know, O vain man, that faith without works is dead?21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?22Seest thou how faith wrought with his works, and by works was faith made perfect?23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.24Ye see then how that by works a man is justified, and not by faith only.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Was not Abraham….justified by works? We may observe, that St. James here brings the very same examples of Abraham and Rahab, which it is likely he knew some had miscontrued in St. Paul, as if the great apostle of the Gentiles had taught that faith alone was sufficient to salvation. But St. Paul neither excludes good works done by faith, when he commends faith, excluding only the works of the law of Moses, as insufficient to a true justification. See [Rom 3:27]. And St. James by requiring good works does not exclude faith, but only teacheth that faith alone is not enough. This is what he clearly expresseth here in the 22nd and in the 24th verse. Man, says he, is justified, and not by faith only. And [Verse 22] seest thou that faith did co-operate with Abraham’s works, and by works faith was made perfect. In fine, we must take notice, that when St. James here brings the example of Abraham offering his son Isaac, to shew that he was justified by works, his meaning is not that Abraham then began first to be justified, but that he then received an increase of his justice. He was justified at least from his first being called, and began then to believe and to do good works. It is true his faith was made perfect, and his justice increased, when he was willing to sacrifice his son. (Witham)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
On the one hand, the blessed James says that Abraham was justified by works when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead. (Rm 4:18-25)
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James 2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?
The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.”
He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith.
It is strange that the example which the apostle Paul used in [Rom 4:3] and [Gal 3] to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed ...” [Heb 11:8] Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. [Sirach 44:20-21]
• Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living (1).
St. Cyril of Alexandria
• When Abraham went up the mountain to sacrifice Isaac, he took four things with him a sword, fire, a heavy heart and a pile of wood. What does the fire stand for if not the suffering of Christ? What does the sword signify, if not death? What does the wood indicate, if not the cross? And what is the importance of Abraham's heavy heart, if it does not stand for the compassion of the Father and the angels as they beheld the death of Christ? Isaac was an earthly type of Christ and was offered up for us all. According to tradition this occurred on 25 March, the day on which the world was created, the day on which the last judgment will occur. The place where it happened was none other than the one which God would later choose for the site of his temple on Mount Zion, which is so called because Zion means "mirror of life," for it was there that Abraham saw as in a mirror the life which was to be revealed in the New Testament (2).
Hilary of Arles
• On the one hand, the blessed James says that works justified Abraham when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work, which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead (3).
St. Cyril of Alexandria
• Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God (4).
St. Clement of Rome
• That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him ... is not just a great act of faith but a great work as well (5).
St. Augustine
Footnote (1) Letters 55.2 (Fathers of the Church, vol. 77:15).
(2) Introductory Tractate on the Letter of James PL Supp. 3:73 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
(4) Letter to the Corinthians 10.1 (Fathers of the Church, vol. 1:17).
(5) Sermons 2.9.
Verses that belong to this explanation: 20-24
20But wilt thou know, O vain man, that faith without works is dead?21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?22Seest thou how faith wrought with his works, and by works was faith made perfect?23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.24Ye see then how that by works a man is justified, and not by faith only.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
He has sacrificed the spiritual victim and announced that the laws of nature have been overcome. He has opened up the heart of his unquenchable love for humanity and shown that nothing on earth can compare with the love of God.
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James 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.”
He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith.
It is strange that the example which the apostle Paul used in [Rom 4:3] and [Gal 3] to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed ...” [Heb 11:8] Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. [Sirach 44:20-21]
• Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living (1).
St. Cyril of Alexandria
• When Abraham went up the mountain to sacrifice Isaac, he took four things with him a sword, fire, a heavy heart and a pile of wood. What does the fire stand for if not the suffering of Christ? What does the sword signify, if not death? What does the wood indicate, if not the cross? And what is the importance of Abraham's heavy heart, if it does not stand for the compassion of the Father and the angels as they beheld the death of Christ? Isaac was an earthly type of Christ and was offered up for us all. According to tradition this occurred on 25 March, the day on which the world was created, the day on which the last judgment will occur. The place where it happened was none other than the one which God would later choose for the site of his temple on Mount Zion, which is so called because Zion means "mirror of life," for it was there that Abraham saw as in a mirror the life which was to be revealed in the New Testament (2).
Hilary of Arles
• On the one hand, the blessed James says that works justified Abraham when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work, which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead (3).
St. Cyril of Alexandria
• Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God (4).
St. Clement of Rome
• That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him ... is not just a great act of faith but a great work as well (5).
St. Augustine
Footnote (1) Letters 55.2 (Fathers of the Church, vol. 77:15).
(2) Introductory Tractate on the Letter of James PL Supp. 3:73 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
(4) Letter to the Corinthians 10.1 (Fathers of the Church, vol. 1:17).
(5) Sermons 2.9.
Verses that belong to this explanation: 20-24
20But wilt thou know, O vain man, that faith without works is dead?21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?22Seest thou how faith wrought with his works, and by works was faith made perfect?23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.24Ye see then how that by works a man is justified, and not by faith only.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;
Abraham was justified not by works but by faith. For although he had done many good things, he was not called a friend of God until he believed, and every one of his deeds was perfected by faith.
That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him . . . is not just a great act of faith but a great work as well. (Sermons 2.9)
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James 2:24 Ye see then how that by works a man is justified, and not by faith only.
The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.”
He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith.
It is strange that the example which the apostle Paul used in [Rom 4:3] and [Gal 3] to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed ...” [Heb 11:8] Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. [Sirach 44:20-21]
• Just as faith without works is dead, so the reverse is also true. Therefore let integrity in faith shine forth along with the glories of upright living (1).
St. Cyril of Alexandria
• When Abraham went up the mountain to sacrifice Isaac, he took four things with him a sword, fire, a heavy heart and a pile of wood. What does the fire stand for if not the suffering of Christ? What does the sword signify, if not death? What does the wood indicate, if not the cross? And what is the importance of Abraham's heavy heart, if it does not stand for the compassion of the Father and the angels as they beheld the death of Christ? Isaac was an earthly type of Christ and was offered up for us all. According to tradition this occurred on 25 March, the day on which the world was created, the day on which the last judgment will occur. The place where it happened was none other than the one which God would later choose for the site of his temple on Mount Zion, which is so called because Zion means "mirror of life," for it was there that Abraham saw as in a mirror the life which was to be revealed in the New Testament (2).
Hilary of Arles
• On the one hand, the blessed James says that works justified Abraham when he bound Isaac his son on the altar, but on the other hand Paul says that he was justified by faith, which appears to be contradictory. However, this is to be understood as meaning that Abraham believed before he had Isaac and that Isaac was given to him as a reward for his faith. Likewise, when he bound Isaac to the altar, he did not merely do the work, which was required of him, but he did it with the faith that in Isaac his seed would be as numberless as the stars of heaven, believing that God could raise him from the dead (3).
St. Cyril of Alexandria
• Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God (4).
St. Clement of Rome
• That Abraham believed God deep in his heart is a matter of faith alone, but that he took his son to sacrifice him ... is not just a great act of faith but a great work as well (5).
St. Augustine
Footnote (1) Letters 55.2 (Fathers of the Church, vol. 77:15).
(2) Introductory Tractate on the Letter of James PL Supp. 3:73 (Ancient Christian Commentary on Scripture).
(3) Cf. Catena.
(4) Letter to the Corinthians 10.1 (Fathers of the Church, vol. 1:17).
(5) Sermons 2.9.
Verses that belong to this explanation: 20-24
20But wilt thou know, O vain man, that faith without works is dead?21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?22Seest thou how faith wrought with his works, and by works was faith made perfect?23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.24Ye see then how that by works a man is justified, and not by faith only.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
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James 2:25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?
The people of Jericho made witness to God’s power [Josh 2:9], but no one benefited of this testimony except Rahab, for she added to her faith works, so it became a living faith.
• Listen to the testimony of Scripture. In the midst of prostitution there was a pearl, in the mire there was burnished gold, in the mud there was a flower blooming with godliness. A godly soul was concealed in a land of impiety (1).
Severian of Gabala
Footnote (1) Cf. Catena.
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Listen to the testimony of Scripture. In the midst of prostitution there was a pearl, in the mire there was burnished gold, in the mud there was a flower blooming with godliness. A godly soul was concealed in a land of impiety.
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James 2:26 For as the body without the spirit is dead, so faith without works is dead also.
The apostle is emphasizing the importance of works, to the extent that he compared it to the relation between spirit and body.
St. Athanasius the Apostolic (1) called them two sisters saying:
[Faith and works are sisters connected to each other. Whoever believes in God becomes righteous, and whoever is righteous is a believer too. An evil person is away from faith, and whoever forsakes righteousness forsakes true faith. When a brother helps another, they make shelter to each other. Likewise, when faith and good deeds grow within them, they become well attached to. Thus, the experience of the one is well and good for the other.
St. Paul, wanting to train his disciple to steadfast in the way of righteousness and to struggle for faith, he advised him saying, “Fight the good fight of faith, lay hold on eternal life.” [1Tim 6:12]
Christianity is not mere philosophy but life in the light of the Lord Jesus Christ.
• Faith without works is dead, and works without faith are dead also. For if we have sound doctrine but fail in living, the doctrine is of no use to us. Likewise if we take pains with life but are careless about doctrine that will not be any good to us either. It is therefore necessary to shore up the spiritual edifice in both directions (2).
St. John Chrysostom
Footnote (1) Paschal Letters, p. 144-145.
(2) Sermons on [Gen 2:14].
Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-02-13 Source:
Title: The Epistle of St. James Year (original): 2001 Author: Fr. Tadros Yacoub Malaty Number of pages: 73 Translation: Ferial Moawad
Faith without works is dead, and works without faith are dead also. For if we have sound doctrine but fail in living, the doctrine is of no use to us. Likewise if we take pains with life but are careless about doctrine, that will not be any good to us either. It is therefore necessary to shore up the spiritual edifice in both directions. (Sermons on Genesis 2.14)
Just as the spirit joins itself to the body and by doing so brings the latter to life, so works, joined to faith, give life to it as well. Furthermore, it is to be understood that faith without works is not faith at all, just as a dead man is not really a human being. But how can some say that because the spirit which gives life to the body is more honorable than the body, therefore works are more honorable than faith? I have looked into this matter in some detail and shall try to explain my position on this. It is undoubtedly true that the spirit is nobler than the body, but this does not mean that works can be put before faith, because a person is saved by grace, not by works but by faith. There should be no doubt but that faith saves and then lives by doing its own works, so that the works which are added to salvation by faith are not those of the law but a different kind of thing altogether. (Commentary on James)
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
