Oecumenius

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. But above all worldly dignity, the Lord's apostles, boasting that they are servants of Christ, want this to be a sign of themselves, both in speaking and writing and teaching.
Rejoice. James saw these godly sorrows and temptations as commendable and worthy of joy. For these are indeed a strong bond, and an increase of charity and remorse. Hence it is also said: "Son, if you come to serve God, prepare your soul for temptation." (Sirach 2:1) And Christ said: "In the world you will have tribulation, but be of good cheer." (Jn. 16:33) and: “Narrow and sorrowful is the path that leads to life.” (Matt. 7:14) For neither without struggle and training can one obtain earthly or divine crowns. But, out of humility about himself, he calls them brothers, not sons. Moreover, for the virtuous and diligent, temptations or afflictions are a source of the highest joy, although their testing is evident through them. The trial, however, leads to perfect work. But someone will say: If temptations do this, how does Christ teach us to ask God in prayer not to be led into temptation? (Matt. 6:13) We therefore say that there are twofold temptations or afflictions. Some have their origin from ourselves; others, however, are brought to us by God for the sake of practice and the declaration of victory. There are two things that have their origin from us. Indeed, some, because of their unreasonable courage, which we call reckless boldness, are taught by the Lord to observe this: that the spirit is indeed ready: But that readiness is extinguished in the midst of struggles, nor does it yield to good in those who use it: but some are brought because of sin, as the destruction of the Sodomites. We should flee these temptations as much as we can, by living without sin. Moreover, those things that are from God, such as those that happened to Job or Abraham, should not be avoided, but rather, if it can be done in any way, they should be embraced through patience and thanksgiving. For God, who tempts, knows how to do this for the benefit and declaration of victory. James said that there are various temptations, because some come from God, as we have said, while others come from ourselves.

But if any of you lacks wisdom, let him ask of God, who gives to all generously and without blame, and it will be given to him. But let him ask in faith, with no doubting. For he who wavers is like a wave of the sea, driven by the winds and swept away by force. For let not that man think that he will receive anything from the Lord. A double-minded man is unstable in all his ways.
James says wisdom is the cause of the perfect work. “let him ask of God.” Since he knows that the proof of faith and the endurance in afflictions is not the work of any men, but of those who are wise according to God, therefore he urges those who strive to achieve these things towards the pursuit of wisdom.
“he who wavers.” For if he trusts, let him ask; but if he wavers, let him not even ask, because he who does not trust that he will receive, will not obtain.
“like a wave of the sea.” For he who wavers, doubtful about his requests, after having endured for a little while, immediately withdraws. But this happens to him from pride, that he quickly despairs because he does not follow through on what he asks for: since he thinks great things of himself and deserves to be rejected in the request he makes. Moreover, he behaves in the opposite way to one who is of modest mind.
"For let not man think that," namely, one who asks out of pride and carelessness. Remove from yourself the duplicity of mind, and never waver in your mind when you ask something from God, saying to yourself, "How can I ask and receive anything from the Lord, since I have sinned against Him so often?" Do not think of these things, but turn to the Lord with all your heart, and ask of Him without hesitation, and you will know the multitude of His mercy, which will never forsake you, but will fulfill the request of your soul. For God is not like men, who holds grudges against one another, but He forgets, and He has compassion on His creation.
"A man of double mind." James calls a man of double mind unstable and not firm, who is never firmly established for the future, nor securely for the present: but is led here and there and carried about: always moving to the future, but never enduring the present. But he also compared such a thing to a wave of the sea, which has neither firmness nor stability: and to a flower of grass, which likewise does not persist, but fades away at the same time as the sun rises. Consider, however, that he did not say that such a one is likened to a grass, but to a flower of grass, signifying by the flower a very short time. But since he knows that modesty of mind gives birth and is a nurturer of all things, and without this there is nothing excellent in upright and scholarly men, therefore he adds: Let the brother who is humble glory, etc. (James 1:9) But how and why was another called double-minded? That he is not established for the present life nor for the future: for life is also called soul, when it is said: "all that a man has will he give as a ransom for his life." (Job 2:4)
"In all his ways." James means the ways of the mind's emotions by which hope is raised, whether useful or useless, according to what David says: "And you have known all my ways." (Ps. 138:4)

Let the brother who is humble glory, in his exaltation: But the rich, in that he is made humble: because as the flower of the grass he shall pass away. 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.
Because James likens the wavering, to a wave driven by the wind, who, being inflated, is exalted together with the winds of the sea, but before he is raised, he prostrates himself and gives himself up: but this very thing happens to the wavering one, who, in spite of his pride, does not confirm his petitions in any of the things that are necessary;
therefore, James adds: “Let the brother who is humble glory.” As if he were saying: Whoever wishes to ask for something, let him first ask for what is right, and He will not refuse those who ask. For of these is the kingdom of God and righteousness. (Matt. 6:33) Then let him be tolerant in the petition of such, and let him not depart immediately when he has prayed a little, for that is arrogant; but let him wait until he receives, by enduring with humility.
"Who is humble, in his exaltation." From humility according to God, all good is bestowed upon us. James calls the rich arrogant and proud, whom he also calls humble, because by the very act of being elevated, he is brought low.
"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 countenance, He spoke in a critical manner: for this is said of man alone and not of other animals; however, among the quadrupeds, the snout is not called a face. but on birds it is a beak.
“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.

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.
It seems that this blessed one has made use of the discourse about temptations more securely, in which he says, "Rejoice, my brethren, when you fall into divers temptations." (James 1:2) Then, remembering the Lord's Prayer (Matt. 6:12), which commands what is best, namely that we pray that we may not fall into temptation, he repeats the discourse: according to what is proposed here, showing what temptation is sent by God, namely, which is also a source for joy, and which is from our will. Yet it can rightly be said that the Lord and God Jesus Christ, looking to the weakness of human nature, admonishes the disciples to flee temptations, since they were still more badly affected: which he also did to others in many places, meanwhile abstaining from those who perfected them. But after our weak nature was strengthened by the thought of His resurrection and ascension into heaven: His [Jesus] brother [James] according to the flesh teaches us, so that we may not fear temptations, since we can, after being strengthened by the Lord's afflictions, overcome every ensuing affliction and temptation. Since there are twofold temptations, as we have said, patience is useful in both: in those that come from God, because afterwards we attain praise from victory, like Abraham; in those that are from ourselves, because by enduring with gratitude, we refer this as a kind of compensation for the sins we have committed. He who was conscious of his own sins, lays the beginning of his salvation and conforms himself to the form of a righteous man, as the first accuser of himself.

Let no one who is tempted say he is tempted by God: for God is not a tempter of evils, and he tempts no man. But each one is tempted when he is drawn away and enticed by his own conscience. Then when lust has conceived, it gives birth to sin: but sin, when it is conceived, brings forth death. Be not deceived, my beloved brethren.
"Let no one who is tempted say." If there are two kinds of temptations, why does James now reject the cause of all temptation from God? But consider that he does not say: He who was tempted, but he who is tempted. For he who, through his own fault and depravity, gives rise to temptations, so that he is a perpetual slave, says that he is not tempted by God, but by his own desire. He who has overcome the temptation that has come upon him, having established himself more securely, still becomes difficult to tempt, especially by those arising from himself. For having turned towards a wiser life, he has blocked the source of temptations, and now he lives free from temptations. But God cannot be tempted by evil: according to him who said (although he is external to us and unfamiliar to faith); Divine and blessed nature neither endures trouble nor inflicts it on others. For around mortal and earthly nature, in which variety and change are evident, all these things that preoccupy our nature occur. Indeed, lust and sin, and the death of the soul that follows from this, have been established as certain stages leading to human perdition. For lust, seizing a place to stay, having found a dwelling place, has wrought sin, which gives birth to death, unless, by removing it from the mind, we renew for ourselves the beginning of another life. Therefore, it sufficiently demonstrates divine nature, neither able to be tempted nor providing temptations to others; however, it says here that thoughts disturb and confuse the splendor of the soul. For those things that are from God greatly soothe the soul, illuminating it and revealing his ineffable beauty in many ways: therefore, he now adds.

Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change or shadow due to change. In His destined will, He has begotten us by the Word of Truth, that we should be a kind of first fruits of His creatures.
"is from above, from the Father of lights." Since those things that come from us do not have perfection, but rather much imperfection, nor do they illuminate the soul, think what perfection they will have who acquire it after a joyful journey through life, and with much effort hardly cleanse the ugliness contracted from birth, and then reach divine splendor.
"With whom there is no change." For He Himself cries out through the prophet: "I am and I do not change." (Mal. 3:6) But what James says: "shadow due to change," that is, not even doubt or any shadow of doubt.
"In His destined will." He said destined will, silencing those who foolishly assert that the world was produced by chance. For since James said above: with whom there is no change, and from this he shows that God is unchanging, he adds:
“In His destined will, He has begotten us.” For if we are born, it is clear that we are also changed. For how could that which proceeds from non-being to being through change be unchangeable? Then, because James said: He has begotten us, lest anyone suspect that He has begotten the Son in the same way as us, and that He was born as a Son together with us, he adds:
“By the Word of Truth.” For all things, according to blessed John, were made through the Son. (John 1:3) Therefore, if progress has happened to us through the Word of Truth, who have our being from the Word, we are not begotten together with him from whom we were made.
"we should be a kind of first fruits." That is, the first and most honored. But κτίσματα means the visible creature itself.

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. For he knows that he who listens with interest to what is said will also show himself prepared for their performance: just as, on the other hand, he who is affected by slowness in procrastinating in something, will be completely separated from all effort at work by being distracted. Therefore, in the doctrine of divine things, he prescribes speed, but in those things which have a dangerous administration, slowness. But those are speaking and being angry. For both thoughtless speech and uncontrolled anger never know how to end in good. Because of which a certain divine man once said [Xenocrates]: He often regretted having spoken, but never having remained silent. Again, that blessed David says: "Be angry and do not sin," (Ps. 4:5) that is, lest by being easily angry, you also incite the fury which anger suggests. These things are also similar to what is said here. Indeed, slowness in speaking and slow in becoming angry, preserved by hesitation in these matters, lead to what is decent and right: and either completely dissolve the impulse around these things through deliberate consideration, or teach a suitable way to respond to the occurrences that arise in their course, especially regarding anger; which, if it is induced irrationally, deprives divine justice. And therefore, James adds this reason:
For the anger of man does not produce the righteousness of God. For if righteousness is a habit in the soul which divides each according to his dignity, but anger, as he says, destroys even the wise, how could this very thing which so darkens the mind with passionate affection as to destroy even the wise, constitute that which divides each according to his dignity?
"Slow to anger." He wants slowness to be exercised in us in two ways, for example in speaking and in becoming angry. For he knows that hesitation produces abstinence from committing an action.

But be doers of the word, and not hearers only, deceiving yourselves. For if a man be a hearer of the word, and not a doer: he shall be compared to a man beholding his natural face in a mirror. For he saw himself, and went his way, and immediately forgot what manner of a man he was. But he that has looked in the law of perfect liberty, and has remained in it, not made a forgetful hearer, but a doer of the work: this man shall be blessed in his deed.
Since James knows that some who listen to the word with diligence often extinguish their fervor even at the very time they are listening, therefore, he now adds this, commanding it in effect: Do not show diligence only in hearing, but much more in doing.
"deceiving yourselves." That is, seducing. Furthermore, James says that the natural face is to know oneself through the law. Therefore, with "face," he added "natural." For by saying through the law what kind of things we have become, we consider that such things are made by the spiritual law to perfect us through the washing of regeneration. May we not, by remaining in such consideration through action, forget the grace and gift of God. For he who exposes himself to wicked actions does not even remember that he has been favored by God. For if he had remembered that he had been adopted as a son of God and justified and sanctified, which are spiritual gifts, he would never have given himself over to works that repel grace.
"in a mirror." From this common mirror James speaks figuratively for an intellectual mirror, without going into detail: for example, he might say in this way: If anyone hears the discourse and does not express it in actions, he is like a man looking at the face of his action in a mirror. For just as he considered himself and went away, immediately forgetting what he was like: so also this one who, through the law of Moses, considered for what purpose he had been made, namely that he had been made for the glory of God and in the image of the Creator God, after he had considered, expressed none of those things that had been considered in actions, but was inclined to go back to the same way he as before. It is not therefore a matter of how it should be used. But James, the disciple of the Lord, does not do this vainly or rashly, but speaks everything briefly, as if he were a disciple of the abbreviated word, and at the same time gathering and restraining the listener, lest he should listen to these things idly.
"But he that has looked in." Consider what it says: Who has looked in, and not, Who entered. The spiritual law indeed has something magnificent and desirable everywhere, from which it also knows how to attract and render perfect, even from those in wrongful pursuit of it: and since it has perfection and lacks defect in all things, it leaves no one who has attained it in doubt regarding anything that is connected to it; and it persuades those who have even merely looked upon it to remain in it.
"in the law of perfect." Because the Jews were exalted because of the observances of the law, and thought that by these they showed themselves the highest devotion towards God; and applying themselves to these alone, they claimed perfection for themselves, but towards other men, being moved by a proud and reproachful spirit, they erred. As is evident from the Pharisee, of whom it is written in the Gospel (Luke 18:10), and from those who were scornful against the Publican: repressing this fear, blessed James speaks of the things that are proposed. For indeed, by mentioning his works, which express speech through actions, where he proclaimed him blessed, he immediately corrects the evil that arises from many actions, and says: Do not think that you derive blessedness from the works of the law, as if mere action could render one acceptable before God: not at all; but he is blessed who both acts and is not affected by a scornful or inhumane spirit towards others of his kind.
"of liberty." Where he had said the perfect Law, he added: of liberty, making liberty his official sign. For the law of Christ, freeing from the servitude of all fleshly things, such as the Sabbaths, circumcision, and ceremonies regarding other purifications, established a liberty and rest for those approaching it: and because of the freedom and sweetness that proceeds from this freedom, it also makes one attentive and liberates from oblivion, which corrupts all good things. For indeed, nothing persuades one to adhere to something as much as that which seems to offer rest from business and freedom. Moreover, he has also demonstrated this to be blessed.
"a forgetful hearer." James linked forgetfulness to hearing, because hearing requires action, but no action follows forgetfulness: as if hearing were unessential, which has the ability of action.

And if any man think himself to be religious not controlling his tongue, but seducing his heart: this man's religion is useless. Religion pure and undefiled before God and the Father is this, to visit orphans and widows in their affliction: and to keep himself pure from the world.
Religion (Θρησκεία) seems to have something more than faith (πίστεως). For the name itself promises knowledge of certain hidden things and the firmness of those things that are perceived by faith. Therefore, the blessed James also used this expression, saying: Religion, as if he had said: You think you know and precisely observe the secrets that are in the law. How can this happen when you do not know how to restrain your tongue, slandering your neighbor: and living proudly, you do not show mercy to any needy person: when the law neither receives the slanderer (Ps. 100:5) nor commands you to have mercy on your enemies, and even commands that you should be a help to the enemy occupied in lifting up what has fallen under the burden? (Ex. 23:5) If, therefore, you wish to be religious, do not show yourself to be religious from knowledge of the law, but from action, and that by showing mercy to your neighbor: for mercy towards your neighbor is a certain likeness to God. For he says: "Be merciful, just as your heavenly Father is merciful." (Luke 6:36) But mercy should not be with respect to persons: for neither does God distribute His benefits (Matt. 5:45) to this one or that one, but involves all with benefit, rich and poor, evil and good, without distinction. However, this is restraint, and not out of arrogance as if it were expressing a law through actions, deceiving one's own conscience: for this signifies the heart, as it is written: "A broken and humbled heart God will not despise." (Ps. 50:19)
"Religion pure." Perhaps someone will say: If James is the teacher of the covenant which Christ established, how is it that he does not now repeal the things of the law, but rather exalts them, welcoming those who are engaged in its observance, and not rebuking or resisting them from the observance of the law? To that which we say, that in the manner of introducing, James rather now discusses with them, and lowers himself to their weakness, lest by immediately overturning the law from the beginning, he causes them to retreat, becoming weary of the novelty of the doctrines and leaning towards disbelief. However, addressing the matter more conveniently and yielding to the law, regarding those things in which he did not bring harm to the new covenant with the legalistic fallacies (for what harms the faith that is in Christ, such as the observance of sabbaths or fasting or abstaining from certain foods), and making them more attentive to his discourse, he gradually encourages them to indeed depart from the observances of the law, as if they were laborious and yet useless, and as if they were calling to servitude, not to the freedom that is in Christ. Therefore, having wisely used brief exchanges and alternations, when he found that they were no longer seriously bearing what was being said, he then presents those things that were suitable for Christians.
"to keep himself pure from the world." By "world" here we must understand the popular and common crowd, which is corrupted by the desires of its own error.

My brothers, do not hold the faith of our Lord Jesus Christ with bias to individuals. For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or "Sit here at my footstool," have you not shown partiality among yourselves and become judges with evil thoughts?
"with bias to individuals." For he who does something with respect to individuals fills himself with many blemishes and much reproach, afflicting his neighbor with disgrace, and also himself before him: for the treatment of a companion transmits what is done even to oneself.
"have you not shown partiality." The conjunction, “And”, abounds, that is, you have corrupted the power of judging which was in you, making no inquiry as to whether he is to be honored, the poor man who is upright and industrious, or the rich man who is lazy: but without judgment and with respect to persons, you honored the one indeed because of his riches, but you held the other in contempt because of his poverty.
“among yourselves and become judges with evil thoughts?” That is, unjust judges, affected by jealousy out of respect for persons. In this place, the conjunction καὶ abounds, that is, “and”, as has been said, from the use of the former phrase. For since this discourse is a response to what has gone before, the conjunction is unnecessary. For the sentence should be arranged thus: For if a man wearing a gold ring, dressed in splendid clothing, enters your assembly, while a poor man in filthy clothing also enters, etc., you have not judged among yourselves and have become judges of evil thoughts: that is, corrupting the power of judging, you have chosen evil thoughts, honoring the one indeed, but holding the other in contempt: although yet the nature was the same in both.

Listen, my beloved brothers: has not God chosen the poor of this world to be rich in faith and heirs of the kingdom which He has promised to those who love Him? But you have despised the poor. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that good name by which you are called? If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well. But if you show partiality, you commit sin and are convicted by the law as transgressors.
Since poverty is a serious matter for many, when James said, "the poor of this world," he immediately added, "rich." But in what way are they rich? In faith and concerning faith. For so it is. Indeed, when the poor are not distracted by worldly things, once they come to faith, they become more diligent and more devoted to labor than the rich. Therefore, the Lord also chose such disciples, whom he declared to be heirs of the kingdom.
"They blaspheme the good name." A good name is a new name according to the prophet saying: "To those who serve me, a new name will be called, which will be blessed over all the face of the earth." (Isa. 62:2) “According to Scripture." Deuteronomy says.

And whosoever shall keep the whole Law, but offends in one: is made guilty of all. For he that said, You shall not commit adultery, said also, You shall not kill. And if you do not commit adultery, but shall kill: you are made a transgressor of the Law. So speak, and so do, as beginning to be judged by the law of liberty. For judgment without mercy to him that has not done mercy. And mercy exalts itself above judgment.
"but offends in one." James said this concerning love, for the sake of which he also discussed all the preceding discourse at greater length for the sake of proof. But he said, "You shall not commit adultery, you shall not kill," for example. Consider, however, that the examples are from the law, insofar as it contributed to love. For he who loves his neighbor perfectly will neither commit adultery nor kill. For these are his who is affected with a hostile spirit towards his neighbor. Since it would not be said in this way, no one among men would be saved, since no one keeps the integrity of the commandments in all things. For he who has preserved chastity for the sake of the word has sometimes been overcome by anger; and he who is adorned with almsgiving has perhaps been obscured by envy. Therefore, it is not said of anyone who has no defect in virtues, but of love, that it should not be attained with defect due to respect for persons, but wholly. However, we also speak of these virtues. For one who has not perfectly adhered to modest or just matters, for example, but has used them with a deficiency, here, staggering in dealing with virtues, has been corrupted in the whole body of virtue. The law must therefore be understood as dealing with love, which is its chief aim. But the law of freedom says that it is without regard to persons: this is the law of Christ. For he who respects persons is not free, but a slave: “For by whom anyone is overcome, to him he is also enslaved." (2 Peter 2:19)
"For judgment without mercy to him that has not done mercy." If we have forgiven our neighbors the sins they have committed against us, and have made the needy among us sharers in our alms, then God’s mercy will deliver us from judgment. God will also welcome the merciful. Indeed, it is a remarkable deed, just as on the other hand, a serious condemnation will be for those who have not been well and piously disposed towards the people of their own class. For those who remain unmoved by any feeling of sympathy towards their neighbors who have wronged them, the condemnation of the evil servant will embrace them, together with the retribution that the Lord's Prayer designates. For there we ask God to forgive us as we forgive those who have sinned against us. And those who are hard-hearted, moved by no feeling of mercy towards those who lack bodily comfort, will also receive judgment without mercy according to the present discourse.
“mercy exalts itself above judgment.” For the merciful shall obtain mercy, according to the judgment of the Lord. (Matt. 5:7) Furthermore, if in an idolater's mercy towards the poor he can erase sins, as we learned in Daniel (Dan. 4:24), what would he not do in faithful men? But this mercy seems to me to accomplish something like this oil from the manna trees, anointed on athletes. For this enables them to escape, lest they be held by their adversaries: and so also in the universal judgment our mercy towards the needy will enable them to escape the attacks and dangers which will threaten us from the demons who accuse us. In another way.
“judgment without mercy.” The cause of restitution is against those who have shown pride and arrogance with great cruelty towards the lower classes with respect to persons. Therefore, it softens their cruelty and hardness, with this terrifying sentence, as if it were saying: The law commands you to love your neighbor as yourself: just as no one regards a person with respect to themselves (for that would be insane), so neither should you regard a person. But if, out of arrogance and hardness, you deviate towards respect for persons, fear that in some way you too might receive similar treatment from a just judge, and exclude from yourself that mercy: for judgment without mercy, etc.
“And mercy exalts itself above judgment.” That is, it conquers, subdues, dulls, or blunts.

What shall it profit my brethren, if a man say he has faith: but has not works? Shall faith be able to save him? And if a brother or sister be naked, and lack daily food: and one of you say to them, Go in peace, be warmed and filled: but you give them not the things that are necessary for the body: what shall it profit? So faith also, if it have not works, is dead in itself. But some man says, You have faith, and I have works: show me your faith without works: and I will show you by works my faith. You believe that there is one God. You do well: the demons also believe and tremble.
Notice the spiritual understanding. For James did not only say: If you have faith, but also: What is the benefit? As if he were saying: Show me the work from which I can judge that this title suits you: for that is the benefit of faith.
“So faith also, if it have not works, is dead in itself.” These things are not opposed to blessed Paul, since the name faith is applied to two meanings. (Rom. 4:1) For we often say that faith is a simple approval, according to that which we also know the demons believed, that the Son of God was Christ. (Matt. 4:3; Luke 4:1) And again, when we call the consequence proceeding from affection with firm acceptance the name of faith; indeed, James says that simple acceptance is a dead faith and devoid of living works; however, Paul says that it is that which is from affection and is in no way lacking in deeds: for it could not arise without honorable deeds. Indeed, Abraham did not attain this unless a contest was first held, by which he would be expelled from his paternal kinship, for which contest faith was declared as the reward: but Paul placed this before works, namely the observance of the Sabbaths according to the law, circumcision, and other purifications. Indeed, two meanings are also seen in works. For certain works are said to confirm faith, without which faith is dead. And again, works are said to be those of the law, without which both Abraham and all who follow Christ are justified. For who would deny that it is true that faith would in no way approach the impure? But I speak of true faith. For neither would an ointment be stored in a vessel that was full of mud, nor would faith be imparted by God to an impure man. Therefore, the holy apostles are not contradictory, but each, operating in a different meaning, directs and leads to the use of its own meaning that is proposed to it.

But will you know O vain man, that faith without works is dead? Abraham our father was he not justified by works, offering Isaac his son upon the altar? see that faith did work with his works: and by the works the faith was complete? And the Scripture was fulfilled, saying, Abraham believed God, and it was reputed him to righteousness, and he was called the friend of God. Do you see that by works a man is justified: and not by faith only? And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and putting them forth another way? For even as the body without the spirit is dead: so also faith without works is dead.
James called a man vain who boasts of a bare faith, when he has obtained nothing of substance for completion through works.
“Abraham our father.” Both Paul (Rom. 4:12) and James take Abraham as an example in their discourse on faith: Paul, indeed to show that faith is superior to works, while James, on the other hand, asserts that works are more excellent than faith through the same Abraham. And indeed, it has been said above that concerning the dual meaning of faith, each one brings forth what is beneficial to the explanation of their own purpose. Some of the Fathers, however, understood this matter in this way. For they say that the same Abraham bore the image of both faiths at various distinct times, and that the faith which is before baptism does not require works, but only faith and the confession of salvation and the word by which we are justified, believing in Christ; and that which follows baptism is connected with works. Thus, it does not appear that the spirit who spoke in the apostles is different; but that this faith indeed justifies the one who approaches by confession alone, if he immediately departs from a sinful life (for to him there are no works, but purification through baptism is a sufficient remedy), while that which is required from one who has already been baptized also demands the display of good works. With this sense, Paul also agrees in another place, saying and teaching that faith after baptism requires perfection through works, when he says: "Neither circumcision benefits anything, nor uncircumcision; but faith which works by love.” (Gal. 5:6) And love needs lengthy practice to be perfected.
In another way. Abraham was indeed an image of the justification which is by faith alone, when it was imputed to him for righteousness that he believed (Gen. 15:6); but of that which is by works, when he offered his son upon the altar. (Gen. 22:10) If anything, he not only completed the work but also remained in faith that through Isaac his seed would be multiplied like the stars, considering that God could even raise the dead. (Heb. 11:17-19) Yet Paul also brings David as a witness (Rom. 6:6), wisely confirming his own. For he knew through the Spirit that faith which was to come in future times through Christ: therefore he said: "Blessed is the man to whom the Lord will not impute sin." (Ps. 31:2)
“faith without works is dead.” James says faith which is after baptism. For faith without works profits nothing, except that it makes us liable to a still greater punishment, who indeed have received the talent, yet have not returned the gain. From which the Lord also teaches us that after baptism good works are necessary for us, since after being baptized by John he went to the desert and undertook struggles against the Devil. (Matt. 4:1) Paul also exhorts those who had already received the mysteries, saying: “Let us strive to enter into that rest.” (Heb. 4:4) As if faith were not enough, but purity of life should also be added, and great diligence should be applied to this.

Do not become many teachers, my brothers, knowing that we shall receive a greater judgment: for in many things we all stumble.
When James had said and taught the faithful in the above matters that they should possess faith that is not empty of good works, he turned to another commandment similar to this. For indeed, some attempt to teach things which they themselves do not practice: and it is said that their judgment will be harsher, since they have brought no profit. For whoever teaches what is not beneficial, as if possessing it, is condemned just as if he has slipped with his own tongue. Moreover, confirming this abundantly, he says, Although in another way the tongue is prone to slip due to negligence, in the case of those whose judgment will not escape, who has acquired this, as Solomon has it, saying: “Because of the sin of the lips, the sinner falls into a snare”; (Prov. 12:13) much more, however, will he who knowingly and deliberately sins, teaching with his tongue what he has not learned through experience, be unable to escape the inevitable punishment.
The unrefined and chaotic tongue destroys the one who has acquired it: it is necessary to overcome it for the praise and glory of God; in which he also discusses good conduct and without strife of one against another, out of a desire for glory, because of human wisdom; and about divine wisdom: and that quarrels, seditions, and enmities against God arise from laziness and the love of pleasure; and about repentance for salvation, and about not judging one's neighbor.

If anyone does not stumble in speech, he is a perfect man, able to bridle the whole body. Behold, we put bits in the mouths of horses so that they may obey us, and we turn the whole body about. Behold, ships also, though they are so large and driven by fierce winds, are turned about by a very small rudder wherever the impulse of the helmsman wishes.
"Behold, we put bits in the mouths of horses." This is the order of letters: We put the reins in the mouths of horses; for unless it is arranged this way, speech is unintelligible (namely, if we take the Greek words in the order they are placed). This confirms what has been said about the tongue, and also addresses something greater: namely, that he who brings into his power that which is easy to arrange, will also overcome that which is difficult to handle. However, this resolves the objection. For it was plausible that someone might add: What labor is there in governing such a small member? Or what harm can come from the smallest member? And this shows that from the bridle and the helm and from the small things which are indeed small, but make great things. — In another way. Furthermore, these also show that the tongue should not move recklessly, but should be directed towards better things: just as the strength of horses is restrained by the bridle, and the onslaught of a ship is controlled by the rudder. Thus, we must also direct the tongue to what is beneficial with proper speech. For this signifies what is said: So also the tongue, that it should be directed in this way with proper speech, and not do what it does: for when it is small, it does great things, and kindles a great fire for us, since it is itself a fire. And what does it do? It adorns iniquity through the cunning eloquence of orators, contaminates the body, persuading women to allow its approach: it operates through deceit: it slanders others with falsehoods: and above all, it ignites the wheel of hell: that is, it sets on fire and stirs up hell in us, as if making a fire rage against us. But it also, he says, is set on fire by hell, as is evident from the rich man who was tormented by the tongue. (Luke 16:24) For the tongue is punished not for any other reason than because it has been inclined towards pleasures and trifles. Therefore, if the Wheel of hell is read, as some copies have it, the meaning must be explained accordingly. However, if it has the Wheel of Birth, it achieves this solution: the Wheel of Birth signifies our life. Therefore, inflaming the wheel of birth contaminates life: and how? While it is moved carelessly and lustfully, from which our life is enraged, or the time of our life. For this, the Psalmist also called it a crown, saying: "You will bless the crown of the year." (Ps. 65:11) Indeed, the wheel and the crown agree in that both are circular and spheric; the Wheel is said to be life, as if rolled back upon itself. But how does it contaminate our life? As it is moved, as we said before: because of which our life is both soiled and full of sighs. Thus, the tongue is turned about in proper speech. Indeed, the world is full of iniquity, as if it were cast down to a vile and popular crowd, looking back. For the world is understood here as a multitude. Or the world is, that is, an ornament, or adorning human nature: through this, we communicate our thoughts to one another, for in this meaning, some also wish to accept the World. Therefore, while it is directed towards the vile crowd, it does harm and injures and contaminates the whole body, and the wheel of birth is inflamed and is inflamed by hell. Yet, it is not difficult to direct it so that it moves rightly and in the way that the one who governs wishes. But if all of nature of wild beasts, birds, serpents, and marine creatures is tamed and has been tamed by human nature, is it true that the tongue, which is an uncontrollable evil, full of deadly poison, cannot be tamed by any human? I would say by no means is this the case. For if it cannot be tamed, it never inclines toward what is better; how is it that by it we bless God and the Father, and by it we curse men? Behold, it is governed by the will of the one who uses it. But it should not be so, my brothers. For if by it we bless God, is it not shameful to curse men who are made in the likeness of God? Is it just that from the same mouth there should come blessing and cursing? It should not be so.

So the tongue also is certainly a little member, and boasts great things. Behold how much fire what a great wood it kindles? And the tongue is fire, a whole world of iniquity. The tongue is set among our members, which defiles the whole body, and inflames the wheel of our birth, inflamed of hell. For all nature of beasts and fowls and serpents and of the rest is tamed and has been tamed by the nature of man. But the tongue no man can tame, an unquiet evil, full of deadly poison. By it we bless God and the Father: and by it we curse men which are made after the similitude of God.
"So the tongue also." As if it were said: In the same way, the tongue must be rightly moved, which, although it is a small member, nevertheless accomplishes great things, both good and bad: however, the discourse is not so explicit, since the one who writes this is a disciple of a condensed writing style.
"world of iniquity." In this place, some wish to signify the multitude, just as where it is said: "The world did not know him," (Jn. 1:10) that is, the popular multitude. Therefore, the world is also the tongue, that is, the multitude of iniquity. And how great if a multitude was said there when it was sent before, how great the matter.
"For all nature." One must understand the objections in accordance with what has been said previously. For when James had previously said and demonstrated that those things which are indeed small become great when moved correctly, and had added that in the same way the tongue should be directed by appropriate language: he now shows with the examples given that it is not impossible for it to be instructed: as if he were to say: But someone will say that although the tongue is a small member, it nonetheless accomplishes great things, both good and evil: it is neither obedient nor manageable by us in what we desire. This does not affect the response. For if wild animals are tamed by man not by their nature, indeed fierce in appearance, but far more fierce in handling, would it not be much more appropriate to handle a member that is appropriate so that it might easily obey? Therefore, also what he says:
"the tongue no man can tame," should not be read affirmatively, but rather with doubt or as a question, so that it might be said in this way. If a man can tame wild beasts and make them manageable, can he not tame his own tongue? Thus, this must be read and understood. For if it were said assertively, it would not seem right to use it as an exhortation when it says: "My brothers, this should not be done." (James 3:10) For if it were impossible to adjust in such a way, he who admonishes impossibilities does not make a stable and fitting warning. Someone might say: "Nevertheless, what he says." An uncontrollable evil must be expressed assertively, for these show through amplification that the tongue is untamable. However, on the contrary, the statement, "From out of the same mouth come blessing and cursing," (Jame 3:10) must be read with hesitation: for it is the speech of one exhorting the listeners. For if we are commanded to bless all, since the cursed will not inherit the kingdom of God, is it not shameful to use the same member for the ministry of iniquity and good works? No wise person would use the same instrument to move mud and oil. Do you pray? Do not curse your enemy. There is a great difference between prayer and cursing. If you do not forgive him who has troubled you, neither will you be forgiven: but by cursing you will ensnare yourself, when you pray that your debts may be forgiven, just as you forgive your debtors. (Matt. 6:9) But let us provide, for the sake of easier consequences, the whole section in the middle to present the order of the required phrase, adding some things that are lacking. It will be in this way: Behold, we put the reins on the horses so that they may obey us, and we turn their whole body around: behold also that ships, however large they are and tossed by fierce winds, are turned about by a small rudder wherever the impulse of the helmsman wishes. Thus also let the tongue be turned about in right speech. Nor is this difficult. For all nature, both of wild beasts and birds and serpents and sea creatures, is tamed and has been tamed by human nature. If this is so, can no one tame the tongue? This cannot be said at all.