James 2

James 2:1

John Chrysostom: 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. — CATENA

Oecumenius: 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. — Commentary on James

Richard Challoner: With respect of persons: 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. See Deut. 1. 17.

James 2:2

Augustine of Hippo: 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 well-born. 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. — Confessions 8.4.9

Bede: For if there comes into your assembly a man with a gold ring, in fine clothing, and there also comes in a poor man in shabby clothing, and you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or “Sit down at my feet.” In this exposition of the sentence let us use the words of blessed Augustine. “If,” he says, “we refer this difference of sitting and standing to ecclesiastical honors, it must not be thought a small sin to have the faith of our Lord Jesus Christ of glory with partiality. For who can tolerate that a rich man should be chosen to the seat of honor in the Church, disregarding a poorer but more learned and holier man? But if he speaks of everyday seating arrangements, who sins here (if indeed he sins) except when he judges internally within himself that the other seems better to him to the degree that he is richer?” — Commentary on the Catholic Epistles

Hilary of Arles: What James says here applies not just to rings but to any sign of wealth, for the ring is meant to stand for a treasure house of riches. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:3

John Chrysostom: There is no difference between rich and poor in Christ. Pay no attention to the outward appearance, but look for the inner faith instead. — CATENA

James 2:4

Augustine of Hippo: 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? — LETTERS 167.18

Bede: Do you not judge among yourselves and become judges with evil thoughts? It follows: — Commentary on the Catholic Epistles

Theophylact of Ohrid: The word and often occurs here, where we would expect subordinate clauses instead. This was the older way of speaking, which James records for us. — COMMENTARY ON JAMES

James 2:5

Augustine of Hippo: 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. — ON THE PREDESTINATION OF THE SAINTS 17 (34)

Bede: Listen, my beloved brothers. He says, pay closer attention, because those who are richer in the world are not necessarily better in the divine judgment. — Commentary on the Catholic Epistles

Bede: Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he promised to those who love him? He calls the poor, humble, and those who, through contempt of visible things, but faith in invisible riches, are despicable to this world. For such the Lord Jesus Christ has chosen by saying: Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. He has chosen such when he created poor parents for himself, whose service nourished him coming into the world. But he has made them illustrious and noble by the expectation of the future kingdom. — Commentary on the Catholic Epistles

Hilary of Arles: Some people say that this is meant to be a comfort to the poor whohave been thrown out of the houses of the rich or who dwell in inferior accommodations. Even if they are poor in material things, they may be rich in faith. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

Oecumenius: 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. — Commentary on James

Salvian the Presbyter: 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. — ON THE GOVERNANCE OF GOD 3.10

James 2:6

Bede: But you have dishonored the poor. For the one to whom it was said: You stand there, when it was said to the one with the gold ring: You sit here well. — Commentary on the Catholic Epistles

Bede: Do not the rich oppress you by power, and drag you into courts? Do they not blaspheme the honorable name which was invoked upon you? Here he shows more clearly who are the rich, concerning whose humiliation and destruction he previously disputed. Truly, those who place their riches before Christ, entirely alien to his faith, nonetheless oppress those who believe by power, dragging them into the courts of the powerful, and blaspheming the name of Christ, which is above every name. This is shown quite clearly in the Acts of the Apostles and in the Epistles of Paul the Apostle, that many leaders among the Gentiles, especially among the Jews, did this in the times of the apostles. — Commentary on the Catholic Epistles

John Chrysostom: 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. — CATENA

James 2:7

Apollinaris of Laodicea: This refers to the rulers of the Jews, who enriched themselves on tithes, and also to the leaders of the Romans, who were idolaters at that time. — CATENA

Hilary of Arles: This is the name of the God of Israel, which was invoked on your behalf in Egypt, as well as in your baptism. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:8

Andreas of Caesarea: Just as you want to be treated justly and properly by your neighbor, so you must behave toward him as you would towards your kinsman and child of God. What our Savior said about this is absolutely right: “Do unto others as you would have them do unto you. For this is the law and the prophets.” — CATENA

Bede: If, however, you fulfill the royal law according to the Scriptures: You shall love your neighbor as yourself, you do well. But if you show partiality, you commit sin, being convicted by the law as transgressors. See how he calls them transgressors, because it is said to the rich: Sit here, and to the poor: Stand there. Thus, lest they think it a contemptible sin to transgress the law in this one matter, he added: — Commentary on the Catholic Epistles

Hilary of Arles: 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.

Hilary of Arles: “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. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:9

Hilary of Arles: It is a sin to show any class distinction among persons, for the law says: “You shall not be partial in judgment, you shall hear the small and the great alike.” Jesus confirmed this when he said: “Do not judge by appearances, but judge with right judgment.” — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:10

Andreas of Caesarea: To fail in one point is to lack perfect love, for this is the source of all good deeds. If something in the head is not right, the rest of the body suffers as a result. The entire purpose and plan of God is designed to lead to perfect love. That is the meaning of the commandments such as “Do not commit adultery,” “Do not kill” and so on. — CATENA

Augustine of Hippo: 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. — LETTERS 167.3

Bede: Whoever shall keep the whole law but fails in one point has become guilty of all. For he who said, “Do not commit adultery,” also said, “Do not kill.” Now if you do not commit adultery but you kill, you have become a transgressor of the law. Because of what was said: Convicted by the law as transgressors. Therefore, it seems accordingly (unless it can be otherwise understood) that he who says to the rich man: Sit here, and to the poor man: Stand there, giving more honor to this one than to that one, should be judged guilty of all crimes. For he who offends in one is made guilty of all. Hence, it must be questioned, how is he guilty of all if he has offended in one who has kept the whole law? Or perhaps because the fullness of the law is love, by which God and neighbor are loved, upon which commandments of love the whole law and the prophets depend, he rightly becomes guilty of all who acts against that in which all things hang? No one sins except by acting against it. Because “You shall not commit adultery,” “You shall not kill,” “You shall not steal,” “You shall not covet,” and if there is any other commandment, it is summed up in this word: “You shall love your neighbor as yourself.” Love does no harm to a neighbor. Therefore, love is the fulfillment of the law (Rom. XIII). Hence, he becomes guilty of all by doing against that in which all things hang. Why then are not all sins said to be equal? Or perhaps because he acts more against charity who sins more gravely, and less who sins lightly? Yet even if he offends in one, he is guilty of all, because he acts against that in which all things hang. — Commentary on the Catholic Epistles

Caesarius of Arles: 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. — SERMONS 100a.12

Gregory the Dialogist: Surely, when we are clothed with a garment, we are surrounded on every side, and so he is “clothed with righteousness as with a garment,” who defends himself on every side with good practice, and leaves no part of his conduct naked to sin; for he that is just in some deeds and unjust in others, it is as if he covered over this side, and exposed that one naked; nor are those henceforth good deeds, which are defiled by other evil deeds springing up. — Morals on the Book of Job 19.32

Oecumenius: 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. — Commentary on James

Richard Challoner: Guilty of all;: 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. For 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. A sinner, therefore, by a grievous offence against any one precept, incurs eternal punishment; yet the punishment in hell shall be greater for those who have been greater sinners, as a greater reward shall be for those in heaven who have lived with greater sanctity and perfection.

James 2:11

Hilary of Arles: Why does James choose these two commandments as his examples? Because they are the ones which deal most closely with loving and with hating one’s neighbors. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:12

Bede: Thus speak, and thus act, as those who are to be judged by the law of liberty. The law of liberty is the law of charity, of which it is said: If, however, you fulfill the royal law according to the Scriptures: You shall love your neighbor as yourself, you do well. Therefore, he says, speak thus, and act thus, that by loving your neighbors, you may deserve to be loved by God, and by showing mercy to your neighbors, you may expect mercy in the divine judgment. Otherwise, as the law of servitude is what was given through Moses, so the law of liberty is the grace of the Gospel which was given through Jesus Christ, as the Apostle attests, who says: For you have not received the spirit of slavery again to fear, but you have received the spirit of adoption of sons, in which we cry, Abba, Father (Hebr. VII). And again, where there is the Spirit of the Lord, there is liberty (II Cor. III). Therefore, if you speak, he says, and so act as those who are to be judged by the law of liberty. This is indeed to begin being judged. For it is more severe to be judged by the law of Moses than by the natural law. Likewise, it is more severe for those who despise the known grace of the Gospel than those who despise the edicts of the Mosaic law. For to whom much is given, much will be required from him. And to whom much has been entrusted, more will be asked from him (Luke XII). Hence, the Apostle also says: For if the word spoken by angels was confirmed, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great a salvation? Which at the beginning was spoken by the Lord, and was confirmed to us by those who heard him (Hebr. II). And again: If anyone sets aside the law of Moses, he dies without compassion on the testimony of two or three witnesses. How much more severe do you think the punishment will be deserved by the one who has trampled the Son of God, and has considered the blood of the covenant by which he was sanctified to be defiled, and has insulted the Spirit of grace (Hebr. X)? But both meanings regard one end, namely that responding to divine grace with just works, we should be kind to one another, merciful, forgiving each other, just as God in Christ forgave us. — Commentary on the Catholic Epistles

Hilary of Arles: By the New Testament law everyone is born again, free and equal with one another. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:13

Augustine of Hippo: 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. — LETTER 102.4

Bede: For judgment is without mercy to the one who has shown no mercy. Without mercy shall be judged the one who, though able to show mercy, did not do so before being judged. While this is rightly thought of all the unmerciful, it is certainly understood that the greater the mercy someone has received from the Lord, the more unjustly they have denied mercy to a needy neighbor and thereby will more justly suffer the penalties for their wickedness. Hence the Lord wisely warns: Do not judge, so that you may not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you (Luke 6). Therefore, judgment without mercy will be for the one who has shown no mercy. — Commentary on the Catholic Epistles

Bede: But mercy exalts over judgment. For as the one condemned in God’s judgment will grieve who did not show mercy, so the one who did will rejoice and exult when rewarded. Alternatively: Mercy exalts over judgment. It is not said: Mercy overcomes judgment. For it is not opposed to judgment but exalts over it, because many are gathered through mercy, but those who have shown mercy. For blessed are the merciful, since God will have mercy on them (Matthew 5). Again, Mercy exalts over judgment, that is, mercy is placed above judgment. In which, if a work of mercy is found, even if there is reason for punishment in judgment, like a wave of mercy, the fire of sin is extinguished. — Commentary on the Catholic Epistles

Braulio of Zaragoza: God will never cut us off by his severe judgment. Rather, “mercy triumphs over judgment” and with his accustomed faithfulness, he will unite us in the eternal blessedness of his storehouse, if that is agreeable to him. — LETTERS 15

Hesychius of Jerusalem: Just as oil enables athletes to escape the hands of their opponents, so mercy prepares those who practice it to avoid and escape the demons. — CATENA

Hilary of Arles: If you are merciful and lenient to the poor in your judgment, you will have nothing to fear from the judgment of God. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

John Chrysostom: 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. By it the gates of heaven open with the greatest of ease. In short, mercy is a queen which makes men like God. — CATENA

James 2:14

Andreas of Caesarea: If someone does not show by his deeds that he believes in God, his profession of faith is worthless. For it is not the one who just says that he is the Lord’s who is a believer, but the one who loves the Lord so much that he is prepared to risk even death because of his faith in him. — CATENA

Augustine of Hippo: 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. — On Continence 14.13

Bede: What will it profit, my brothers, if someone says he has faith but does not have works? And so on. Here he discusses the works of mercy more extensively, so that he might console those he had strongly frightened with knowledge preceding, by reminding them how even daily sins, which cannot be lived without here, are expiated by daily remedies. Lest a person, who, by offending in one thing, becomes guilty of all, and by offending many, since we all offend in many ways (James 3), brings a great heap of accumulated guilt before the tribunal of so great a Judge and does not find the mercy they did not show. Instead, by forgiving and giving, they may merit to have their debts forgiven and the promises returned to them. — Commentary on the Catholic Epistles

CS Lewis: The controversy about faith and works is one that has gone on for a very long time, and it is a highly technical matter. I personally rely on the paradoxical text: “Work out your own salvation… for it is God that worketh in you.” [Philippians 2:12] It looks as if in one sense we do nothing, and in another case we do a damned lot. “Work out your own salvation with fear and trembling,” but you must have it in you before you can work it out. — ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

Desert Fathers: A hermit said, ‘If a man has words but no works, he is like a tree with leaves but no fruit. Just as a tree laden with fruit is also leafy, the man of good works will also have good words.’ — The Desert Fathers, Sayings of the Early Christian Monks

Oecumenius: 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. — Commentary on James

James 2:15

Bede: But if a brother or sister is naked and lacking in daily food, and one of you says to them: Go in peace, be warmed and filled, but you do not give them the things that are necessary for the body, what does it profit? So too faith, if it does not have works, is dead in itself, etc. It is clear that just as mere words of piety do not refresh the naked or hungry, unless food and clothing are also offered, so faith kept only in words does not save. For it is dead in itself without works of charity, by which it might be revived and animated. Nor is this contrary to what the Lord said: He who believes and is baptized will be saved (Mark XVI). For it must be understood that he truly believes who exercises what he believes by doing. And since faith and charity cannot be separated, as Paul attests, who says: There is faith which works through love (Gal. V), John the Apostle aptly gives such a judgment on charity as James gives on faith, saying: Whoever has the world’s goods, and sees his brother in need, and shuts his heart against him, how does the love of God abide in him (I John III)? — Commentary on the Catholic Epistles

Hilary of Arles: These are the words of faith, spoken to those who know that there is only one God, who is the Father of all his children. True love has two sides to it—help for the body and help for the soul. Here James concentrates on the first of these because he is speaking especially to those who are rich. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:16

Caesarius of Arles: Christ says: “My justice can give you nothing except what your works deserve. To no purpose do you cry out, now that you are dead and in the power of another, for when you had opportunities and saw me in the person of the poor, you were blind.”

Caesarius of Arles: Christ says: “My justice can give you nothing except what your works deserve. To no purpose do you cry out, now that you are dead and in the power of another, for when you had opportunities and saw me in the person of the poor, you were blind.” — SERMONS 31.4

Leo the Great: Since mercy will be exalted over condemnation and the gifts of clemency will surpass any just compensation, all the lives led by mortals and all different kinds of actions will be appraised under the aspect of a single rule. No charges will be brought up where works of compassion have been found in acknowledgment of the Creator. — SERMONS 11.1

Valerian of Cimiez: Who does not hate this kind of [merely verbal] “mercy”? In it an idle piety flatters the sick with elegant language. Fruitless tears are offered to heaven. What does it profit to bewail another man’s shipwreck if you take no care of his body, which is suffering from exposure? What good does it do to torture your soul with grief over another’s wound if you refuse him a health-giving cup? — SERMONS 7.5

James 2:17

Augustine of Hippo: I do not understand why the Lord said, “If you want to enter into eternal life, keep the commandments,” 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

Hilary of Arles: Works give life to faith, faith gives life to the soul, and the soul gives life to the body. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

Leo the Great: While faith provides the basis for works, the strength of faith comes out only in works. — SERMONS 10.3

Origen of Alexandria: 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. — COMMENTARY ON John 19.152

Symeon the New Theologian: If we are ashamed to imitate Christ’s sufferings, which he endured for us, and to suffer as he suffered, it is obvious that we shall not become partakers with him in his glory. If that is true of us, we are believers in words only and not in deeds. — DISCOURSES 6.10

James 2:18

John Chrysostom: 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,” we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well. — CATENA

Symeon the New Theologian: Faith is shown by deeds like the features of the face in a mirror. — DISCOURSES 29.4

James 2:19

Andreas of Caesarea: James gives us the example of the devils, saying that those who profess faith with their lips only are really no better than they are. For even they believe that Christ is the Son of God, that he is the Holy One of God and that he has authority over them. — CATENA

Augustine of Hippo: 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

Augustine of Hippo: 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

Bede: You believe that there is one God, you do well, and the demons also believe and tremble. Do not think that you are doing something great by believing that there is one God. For the demons also do this, and not only do they believe in God the Father, but also in the Son. Hence Luke says: “And demons also were coming out of many, shouting and saying, ‘You are the Son of God.’” And rebuking them, He did not allow them to speak, because they knew Him to be the Christ (Luke 4). Not only do they believe, but they also tremble. Hence the legion that was possessing the man cries out to Him with a suppliant voice: “What have I to do with you, Jesus, Son of the Most High God? I adjure you by God, do not torment me” (Mark 5). Therefore, those who do not believe that God exists, or do not fear Him when believed, are certainly to be considered more sluggish and defiant than demons. But it is not great to believe in God and to tremble, if one does not also believe in Him, that is, if the love of Him is not held in the heart. For it is one thing to believe Him, another to believe in Him, another to believe into Him. To believe Him is to believe that what He says is true. To believe in Him is to believe that He is God. To believe into Him is to love Him. For many, even the wicked, can believe that what He says is true. They indeed believe it to be true, but they do not want to do it, because they are lazy in action. But to believe that He is God, even demons were able to do this. But to believe into God is known only by those who love God, who are not Christians in name only, but also in deeds and life. Because faith without love is empty. With love, it is the faith of a Christian; without love, it is the faith of a demon. Therefore, he who does not want to believe in Christ does not even imitate the demons. And if he already believes in Christ but hates Christ, he has a confession of faith in fear of punishment, not in love of the crown. For they too feared punishment. Finally, when the blessed Peter confessedly said to the Lord: “You are the Christ, the Son of the living God” (Matthew 16), he seems to utter almost the same words that the demons also spoke, but the confession of the demons, because it was spoken with hatred, was rightly condemned by Christ, and Peter’s confession, because it proceeded from internal love, was rewarded with eternal blessedness. — Commentary on the Catholic Epistles

Caesarius of Arles: The apostle says that a man who believes and does not act has the faith of demons. If that is true, imagine the fate of a man who does not believe at all. — SERMONS 12.5

Hilary of Arles: 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. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

Salvian the Presbyter: 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. — ON THE GOVERNANCE OF GOD 4.2

James 2:20

Augustine of Hippo: 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

Bede: Do you want to know, O empty man, that faith without works is idle? Because the Apostle Paul, preaching that a man is justified by faith without works, was not well understood by those who took it to mean that once they believed in Christ, even if they acted badly and lived wickedly and wickedly, they would be saved by faith: this passage of this epistle explains how the same sense of the Apostle Paul should be understood. Therefore, he uses the example of Abraham more, showing that faith is empty if it does not work well, because Paul also used the example of Abraham to prove that a man can be justified without works. For when he recalls the good works of Abraham, which accompanied his faith, he sufficiently shows that the Apostle Paul did not teach that a man is justified by faith without works in such a way that if anyone has believed, it does not matter for him to do good works, but rather to ensure that no one thinks he has achieved the gift of justification, which is by faith, through the merits of previous good works. In this, the Jews wanted to prefer themselves over the Gentiles believing in Christ, because they said they had achieved evangelical grace through the merits of good works which are in the law. And therefore, many who believed from them were scandalized because the grace of Christ was given to the uncircumcised Gentiles. Whence the Apostle Paul says that a man can be justified by faith without works, that is, preceding works. For being justified by faith, how can he not act justly? Therefore when James says: — Commentary on the Catholic Epistles

Cyril of Alexandria: 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

Oecumenius: 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. — Commentary on James

James 2:21

Andreas of Caesarea: Now someone might object to this and say: “Did Paul not use Abraham as an example of someone who was justified by faith, without works? And here James is using the very same Abraham as an example of someone who was justified, not by faith alone, but also by works which confirm that faith.” How can we answer this? And how can Abraham be an example of faith without works, as well as of faith with works, at the same time? But the solution is ready to hand from the Scriptures. For the same Abraham is at different times an example of both kinds of faith. The first is prebaptismal faith, which does not require works but only confession and the word of salvation, by which those who believe in Christ are justified. The second is postbaptismal faith, which is combined with works. Understood in this way, the two apostles do not contradict one another, but one and the same Spirit is speaking through both of them. — CATENA

Clement of Rome: Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, [James 2:21] with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. [Genesis 22:6-10] Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel. — Letter to the Corinthians (Clement)

Cyril of Alexandria: 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. — CATENA

Hilary of Arles: 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. — INTRODUCTORY TRACTATE ON THE LETTER OF JAMES

James 2:22

Cyril of Alexandria: 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. — CATENA

James 2:23

Augustine of Hippo: 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

Clement of Rome: Abraham, who was called the friend of God, proved himself faithful by becoming obedient to the words of God. — LETTER TO THE CORINTHIANS 10.1

Cyril of Jerusalem: 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. — Catechetical Lecture 5:5

Ignatius of Antioch: Abide in Christ, that the stranger may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. 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; and in his seed all those have been blessed who were ordained to eternal life in Christ. — Epistle of Ignatius to the Magnesians

James 2:24

Bede: Do you see that a man is justified by works and not by faith only? What he says by works means by works of faith. Because no one can have perfect works without faith, but many can have faith without works if they do not have the time to act. Of such it is said: He was taken away lest wickedness should change his understanding or deceit beguile his soul (Wis. IV). — Commentary on the Catholic Epistles

Cyril of Alexandria: The person who in faith honors the God and ruler of all has righteousness as his reward. — CATENA

Cyril of Jerusalem: The person who in faith honors the God and ruler of all has righteousness as his reward.

Theophylact of Ohrid: The works of which James speaks are not those of the law but those of righteousness and the other virtues. — COMMENTARY ON JAMES

James 2:25

Bede: In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? Lest they excuse themselves as unable to imitate the works of so great a father Abraham, especially since no one now compels them to offer their sons to God to be killed, but rather God Himself forbids this to be done through the Scriptures, he adds also of a sinful woman, a foreign woman, who nevertheless by acts of mercy, by the duty of hospitality, even at the risk of her life, received the servants of God and was deemed worthy to be justified from sins, to be numbered among the citizens of the people of Israel, to be counted in the catalog of their royal lineage, to be inserted in the genealogies of our Lord and Saviour descending from the fountain of the patriarchs, to be rescued from the destruction of her perishing country, whose treachery she abandoned. By the examples of this woman turned to better things, he therefore advises his listeners to avoid entering the perishing homeland, and to remember to separate themselves by fruitful works from the sins they had left by believing, so that they may be united with the assemblies of the saints and may deserve to reach the fellowship of their Redeemer. And so he exhorts them to receive the messengers of Jesus, that is, to gladly hear the preachers of the word of the Gospel. And when they know that these have been rejected by their kinsmen or even sought after to death, as the Acts often show to have happened, they themselves, taking from them counsel for their salvation, should send them back to the Lord Jesus in peace. So the Book of Acts of the Apostles indicates that Gamaliel, the master of the blessed apostle Paul, by the revelation of the relics of the proto-martyr Stephen, effected something once honorable to all the people of the Jews and now more honorable to the whole Church of Christ, when the Jewish council, planning to slay the apostles, himself with wiser counsel thwarted their machinations and sent the apostles, rescued from their snares, back unharmed to evangelize Jesus. — Commentary on the Catholic Epistles

Pachomius the Great: Rahab was a prostitute, but even so she was numbered among the saints. — COMMUNION 3.25

Severian of Gabala: 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. — CATENA

James 2:26

Caesarius of Arles: In order that we may bear the name Christian as a remedy, not leading to judgment, let us take up good works while the remedies are still within our power. — SERMONS 13.1

Didymus the Blind: 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

Gregory the Dialogist: For behold, the voice of all proclaims Christ, but the life of all does not proclaim Him. Most follow God with their voices, but flee from Him by their conduct. Hence Paul says: “They profess to know God, but by their deeds they deny Him.” Hence James says: “Faith without works is dead.” — Forty Gospel Homilies, Homily 19

Gregory the Dialogist: What greatly gladdens is what follows: “Blessed are they who have not seen and have believed.” In this saying, we are indeed specially marked out, we who retain in our minds Him whom we have not seen in the flesh. We are marked out—but only if we follow our faith with works. For he truly believes who practices by his deeds what he believes. In contrast to these, concerning those who hold faith in name only, Paul says: “They profess that they know God, but in their deeds they deny Him.” Hence James says: “Faith without works is dead.” — Forty Gospel Homilies, Homily 26

John Chrysostom: 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