The Authenticity of the Epistle of James

From the testimonies of Origen and Eusebius of Caesarea it is known that the authenticity of the Epistle of James was not recognized by everyone in the ancient Church as indisputable, which gave Luther reason in modern times to doubt its authenticity, since it contained the assertion that "faith without works is dead" (2:26) [1]. However, none of the most famous and famous Fathers and Teachers of the Church expressed doubts about its authenticity.The only reason for doubts could be the fact that not all the most ancient writers of the Church mention this epistle, since there is little material in it to be used in their apologetic-polemical works, which appeared mainly in the first times of the Church. Moreover, his inscription says nothing about his apostolic authority, since St. James, out of humility, is silent about his apostolic dignity. On the other hand, there is reason to believe that such ancient Christian writers as Clement of Rome, the author of the Shepherd of Hermas, St. Irenaeus of Lyons, Clement of Alexandria, and Tertullian knew this epistle. It is also found in the oldest Syriac translation of the 2nd century Peshito [2]. From the time of Eusebius of Caesarea, all doubts about the authenticity of this epistle ceased, the epistle was recognized by the whole Church and included in the canon of the sacred New Testament books. For as the body without the spirit is dead, so faith without works is dead. ^ Peshito — The Syriac Church, from the very beginning of Christianity, had a translation of the Old and New Testaments. The translation adopted by her bears the Aramaic name "peshito" or "simple". It was made according to the Hebrew original for books written in Hebrew, and according to the Greek text, for books written in Greek or preserved to us only in this language. It is accurate and true, but without slavish literalism. ^

General Nature of the Epistle and Its Content

The general character of the Epistle is purely moralizing, and the moral exhortations of the Apostle are distinguished by special power, sublimity and ascetic strictness. The exposition is fragmentary, bears a tone of special importance and at the same time love. The material by chapters is arranged as follows:Chapter One. Inscription and greeting (v. 1). The doctrine of temptations (2-4), wisdom and prayer (5-8), and the insignificance of wealth (9-11). The source of temptation is not God (12-18). On bridling anger and tongue and keeping the law (19-26). The Essence of True Piety (27).Chapter Two. Exhortation to an impartial attitude towards one's neighbors (1-13). The Doctrine of the Relationship between Faith and Good Works (14-26). A Warning Against Self-Appointed Teaching and Unbridled Tongue (1-14). True and False Wisdom (15-18). A diatribe against lust (1-3), against friendship with the world (4-10), against backbiting (11-12) and presumptuousness (12-17). Rebuke of the hard-hearted rich (1-6). Instruction on long-suffering and suffering (7-13), on the sacrament of unction (14-15), on the confession of sins (16-18), on the conversion of those who err (19-20).

Chapter One

Doctrine of Temptations 1:2-4

At the beginning of the epistle, St. James, keeping silent about his apostolic dignity, calls himself "a servant of God and the Lord Jesus Christ." The greeting "to rejoice" in the mouth of the Apostle, which was common among the ancients, of course, has a special supreme meaning of joy in the Lord Jesus as the Redeemer.After greeting, the holy Apostle immediately begins to speak about temptations, by which is undoubtedly meant the test of our faith in the form of various kinds of calamities that befall a Christian in earthly life. These trials temper our faith and raise us higher and higher to moral perfection through the feat of patience.

On Wisdom and Prayer 1:5-8

If a person feels his weakness in the struggle with temptations, he should not be discouraged and faint-hearted. He must ask God for wisdom to overcome temptations, "and it shall be given unto him." The virtue of perfect Christian patience is so high that without special spiritual wisdom given by the Lord God, it is unattainable for weak human forces." But let him ask in faith, not doubting in the least, for he who doubts is like a wave of the sea, tossed and tossed by the wind" (6) — "let not such a man think to receive anything from the Lord. A person with double-minded thoughts is not firm in all his ways" (7-8) – the main condition for receiving what is asked for in prayer is firm, undoubting faith. This is because it is only through such faith that man enters into that moral union with God through which Divine grace can be communicated to the soul of man.

On the Worthlessness of Wealth 1:9-11

"Let the brother who is humbled by his height boast" (9) — "boasts" is said here in the sense: "let him console himself" with the consciousness of the honor and mercy granted to him by God in enduring various sorrows. All the righteous suffered and for this they were honored with a great reward in Heaven. If there were no sorrows, we would not have received crowns." The rich man (let him "boast") of his humiliation, for he will pass away like a flower on the grass" (10-11) — the rich can "boast" or console himself only with the consciousness of the insignificance, the perishability of his wealth.

The Source of Temptation—Our Sinfulness 1:12-18

"Blessed is the man who endures temptation" (12), because properly endured temptation contributes to the spiritual perfection of man and gives him "the crown of life." The Lord sends people trials not to draw them into sin, but to strengthen their strength to resist sin. And if a person falls in the struggle with temptation, then it is the fault of the person himself, because "everyone is tempted, being carried away and deceived by his own lust" (14). And the Lord always only contributes to the goodness and moral perfection of man: "Every good gift and every perfect gift comes down from above, from the Father of lights, with Whom there is no change and not a shadow of change" (17).

Bridling Anger and the Tongue 1:19–26