FAITH AND TEMPTATIONS St. James addresses the issue of faith and temptations: 1. Introduction (greeting) 1 2. Outward temptations 2-4 How do we resist temptation? First: by obtaining heavenly wisdom 5- 7 Second: By obtaining humility 8 Third: Realizing that the world will pass away 8 –12 3. Inner temptations 13– 5 4. God our Father does not grant except righteousness 16– 18 5. Our stand as children of God: First: Swift to hear 19 Second: Slow to speak 19 Third: Slow to wrath 19-20 Fourth: Removing the seeds of evil and planting the word 21-25 Fifth: Bridling the tongue 26 Sixth: Mercy to others 26 Seventh: Keeping oneself undefiled 27 1. INTRODUCTION (GREETING) “James, a bondservant of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion: greeting.” (1) St. James did not mention that he was related to the Lord Jesus in flesh, but calls himself “a servant.” We know that a slave or a servant did not have any right or authority over his body, his will, wife or children, but his master has the right to manage all his affairs, according to the master’s wishes. Hence, St. James loves the Lord Jesus to the extent of considering himself a slave to Him. He rejoices to let the Beloved do whatever He likes with him, this is slavery but not against his will but in love and submission. These are the feelings of those who love the Holy Trinity. Seeing the Father opening His bosom for His children, the Son accepting them as His own bride, and the Holy Spirit becoming His temple. They sing in the bosom of the Holy Trinity in complete submission as servants. So everyone says with St. James, “a bondservant of God and of the Lord Jesus Christ.” This saying reveals the greatness of St. James’ love for the Lord and worshiping Him in true humility1. 2. THE OUTWARD TEMPTATIONS “Count it all joy, my brethren when you fall into various trials.” (2) St. James did not say, “my children,” like St. John, but “my brethren.” The reason for this is that he talks about temptations and sufferings, so he wants to stir in them the spirit of courage as brothers, and that they are no more little children. His saying “my brethren” reminds them of their fellowship together in spiritual brotherhood through the new birth as children of God, which makes them accept the sufferings without grumbling, but in complete submission and not only joyfully but in 1 Supplement the text has already been explained in the introduction. 4 “all joy.” Probably, he meant by “all” the highest degree of joy, as if he is telling them: when a trial befalls you, not only one trial but many trials befall you, then it is appropriate for you not only to rejoice but to have “all joy.” In Greek, the word “fall” does not mean entering into temptations, but it means that the temptations surround us from the outside. It also implies that these happen suddenly and unexpectedly. Thus, St. James is not addressing the temptations which stem from the inside but which comes from the outside. Through this interpretation, we accept these various trials with all joy1, saying with the apostle, “As sorrowful yet always rejoicing.” (2 Cor. 6: 10). These kinds of trials are not because of sin but they are traits of the Suffering Lord, “I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ,” (Col. 1: 24) “For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.” (2 Cor. 1: 5) He uplifts our souls considering these sufferings that they are concerning Him, and that for His sake we are suffering, so what joy encompasses us when we become partakers of Christ. Through faith we realize the new birth and resurrection, for those who believe in the Risen Lord, have to suffer with the Lord. Those who partake of His sufferings rise with Him also. “That I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death, if by any means I may attain to the resurrection from the dead.” (Phil. 3: 10,11)2 St. John Chrysostom Pope Athanasius the Apostolic wrote to his people, who were surrounded by trials from the Arians saying: [Let us rejoice knowing that our salvation happens during the time of sufferings, for our Savior did not save us without sufferings, but He suffered for us abolishing death. He told us, “In the world, you will have tribulations,” (John 16: 33) He did not address that to everyone but only to those who serve Him with strife and faith, that is, those who live righteously and are persecuted for His sake.3] “Knowing that the testing of your faith produces patience.” (3) The source of rejoicing in trials is that the believer considers them as a test of his faith. This test helps one to have patience, and then he resembles the Lord Jesus. Notice that patience here does not imply the negative aspect where one submits to sufferings in suppression, because definitely this leads one to explode. But it implies the positive aspect, that is, patience which is full of love, where one casts all his sufferings on the Suffering Lord with joy, love and submission. Moreover, he himself seeks sufferings, for through them, he resembles the Suffering Lord. “But let patience have its perfect work.” (4) Trials are bitter in themselves but the patience, which they produce, has a perfect purpose, which is: “that you may be perfect and complete and lacking nothing.” (4) 1. “That you may be perfect”: that is to be spiritually mature. To plant a tree, it is not enough to plant the seed, water it, but we have to protect it from the wind then expose it a little by little. In the same manner, it is not enough that we believe in the Crucified 1 Cf. 1 Pet. 1:6,7; 4:13. 2 The Author: Spiritual Principles for Neyrouz Feast, p. 18 (in Arabic). 3 Paschal Letters, Alexandria 1967, p.163 (in Arabic).. 5 One, but after we are born in baptism, we have to share His sufferings until the new man grows in us and mature to spiritual manhood. St. John Chrysostom compared us to the baby who is learning to walk. A mother holds his hand then lets go to see if he can walk by himself. He may fall and cry but her heart and eyes and all her feelings are with him! In the same manner, God holds our hand and is very compassionate for us, but sometimes He has to withdraw His hand without forsaking us. He allows that we go through trials to train us to reach spiritual manhood. Tertullian1 wrote to the imprisoned believers: [Oh blessed, consider all what befalls you as exercises to strengthen you until you receive eternal crowns and you become inhabitants of heaven, glorifying God forever. Your Lord Jesus Christ who has anointed you with His Holy Spirit and who led you to this kind of training, sees that it is very beneficial for you. You have to be harshly trained in order to grow spiritually, for virtue is edified by strife and is destroyed by indulging in lust.] 2. “Complete and lacking nothing.” This means not only to be perfect but this maturity includes all aspects of spiritual life. Truly, in many things, we stumble (James 3: 2), but as children of God, the more we submit to our Lord Jesus and carry on our strife, the more we hear the words of the apostle, “After you have suffered a while, perfect, establish, strengthen and settle you.” (1 Peter 5: 10) How do we endure temptations? First: By obtaining the heavenly wisdom: “If any of you lacks wisdom, let him ask of God, who gives to all men liberally and without reproach, and it will be given to him.” (5) Through the heavenly wisdom, one realizes God’s will and His promises to those who endure patiently to the end, so he rejoices over the temptations as if finding a prey. That is why we should never cease asking for it, “Lord, grant me wisdom at Your throne and do not reject me from being Your child, for I am Your servant who is weak and deficient in understanding.” (Wisd. 9: 5-6) He “gives to all,” that is to whoever asks from Him. He grants everyone who asks for He is not biased toward someone; and He gives liberally, that is, with abundance, free without any restrictions. He gives without reproach, for He is a father, and the father loves to give his son everything. But why sometimes, we do not receive? We are the ones who turn God’s overflow in abundance over into deprivation because of our unbelief. That is why the apostle said, “But let him ask in faith” (6) Father Isaac said2: [Thus man’s prayer is answered when one believes that God cares for him and He is able to answer his request, for the Lord Jesus said, “Whatever things you ask when you pray, believe that you receive them, and you will have them.” (Mark 11: 24)] “But let him ask in faith, with no doubting.” (6), that is without having a divided heart between seeking God’s wisdom and depending on his own wisdom, that is between God’s love and the love of temporal matters. “For he who doubts is like a wave of the sea driven and tossed by the wind.” (6) He is like the wave pushed by the wind on the rocks until it vanishes. “For let not that man suppose that he will receive anything from the Lord; he is 1 Spiritual Principles for Neyrouz Feast (in Arabic). 2 John Cassian, Conferences 9:32, 1968 edition, p. 238.(in Arabic) 6 a double minded man, unstable in all his ways.” (7, 8) St. John Cassian said: [Who is sure that his prayers will not be answered? Who is this miserable one? He is the one who prays and does not believe that his prayers will be answered.] Second: By obtaining humility The heavenly wisdom removes the ego, then one experience the true humility, and the believer bows in contrition cleaving to the cross of the Lord Jesus, and then he rises rejoicing triumphantly by the power of the resurrection. That is why he said, “Let the lowly brother glory in his exaltation.” (9) “But the rich in his humiliation” (10) Here he directs his speech to the rich people, without saying “brother,” lest one thinks that he is complimenting them because of their riches. It is befitting that one does not brag because of his riches but because of his humility, and then one can endure temptation! Third: By realizing that the world will pass away: The believer, realizing his sojourn in this earth, lifts up his eyes toward a better life, enduring all suffering and temptation without grumbling, for everything in this world will pass away. “Because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.” (10, 11) The apostle was influenced by the beautiful scenery where the flowers cover the hills in the morning, and as soon as the sun appears and the hot winds blow, they dry up and become ashes. Isaiah used the same analogy in chapter 40: 6,7, and also Job in chapter 14: 2. The sun, which grants life to the plants, is the same, which perishes the beauty of the flower. In the same manner, the sun of trials that strengthens the faith of believers is the same that perishes those who trust in their riches, thus they wither in all their ways. May the rich direct their attention toward the heavenly matters, instead of being occupied with the beauty of the flowers, that may soon dry up, thus transforming their trials to a source of joy. “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.” (12) Uplifting our outlook toward the heavenly matters, forsaking the temporal riches, we long to enter into the school of practical temptations. When we graduate from it, then we declare our love to God, so we receive “the crown of life” which is the portion of those who love Him. It graduates strong men in spiritualities, thus the apostle said, “Blessed is the man...” How beneficial are these sufferings and temptations for your life! Some may think that they are evil, but the saints do not avoid them but seek them with all their power, enduring them courageously, becoming beloved of God and receiving the crown of eternal life. The apostle says, “Therefore, I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake, for when I am weak, then I am strong.” (2 Cor. 12: 10)1 1 John Cassian: Conferences 6:3.. 7 Father Theodore If you are gold, why do you fear fire? For inside fire, you will come out pure. If you are wheat, why do you fear hay, for when the tares are removed, you will be well shown and your genuinity is exposed that you may be honored. St. Augustine 3. THE INNER TEMPTATIONS “Let no one say when he is tempted, I am tempted by God, for God cannot be tempted by evil, nor does He Himself tempt anyone.” (13) Some philosophers looked for the source of evil, so some said that there are two gods, one is a source of good and the other is a source of evil1, and others said that God is the source of good and evil. What we mean by evil, here, is not the tribulations or the afflictions, which befall us but rather sin and darkness, that do not fit with God’s nature, who is full of goodness and perfection. The apostle is emphasizing that God is not tempting with sin, and thus He does not tempt anyone. Truly it was said that God brings evil2. St. Augustine states that [God speaks to us in our own language. He wants to chasten us for our own good, and we call this evil. However, God did not create in us evil or sin nor an evil nature, but all what He created was very good, and we, by our own free will, have deviated to satisfy what is not good. All the senses, emotions and motives can be either directed as energies toward good when surrendered in the hands of God, or as energies for evil when His grace is taken away from us. The devil draws us by force so we may perish, but God leads us by His hand and trains us for our salvation3.] Thus, God does not tempt us with evil, but allows outer trials to test us. Probably you would say what is the difference between one who is tested and one who falls into temptation? When one is defeated by evil because of not struggling, we may say that he fell into temptation and became its slave. However, when one is steadfast and endures, then he is tested and not falling into temptation. The Spirit led the Lord Jesus not to let Him fall into temptation but to tempt Him. (Matt. 4: 1) Also, God did not let Abraham fall into temptation but He tested him. Likewise, the Lord Jesus tested His disciples… When the devil tempts us, he pulls us to evil, for he tempts with evil, but when God tests us, He allows us to go through temptations, but He does not tempt us with evil4. Pope Dionysus of Alexandria Hence, God is not the source of evil, then, why do we fall in evil? “But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full grown, brings forth death.” (14, 15) 1 Like Gnostic philosophies. 2 2 Chron. 34:24; Jer. 6:9, 11:1, 49:37 3 Cf. our the book, “Love, meaning and levels.” Ed. 1970. 4 Cf. Works of Dionysus: Exegetical Fragments 8 1. Drawn and enticed: The devil entices us with many inner and outer stumbling blocks, like lust of the flesh and worldly desires. These stumbling blocks, no matter how harsh, do not force us but only entices us, so one may be drawn after sin. Lord Jesus confirmed that: “My sheep hear My voice… neither shall anyone snatch them out of My hand.” (John 10: 27,28) This means that no force, no matter how large it is, can snatch the believer who hears the Lord’s voice and follows Him. However, if the believer does not hear the Lord’s voice and listened to other voices, then he is enticed toward sin. “The one who comes to Me I will by no means cast away.” (John 6: 37) He is the door who when one enters by Him, “he will be saved, and will go in and out and find pasture.” (John 10: 9) However, when one leaves the Lord, He does not force him to stay, and then he is drawn from God’s care to be enticed by the devil. 2. Has conceived: The apostle compares the desires by an adulterous woman who draws and entices man. When man accepts and responds to these desires, then he unites with her and she gives birth, that is, it becomes a fetus who grows day by day, that is sin. 3. Gives birth: When the fetus is fully grown, then it gives birth to a son who is “death,” for sin carries death. Many Church Fathers mentioned these three stages, therefore, they demand that we struggle against sin in its first stage when it tries to entice us, for then it has no dominion over us, and by making the sign of the cross and an inner deep cry to the Lord, we can get rid of it. However, if we let sin pass the first stage where we accept it and are pleased with it, then this is by our own free will and we are responsible for it. St. Mark the Ascetic1 confirmed that no sin could have dominion over us, unless we accept it by our own free will or if we have accepted a similar sin. For example, thoughts of lust of the flesh cannot dominate one unless he enjoys these thoughts or if he has fallen in pride or anger, where God’s grace has forsaken him, or if he indulges in food. Then, let us realize the three stages of sin: (to be drawn to it, to enjoy it, and to implement it), so that we may fight it from the beginning, through the Lord Jesus. St. Augustine2 mentioned these three stages. He said: [Sin is completed in three stages: A) Excitement (To be drawn to it). B) To enjoy it (to be conceived). C) To please it (to give birth). Excitement takes place through the memory or the senses like seeing, hearing, smelling, tasting, or touching. If enjoyment is produced, then one has to control it. If we are fasting, then when we see food, lust of tasting the food is stirred in us, that in turn produces enjoyment. Then we should not please it, but control it. However, if we please it, then sin will be completed in the heart and God will know about it, even if no man knows. These are the steps of sin: Excitement takes place because of the physical lusts, as the serpent did in enticing Eve. When wrong thoughts penetrate into our souls, then these stem from the outside, from physical lusts. When the spirit realizes any inner feeling away from these physical lusts, this feeling is temporary and transient. 1 Early Fathers from the Philocalia, London, 1954. 2 St. Augustine: Sermon on the Mount. Alexandria, 1968, p. 88-91. (In Arabic) 9 As sin has three stages, that is, excitement, enjoyment and pleasing it, likewise, sin is divided into three kinds: A. Sin in the heart (not implemented). B. Sin by deed. C. Sin as a habit. These three kinds resemble three kinds of dead people: A. The first dead person is the one who died in the house but not carried yet: this is like responding to the lust in heart (while still young like a child.). B. The second dead person is the one who is carried outside the house: this is like after responding, one also implements (while being a youth, older than a child). C. The third dead person is like the one who is stunk in the grave: this is when sin has become a habit (while being a man older than a youth). In the Gospel, we see that the Lord has raised those three kinds of dead people, using different expressions while raising them up. In the first case while raising Talitha, He said, “Talitha, cumi, which is translated, ‘Little girl, I say to you arise.’” (Mark 5: 41) In the second, He said, “Young man, I say to you arise.” (Luke 7: 14) In the third case, He groaned in the spirit and was troubled. He cried with a loud voice, “Lazarus, come forth.” (John 33, 43) 4. GOD OUR FATHER DOES NOT GRANT EXCEPT GOODNESS “Do not be deceived, my beloved brethren. Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” (16, 17) Every time we pray, we say, “Let us give thanks to the Beneficent Father…” We do not know any other source of goodness except God. Here, the apostle is warning us not to be deceived, so we may think that any goodness may be produced away from God, or we assume that we may obtain any goodness away from God. Referring evil to God is false, for God is “the Father of lights.” Asking goodness away from God is false, for He is “the Father” who does not accept that His children seek any father beside Him! Hence, every good gift is for our own good and every perfect gift presented as a free gift is from above, that is there is a continuous overflow from heaven toward us, from the father toward His children. God starts what is good and continues with us, as the apostle said, “Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness.” (2 Cor. 9: 10) That is all for our sake, but with humility, day by day we follow God’s grace, which attracts us. However, if we resist His grace, with stiff-necks and uncircumcised hearts (Acts 7: 51), then we deserve to hear the words of Jeremiah the prophet saying, “Will they fall and not rise? Will one turn away and not return? Why then have this people slidden back, Jerusalem, in a perpetual backsliding? They hold fast to deceit, they refuse to return.” (Jer. 8: 4,5)1 Abbot Chearemon The apostle emphasizes that it is from “the Father of lights with whom there is no variation and shadow of turning.” As Satan is called “the father of liars” (John 8: 1 John Cassian Conferences 13, 10 44), God is called “the Father of lights,” that is the illuminated saints or angels. He is the true Light or the One who grants light. He is not like the visible sun which reflects its light on other planets, but it changes and the day will come when it vanishes. He is the Sun of Righteousness whom there is no variation and shadow of turning! He is the Father who lights His children, and His lightened fatherhood is the same, never diminishes. He attracts His children and enlightens them. How does this happen? Through the rays of His love declared in His temporal and spiritual gifts, He attracts our attention and enlightens our minds, so we may see Him and love and adore Him. Then, we will not be occupied with His good and perfect gifts but we will say with St. Augustine1, [Your spiritual deeds which are heavenly and bright are before these carnal deeds, for I was hungry and thirsty to You, the Truth who has no change nor shadow of turning.] The one gift among His innumerable gifts, which should never depart from our minds, is the gift of the new birth which we have received in baptism thus we became His children and He became our Father. “Of His own will He brought us forth by the word of truth, that we might be a kind of first fruits of His creatures.” (18) What a great gift! Through the Lord Jesus “the Word of Truth” who died for our sake in flesh and rose, He granted us by His Holy Spirit to be born again to God and to the Church a new spiritual birth, through baptism. By this new birth, we are connected to Lord Jesus “the First fruit,” so we also may become “the first fruits of His creatures.” As God required that the first born and the first fruit to be dedicated to Him, in the same manner God accepts us as the first fruits of His creatures, who are preserved and belonged to Him. (Heb. 12: 13) Thus, we are related to the church of the firstborn written in heaven. Hence, St. James transferred us from mentioning the outer temptations as a source of joy to bless those who are patiently struggling against the inner temptations that is to avoid sin. Then he progressed to mention God’s care and offering all possibility to declare His love for us to become His children. But what is our standpoint as children of God? Here, The apostle addresses this issue practically. 5. OUR STANDPOINT AS CHILDREN OF GOD First: Swift to hear “Therefore, my beloved brethren, let every man be swift to hear…” (19) Some translate this phrase “my beloved brethren” as “you know that my beloved brethren,” as if what he has mentioned is something all believers know and he wrote that only to remind them. He requires that we take heed of our practical duty and our obligation as children of God. Since He has begotten us by the Word of Truth through baptism, the first duty which we have to perform is that we should not depart the Word of Truth, but rather to haste to sit at the feet of Lord Jesus “Word of Truth,” with Mary, the sister of Lazarus, listening to His sweet conversation which is full of love. This is our duty and it is also our right. This is our portion, which no one can take from us, to sit humbly at the feet of Lord Jesus to commune with Him and He with us. 1 The Confessions 3: 6. 11 Truly, how hard it is for man to escape from the hustle of the world, to escape for the sake of his soul which is more precious than anything else, to forget all cares and worries in order to listen to the sweet voice of his Bridegroom! This voice creates in the soul inexpressible joy, which rejoices all the bones of man, in humility and contrition and not in pride and haughtiness1. Second: Slow to speak When one listens to the Word of Truth, one absorbs the spirit of the Father who testifies to the truth, not through abundance of words but through deeds. Thus, we understand the commandment of the Lord, “Let your light so shine before men that they may see your good works and glorify your Father in heaven.” (Matt. 5: 16) It is good for man to witness to the truth, but many words and being swift to talk reveal in the soul a weak personality. Therefore, Solomon the wise said, “Do you see a man hasty in his words? There is more hope for a fool than for him.” (Prov. 29: 20) Often I have talked and regretted it, but I have never regretted being silent.St. Arsanius St. Isaac the Syrian revealed the concept of being silent that it is not mere abstaining from talking, but rather it is a hidden talk with the Lord Jesus. He advised the one who wishes to obtain silence to attain three attributes, which are: the fear of God, continuous prayer, and having the heart not occupied with the cares of this world. The Bible says, “…A time to keep silence, and a time to speak.” (Ecc. 3: 7) There are three kinds of keeping silent and three kinds of speaking: 1. Holy silence: which means that the mouth is silent so that the heart may talk to God. 2. False silence: which means that the mouth is silent without the heart being occupied with God. 3. Evil silence: which means that the mouth is silent and the inside is busy thinking of evil. 1. Holy words: These are words of which St. Basil the Great wrote2: [They manifest the aroma of incense, the inner disposition full of wisdom.] This means that one talks to edify himself or others. 2. Idle words: These are words which are not for edification and which have no meaning, and this we will give an account of. (Matt. 12: 36) 3. Evil words: These are words that destroy the soul and others. Being silent for God’s sake is good, likewise is talking too for His sake. Abbot Poemen Third: “Slow to wrath, for the wrath of man does not produce the righteousness of God.” (20) God is called patient and slow to wrath, therefore, it is befitting that His children resemble their Father, so that they do not revenge nor get angered, but with patience with every one, they are compassionate with everyone. For St. Evgarius, anger is “a stirring up against one who has given injury, or is thought to have done so3.” 1 Cf. Augustine: On the Gospel of St. John 57:3, Cf. Ps. 51:8, John 3:19. 2 The Syrian monastery: St. Basil the Great,, p.55. 3 Thomas Spidlik: The Spirituality of the Christian East, 1986, p.251. 12 The wrath of man does not produce the righteousness of God. St. Augustine said that no matter how much man commits sin, at the same moment he can be sorry, feeling God’s love who is very compassionate, but when man is angry, he cannot stand to pray, thus he deprives himself of the righteousness of God. He also said1: [Do not think that anger is something light, for the prophet said, “My eye wastes away because of grief…” (Ps. 6: 7) Surely, the wasteful eyes cannot see the sun, and if they try, it harms the person.] John Cassian2 illustrated the dangers of anger by saying: [We have to uproot the poison of anger from the depth of our souls. As long as anger is in our hearts and darkens the eye of the spirit (the heart), we cannot obtain discernment and the right judgment nor become partakers of life or keep righteousness, nor even have the ability to receive the true spiritual light, “My eye wastes away because of grief...” (Ps. 6: 7) We cannot become partakers of wisdom, even if there is a group judgment that we are wise “For anger rests in the bosom of fools.” (Ecc. 7: 9) We cannot obtain the immortal life… We cannot obtain the power, which controls righteousness, even if people think that we are perfect and saints, for “The wrath of man does not produce the righteousness of God.” Also, we cannot obtain the honor, which is given even to the world, even if they think that we are honorable, for “An angry man is despised.” We cannot have a good advice, for “He who is quick tempered acts foolishly.” (Prov. 14: 17) We cannot be liberated from any serious worries nor become sinless, even if no one caused us to worry, for “An angry man stirs up strife, and a furious man abounds in transgression.” (Prov. 29: 22)3] Fourth: Uprooting the seeds of evil and planting the seeds of the word of God: “Therefore, lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.” (21) The apostle, addressing those who were born “by the word of truth,” directs their attention to “the word of truth” which is able to bring forth in them plenty of fruits. For them to be filled with the word of truth and to respond to it, two important functions have to be fulfilled in their hearts. In fact, it is one function with two sides, which is to lay aside filthiness then to plant the word of God. Through the second birth, we became children of God, and through the sacrament of Chrismation, the Holy Spirit dwelled inside us. Hence, through the Holy Spirit, we were able to discard from our hearts all what is not truth (filthiness), so that the truth (the word of God) rules in us. That is why the Church commands the godparent saying, [Plant in them the good habits; plant in them obedience, love, purity, mercy, giving-alms, justice, righteousness, patience and goodness.] Let us lay aside all filthiness, and probably he meant anger, which was previously mentioned. We do not just stop at laying aside the spirit of anger, but we accept in meekness the implanted word of God, which are the seeds becoming fruitful. 1 The Author: Brotherly Love (Not Being Angry) p. 314. (In Arabic). 2 Ibid, p. 315. 3 For more Fathers’ sayings about anger, refer to our book “Brotherly love,” p. 309 –390. (In Arabic). 13 We notice that the apostle is talking to believers and baptized people, and yet he says, “which is able to save your souls.” He did not say that “your souls were saved,” for salvation is a continuous process, where the believer lives in it all the days of His sojourn, and it is not a onetime event. The apostle advises us to submit with the spirit of meekness, not with haughtiness, to the word of God, for we have to struggle all the days of our sojourn so we may not lose the way. This submission has to be practical and not mere theoretical hearing of the word, for he said, “But be doers of the word and not hearers only, deceiving yourselves” (22) Not those who hear the Law are justified before God but those who obey it. The Lord compares those who hear and do not do with a foolish man who builds his house on the sand, and the rain descends, the floods come, and the winds blow and beat on that house; and it falls, and great is its fall. (Matt. 7: 26,27) The apostle compares it to the following: “For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror, for he observes himself, goes away and immediately forgets what kind of man he was.” (23, 24) He compares him to a man looking himself in a mirror. It is a disgrace for men to look in a mirror, but it is befitting for God’s children to look in the word of God, which is like a mirror that reveals their weaknesses and shortcomings. It also reminds them of their new spiritual creation, that is, their heavenly birth. This drives in them the spirit of strife and makes them respond to the divine capabilities granted to them. When man realizes his position as a child of God, he does not cease to cleave to his Father, communing with Him, holding fast to his rights in the holy life. “But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” (25) Looking at the law of liberty, that is the Gospel, which liberates us from the bondage of sin, by the power of the blood, and grants us the freedom to become children of God, hence the word of God becomes practical to him, and he does not hear and forget but it becomes steadfast in his inner self. This act becomes sweet in spite of the difficulty of the commandment, for we carry its yoke not with grumbling as slaves, and not for personal gain like hired servants, but we rejoice with it as children who accept the commandment of their Father, and everyone becomes happy in his work. Man tells his Creator, “Your yoke is easy and burden is light,” in spite of what man endures and forsakes for the sake of God! Fifth: Bridling his tongue “If anyone among you thinks he is religious and does not bridle his tongue but deceives his own heart, this one’s religion is useless.” (26) True religion stems from inside, from the heart, for “the glory of the king’s daughter is within.” A good man out of the good treasure of his heart brings forth good.” (Luke 6: 45) That is why some people thought that there is no need to bridle the tongue, as long as one’s heart is kind and his worship is spiritual. But the Lord the Judge says, “For out of the abundance of the heart the mouth speaks.” (Matt. 12: 34) 14 St. John Saba said, [Whoever is cautious with his tongue, his treasure will never be taken away from him. The mouth of a silent translates the mysteries of God, and whoever swiftly talks distances his Creator from him.] Abbot Poemen said: [Whoever controls his mouth mortifies his thoughts, like when you plug a pitcher, filled with serpents and scorpions, all these animals die.] A brother asked an elder: “My father, I desire to preserve my heart.” The elder answered, “How can you preserve your heart while your tongue, which is the door of the heart, is wide open?” Then, whoever does not control his tongue deceives himself, for while some think that he is religious, yet his religion is useless. Sixth: Have mercy toward his brothers: “Pure and defiled religion before God and the Father is this: to visit the orphans and widows in their trouble and to keep oneself unspotted from the world.” (27) The apostle did not say that the pure religion is faith, but he revealed the practical aspect, not ignoring or demeaning faith, but emphasizing the good deeds, which are associated with faith. Since the Father makes Himself a father to the orphans and a judge to the widows (Ps. 68: 5), therefore, whoever has pure religion has to resemble his father. The early Church gave much attention to the widows, for it gave the widows who devoted their lives to the service a special status right following the status of the virgins. St. John Chrysostom, when consoling a widow who is young, he congratulated her for becoming a widow1. The Church directed the energies of the widows toward worship and service, which made many saints write about the widowhood, its conditions, its rules and organization2. Seventh: “And To keep oneself unspotted from the world.” (27) Notice that the apostle started by having mercy toward the orphans and widows, for without showing mercy to others, how could we ask God’s mercy to keep us unspotted from the filthiness and the lusts of the world? Then, let us be merciful concerning little matters, so God can be merciful towards bigger ones. Keeping one’s self unspotted from the world does not give Satan any right to ownership inside us, and thus the soul becomes sanctified for the Lord only. 1 Cf. A Letter to a Young Widow” by St. John Chrysostom (In Arabic). 2 Cf. St. Augustine: Widowship.
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