FAITH AND WORKS After the apostle discusses our status as children of God entirely sincere to Him in worship, he directs our attention in this chapter to the importance of deeds to faith. 1. Faith and partiality between worshipers 1 –3 It is against God who cares for the poor 4 - 5 Most rich people cause problems 6 -7 Hypocrisy of rich people breaks the commandment 8 -11 Despising the poor makes us lose mercy 12-13 2. Depending on faith without good deeds 14 Two examples for a dead faith 15-18 Two examples of a living faith together with deeds 20-24 Necessity of deeds joining faith 25 1. FAITH AND PARTIALITY AMONG WORSHIPERS “My brethren, do not1 hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.” (1) The apostle addresses the Lord Jesus as “the Lord of glory” to uplift the eyes of the believers to the true heavenly glory, so they do not fight people on the basis of riches, honor and temporal glory, but they all love one another as brothers having one eternal inheritance, attached together through faith in the Lord. Through this brotherhood, he directs his talk to them crying “My brethren,” revealing to them that there is no partiality nor bias but all are members of the one body, this is the true working faith. The great person has no existence without the little, and the smaller one without the bigger, but all of us are related to one another for the edification of everyone. Let us take the example of the body: the head cannot exist without the feet, nor the feet without the head, but rather the members which seem weak are essential (1 Cor. 12: 21,22) and are beneficial to the whole body. Truly, all the members work in harmony and are warmly attached together in complete obedience for the good of the whole body. By following this, we reserve our Christian skeleton integral. Hence each one submits to the other according to his own gift, so the strong has to care for the weak, and the weak has to respect the strong. The rich sustains the poor, and the poor thanks God for providing for him. The wise does not show his wisdom in words but in good deeds. The humble does not brag because of his humility but let others testify to him. The chaste does not boast knowing that self-control is a gift of God. We have to love our brothers with all our hearts, those who were created from the same material as ours2. 1 Translated by some in the form of a question: "Do not you have faith ...?" 2 The Epistle of Clement of Rome, 1967 edition, p. 33,34 (In Arabic). 4 St. Clement of Rome We have to translate faith in a practical act of love, which makes us love everyone without partiality or bias. The apostle revealed the danger of being partial by saying: “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.” (2,3) How can there be no partiality between the worshipers, if this discrimination happens? 1. Distinguishing the rich man by saying, “you sit here in a good place.” The apostle did not say, “If a rich man enters your assembly,” but he said, “If there should come into your assembly a man with gold rings, in fine apparel,” that is, a man with signs of pride with riches, so it is obvious that some rich men wore many gold rings and care about fine apparel to gain honor and temporal glory. The apostle reveals the spirit of partiality, not only in placing the rich in certain places, but he said, “And you pay attention to the one wearing…” that is, you gave him special attention. He did not say, “Come into your church,” but said, “to your assembly.” This is to rebuke them for it is not appropriate that this partiality should be done in the church. 2. Despising the poor by telling him, “You stand there or sit here at my footstool.” What benefit do you gain from being partial to the rich? Is it because you expect that he will repay you back? We have to think more of the weak and the needy, for because of them, we expect the reward from the Lord Jesus, like the parable of the wedding banquet (Luke 14: 12,13). The Lord Jesus gave us a general picture of virtue, by telling us to generously give to those who have no ability to give back1. St. Ambrose The dangers of being partial among the rich and the poor are the following: First: It is against God who cares for the poor: “Have you not shown partiality among yourselves, and become judges with evil thoughts? Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man.” (4,5,6) As if the apostle is saying, “Does this matter need clarification? Does not your conscience judge you concerning your evil thoughts as such?” He said, “Listen my beloved brethren.” We are brothers in the Lord, therefore, we have to follow His example, for He honors the poor, so how can we despise them? St. Ambrose said: [Since the kingdom of God is for the poor, then who is richer than them?] St. Augustine said: [All are equal in the eyes of God, but each one is distinguished according to the level of his faith and not his riches. Hence, God does not distinguish us according to our riches, but He gave special attention to the poor, for their humiliation, and considered every insult to them as if it is directed to Him. Thus, the Holy Bible advises us saying, “Whoever offers a sacrifice 1 Author: pastoral love, Alexandria, 1965 5 from the poor man’s money is like slaughtering the son before his father.” (Sirach 34: 24)] The Church supports the poor and rebukes the unjust rich people. St. John Chrysostom said1: [Many rebuke me saying that I am very strict with the rich people. Truly, you have said, but I am strict with the rich people who use money as a term of abuse. I do not attack them personally, but I attack their greediness. Being rich is one thing, and being greedy is another thing. Having abundance is one thing and being covetous is another thing. Are you rich? I do not deprive you of your riches. But are you greedy? Yes, I tell you not to be greedy. Do you attack me for that? I am ready to shed my blood, but I will tell you not to sin. I do not grudge you your wealth nor do I attack you, but all what I want is that the hearers will benefit from my talk. However the rich people are my children, as well as the poor too. The baptismal font gave birth to both of them, If you mock the poor, I warn you for he doesn’t lose on the same level as you do, because he does no fault. The matter is that he simply loses some money. But as for you the rich, you lose your soul.] Second: Many rich people cause problems: “Do not the rich oppress you and drag you into courts? Do they not blaspheme that noble name by which you are called.” (6,7) The apostle is telling them, “Why do you show partiality, although most of the problems are caused by the rich?” Look, the pagan Gentiles have accepted the word joyfully (Acts 13: 48), while the rich Jews were obstinate and loved temporal honor which is against faith. It is written in the book of Acts, “But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.” (Acts 13: 50) It is obvious from what the apostle has written, “The rich oppress you.” This means that their respect and partiality to the rich is not based on love but on hypocrisy. Third: Their hypocrisy is against the Law: “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.” (8,9) If they honor the rich because of love, then this is fulfilling the royal Law and this is a good act. However, if this is due to partiality, then they have deviated and transgressed the Law and this is counted sinful. St. Clement of Alexandria2 called those who do not follow love and refrain from serving their brethrens as being out of the “royal path.” “Love” has been called “the royal law,” the reason for this nomination is as follows; 1. It is the law of the kingdom of heaven and its rule that dominates heaven forever. 2. It is the way leading us to the King of Kings in Person... However He is Himself “Love” meaning, He is the “Way.” The Lord has made it clear, that the law and prophets is nothing but love. (Matt. 22: 40; Gal. 5: 14) 1 To Eutropius. Cf. our booklet in Arabic “The Church Loves You.” 1968, p. 35,36. 2 Strom 6: 164; 7: 73. 6 The apostle says that love is fulfilling the Law. So if we find love, what else do we need? And if we lose love, what gain can we obtain? Let us abide by the commandment of the Lord (John 15: 12) to love one another, thus fulfilling all the Law. St. Augustine Let us be keen to keep the commandment, that is, loving the neighbor, so we do not break the Law. “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For he who said, ‘Do not commit adultery’ also said, ‘Do not murder.’ Now if you do not commit adultery, but you do murder, you have become a transgressor of the law.” (10,11) This text may stir some discussion: “are all sins the same? Is the one who deliberately kills the same as the one who lies?” St. Augustine 1 wrote an epistle to St. Jerome explaining this verse saying: 1. Deliberate sins like deliberate murdering are not like the insignificant ones which stem out of human weakness and involuntary or through ignorance. However, the wages of all sins is eternal death, and no one can be purified from them except through the blood of the Lord Jesus. 2. The apostle means that the sin of “not loving others” and despising the poor and being partial to the rich, makes us transgress the Law. It is worthy to notice: The apostle saying, “stumble in one point,” means that one does not care about the commandment nor the One who puts the commandment. The apostle wants us to fight against the small foxes, for usually people care about the major sins, and ignore the small sins. So the apostle is closing the door of deceit which sin may open for us so we may not take it seriously. This does not mean that believers do not sin at all, but when they sin unintentionally or in ignorance or weakness, they have to repent and focus their attention on the cross. Fr. Caesarius of Arles says, [What does it mean to offend in one point and lose all, except to have fallen from the precept of love and thereby to have offended in all the other commandments? Without love none of our virtues amounts to anything at all2.] Fourth: Despising the poor makes us lose mercy: “So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” (12,13) “So speak and so do,” that is, may this be the subject of your preaching and the subject of your behavior to show mercy to your brothers so you may receive mercy in the Day of Judgment. Since the law of liberty judges us, then we will not enjoy God’s unlimited mercies unless we are compassionate with our brothers, concerning what is within limits. The Lord gave us the parable of the wicked servant whom his master forgave 10,000 denarii and he did not forgive his brother for only 100 denarii, but he threw him 1 Epistle, 167 2 Sermons 100:12 (Fathers of the Church, vol. 247, p.96). 7 into prison. He lost all what his master had forgiven him for. (Matt. 18: 23-34) Because you do not have mercy on others, then He will not have mercy on you. Because you have closed your door before the poor, then God will not open the gate of His kingdom before you. As you did not give food to the poor when they asked you for it, then God will not grant you eternal life which you request. You will reap what you sow. If you sow bitterness, then you will reap bitterness; if you sow harshness, then you will reap harsh toils and many sufferings. If you have escaped of mercy, then mercy will escape of you. If you reject the poor, then the One, who became poor for your love, will reject you1. St. Basil the Great 2. DEPENDING ON FAITH WITHOUT DEEDS St. James was addressing believers whom some of which deviated, claiming that the blood of the Lord Jesus can purify them, and is sufficient for their salvation and they have no need of strife. So he directed his speech: “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (14) Previously, we mentioned that the works, which St. James meant, are different than the ones, which the apostle meant: Faith alone cannot save. Ananias and Sapphira believed in the Lord, but because they deviated in their behavior, thus they perished. (Acts 5: 9) The Lord mentioned (Matt. 7: 21-23) that some of those who perished were believers with diverse talents and who performed miracles, but because they had no works, He told them, “I never knew you; depart from Me, you who practice lawlessness!” Pope Athanasius the Apostolic talked about the importance of works. He said that the apostle Paul always starts his talk about faith then he continues about works and practical commandments, for there is no salvation without faith, and no use of our faith without good deeds. We have to seek diligently in the apostolic thought, in its beginning, end and its contents, all the beliefs (faith), and the advices (deeds). Moses used the same method because when he announced the divine commandment, he, first, talked about the private matters of the knowledge of God. (Deut. 6: 4) After he taught them about the One whom they believe in and told them about the true God, then he presented the commandments, “Do not commit adultery, do not steal…” of which when one obeys is acceptable before God. According to the apostolic teaching, he who comes to God must believe that He is, and that He is a Rewarder of those who diligently seek Him. (Heb. 11: 6) Now, one seeks God through good actions, as the prophet said, “Seek the Lord while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts…” (Is. 55: 6,7)2 Pope Athanasius the Apostolic First: Two examples of a dead faith: 1. “If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things 1 The Author: Brotherly Love p. 153. 2 Paschal Letters, p. 132-136 (In Arabic). 8 which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.” (15,17) He is comparing faith without works as mere kind talk toward the needy without any implementation. Listen to what the apostle wrote: “If a brother or sister” to show what great responsibility we have toward them. He also describes how much destitute they were, then he puts the responsibility on the church when he said, “but you do not give them,” in a plural form, although he previously talked in the singular form “one of you.” “But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works.” (18) Is our teaching weak? If you are Christian, believe in Christ. If you believe in Him, show me your faith by your works1. St. John Chrysostom The living works are a proof of the living faith, “You will know them by their fruits.” (Matt. 7: 16) Moreover, it is a proof of our living according to the new birth, “In this, the children of God and the children of the devil are manifest.” (1 John 3: 10) The works are a proof, not only before people, but God will reward us accordingly, for He gives everyone according to his works. (Matt. 16: 27) The thief declared his faith by his works, when he confessed to the Lord during the darkest moments when everybody forsook Him. (Luke 23: 41) He publicly confessed Him, without being ashamed of the cross of the Lord. He thanked, endured sufferings without grumbling. Aren’t these works? 2. “You believe that there is one God, you do well. Even the demons believe and tremble!” (19) This is the second example of a dead faith, which resembles the devil’s faith. You praise yourself for your faith. Fine. But the devils also believe and tremble. But do they see God? Only the pure in heart will see God. (Matt. 5) Who can say that the devils have pure hearts? In spite of that, they believe and tremble! Therefore, there have to be a distinction between our faith and the faith of the devils. Our faith purifies our hearts, but their faith condemns them. They commit evil, and still they say, “I know You, who You are, the Holy One of God.” (Luke 4: 34) This is what St. Peter also says, “You are the Son of God.” The Lord praised him but He rebuked the devils. What faith that can purify the heart except the faith, which the apostle identified as “Faith working with love2.” This when you hear, “He who believes and is baptized will be saved.” (Mark 16: 16) Obviously, he does not mean anyone who believes, for the devils believe and tremble. Also not everyone who is baptized will be saved, for Simon, the sorcerer, after he was baptized, was not saved3. St. Augustine Second: Two examples for a living faith accompanied with works: 1. “But do you want to know, O foolish man, that faith without works is dead? 1 Concerning the Statues 5: 6. 2 Selected Lessons on the New Testament 3. 3 Ibid, 21. 9 Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’ And he was called the friend of God. You see then, that a man is justified by works, and not by faith only.” (20-24) The apostle is directing his talk to a man whose faith was foolish because he does not have works, that is why he called him “O foolish man.” He gave us an example of Abraham, the Patriarch, who believed and it was accounted to him for righteousness, and he was called the friend of God. But how did he obtain that? His works completed his faith. It is strange that the example which the apostle Paul used in Romans 4: 3 and Galatians 3 to emphasize the importance of faith alone without the works of the Law is the same example which St. James used to emphasize the importance of works. St. Paul repeated the same example in the epistle to the Hebrews, when he said, “By faith, Abraham obeyed” (Heb. 11: 8) Also, Joshua, the son of Sirach, emphasized Abraham’s faith and works. (Sirach 44: 20,21) 2. “Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?” (25) The people of Jericho made witness to God’s power (Josh. 2: 9), but no one benefited of this testimony except Rahab, for she added to her faith works, so it became a living faith1 Third: Example of relationship of faith with works: “For as the body without the spirit is dead, so faith without works is dead also.” (26) The apostle is emphasizing the importance of works, to the extent that he compared it to the relation between spirit and body. St. Athanasius the Apostolic2 called them two sisters saying: [Faith and works are sisters connected to each other. Whoever believes in God becomes righteous, and whoever is righteous is a believer too. An evil person is away from faith, and whoever forsakes righteousness forsakes true faith. When a brother helps another, they make shelter to each other. Likewise, when faith and good deeds grow within them, they become well attached to. Thus, the experience of the one is well and good for the other. St. Paul, wanting to train his disciple to steadfast in the way of righteousness and to struggle for faith, he advised him saying, “Fight the good fight of faith, lay hold on eternal life.” (1 Tim. 6: 12) Christianity is not mere philosophy but life in the light of the Lord Jesus Christ. 1 Cf. Catena. 2 Paschal Letters, p. 144-145.
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