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11 Do not speak evil of one another, brothers. He who speaks evil against a brother and judges his brother speaks against the law and judges the law. And if you judge the law, you are not a doer of the law but a judge.
11 Speak not one against another, brethren. He that speaketh against a brother, or judgeth his brother, speaketh against the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but a judge.
11 Brothers, do not choose to slander one another. Whoever slanders his brother, or whoever judges his brother, slanders the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
11b speaking against SUBCATEGORY Inclusion in NT vice lists The noun form (katalalia) is found in NT vice lists:
11f lawgiver and judge Vocabulary on Law and Judging The criterion that enables one to judge (G = krinô; V = judico; S = d’n) between good and evil is the law (G = nomos; V = lex; S = nmws’). Therefore, the ultimate judge (G= kritês; V = judex; S =dynh) is the divine lawgiver (G = nomothetos; V = legislator; S = s’m nmws’, lit.: the one who sets down the laws, who is the source of the law).
James, however, is not reading Leviticus directly, but reading Leviticus through the filter of Jesus' own interpretation. One may discern clear echoes of Jesus' teaching: "Stop judging, that you may not be judged" (Mt 7:1; cf. Lk 6:37-42). James is also guided by Jesus' selection of Lv 19:18 as a central commandment of the Torah (e.g., Mk 12:28-34), and on Jesus' characterisitic emphasis in mercy (e.g., Mt 5:7; Mt 6:14-15).
11f speak against Disparaging Fellow Community Members
In general, the tradition interprets this passage to refer to church members who, out of arrogance or envy, are judgmentally condemning the faults of fellow church members, thus causing dissension in the church.
11 speaks against the law and judges the law How Does the Slanderer Speak Againt the Law and Judge the Law?
→ understands James to refer to a failure to follow an Old Testament law. He offers two options: Ep. cath.
4:7–5:9 Use in Lectionary →BL : Thursday, 32nd Week after Pentecost.
11f judging his brother Echoing the Theme of Judging James returns to his central theme of judging (cf. →James: Judging). His concern is emphasized in his diction: he uses the verb "to judge" (krinô) four times, and the noun "judge" (kritês) twice.
11f speak against Katalaleô with Other Vices in the Testament of Gad The Testament of Gad connects speaking badly with other vices mentioned by James:
1:1–5:20 James Depictions of the Author Depictions of James, the author of the epistle, in paintings, statues, manuscript illustrations, engravings, woodcuts, and embroidery on liturgical vestments are particularly prominent in the Middle Ages. A common consensus of the artists is that the author of the epistle is James the Just, leader of the Jerusalem church; he is typically further identified with James, son of Alphaeus, one of Jesus' Twelve (Mk 3:18), and "James the Less" (Mk 15:40). The iconography of James draws particularly on accounts of James recorded in → 23 and Hist. eccl.→ 2, who in turn draw on accounts from Clement of Alexandria and Hegesipus. See also Vir. ill.→James: Introduction.
Several prominent features of these portrayals may be noted:
The following images are noteworthy:
James holds a club.
James, who resembles his brother Jesus, is second from his left. This full-scale copy was the main source for the— unfortunate—twenty-year restoration of the original (1978–1998). It includes several lost details such as Christ's feet, the transparent glass decanters on the table, and the floral motifs of the tapestries that decorate the room's interior. It was first mentioned in 1626 by the author Bartolomeo Sanese as hanging in the Certosa di Pavia, a monastery near Pavia, Italy, but it is unlikely that it was intended for this location. At some point, the upper third of the picture was cut off, and the width was reduced. Giampietrino is thought to have worked closely with Leonardo when he was in Milan. A very fine, full-size copy of this painting, before it was cut down, is installed at Tongerlo Abbey in Westerlo, near Antwerp, Belgium.
The side and central panels describe a a great hall with blue grey walls and three-colored tiles. In the side panels are depicted the half sisters of Virgin Mary, called after their fathers Mary Cleophas (left) and Mary Salome (right) together with their husbands.
Left panel: St. Mary Cleophas and Alphaeus (with the features of Friedrich the Wise with their two sons, the Apostles St. James the Less (at her breast) and Joseph Justus, called St. Barnabas, as annunciator of the Gospel of Matthew depicted with a book.
Central panel: Joseph, who seems to seems to sleep, the Virgin, dressed in blue with yellow lining, Anna and the Christ Child on her knee, who is stretching out his hand towards an apple given to him by Virgin Mary. Anna's three husbands following → are shown in the background in the matroneum: on the left Joachim, who is attracted by the holy women in front of him and whose relation is also shown by the corresponding blue and yellow color of his dress, Cleophas (with the physiognomy and chain of Emperor Maximilian I and Salomas, with the physiognomy of Sixtus Oelhafen von Schöllenbach, secretary of Friedrich III, Maximilian I and Karl V), who are talking to each other. There is an architectural structure by a great stone bench in the foreground of the central panel with two marble columns on the sides, over which is strectched a cloth of gold. On the right column is a tablet with date and signature: [LVCAS CHRONVS FACIEBAT ANNO 1509. The parapet of the matroneum is decorated by a sculptured frieze with dancing putti holding six escutcheons with the six fields of Electorate of Saxony. In the hall are shown the 17 members of the Holy Kinship. In the central panel are shown two more children of Mary Cleophas and Alpheus, the Apostles Simon, patron saint of weavers, dyers, tanners and saddlers and Jude, who went on mission and suffered their martyrdom together and therefore are regularly depicted together. Leg. aur.
Right panel: St. Mary Salome and Zebedee (with the features of Frederick III, Elector of Saxony, and his brother Herzog Johann der Beständige). St. Mary Salome, dressed in gold with dark red lining, is combing her son Saint James the Greater and while Saint John the Evangelist is hiding in her dress.
James is shown holding a Bible, symbolizing his status as a scriptural writer, in one hand. James is depicted in the Mannerist style with elongated form and without any of the traditional iconographic symbols
The risen Jesus appears to James and breaks bread with him (based on an account recorded in → 2, said to be drawn from the Gospel according to the Hebrews). Vir. ill.
James holds a book and club.
James, resembling Jesus, prayers on his knees with outstretched arms. It perhaps reflects Hegesippus' statement that James spent so much time in prayer that his knees were as hard as a camel's.
The inscription bearing the name of the saint has disappeared, but the iconography—facial features and beard shape —suggest that the icon is of James. Byzantine art places him among the founding fathers of the Church. As the creator of the first liturgy containing memorial services and the author of the message, which speaks of the healing power of prayer (Jas 5:14-16), he was also worshipped in ancient times as a healer. In Novgorod, James is prayed for the end of the epidemics. In sacred iconography, the representations of James of Jerusalem alone are very rare. We know the icons of Novgorod in which he is represented with other saints: Nicholas the Thaumaturgist, James the brother of God, Ignatius the bearer of God, end of the 15th c.; James the brother of God, Cosmas and Damian, 2nd quarter of the 16th c. The icon comes from the best workshops in Moscow or Novgorod.
1–12 Internal and External Conflicts Overall, James again emphasizes the connection between the microcosm of the individual person and the macrocosm of the community: disorder and strife (caused by passions and conflicting desires) within the person manifest themselves in disorder and conflict in the community. This section expands earlier topics :
James' exhortation to the community may be analyzed in the following way:
While the pericope presents one famous crux interpretativa—Jas 4:5, a challenging verse that defies clear interpretation, raising a host of textual, grammatical, and interpretative issues, cf. Textual Criticism 4:5b; Grammar 4:5b; Christian Tradition 4:5a; Christian Tradition 4:5b—several texts have drawn special attention in the interpretive tradition:
11a speak against Connotations The Greek katalaleô literally means, “to speak against.” It thus has a range of connotations:
→Herm. Sim. 8.7.2 describes the "doubleminded" (dipsuchoi) as katalaloi. "They have no peace within themselves, but are always causing dissension" ( 2003, 2:374-75).