返回Chapter 1
Chapter 1
Chapter One
Jas. 1:1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
A servant of God, that is, of the Father, and of the Lord — Jesus; and if he is equally a servant of the Father and of the Son, then the Son is equal to the Father both in essence and in honor. The Apostles of the Lord place above every worldly dignity the fact that they are servants of Christ.
Jas. 1:2. My brethren, count it all joy when you fall into various trials,
The apostle considers trials and sorrow for God's sake praiseworthy and worthy of joy, because they are the strongest bonds and the nurturing of love and contrition, which is why it is said: "My son! if you draw near to serve the Lord God, prepare your soul for temptation" (Sir. 2:1), and Christ said: "In the world you will have tribulation; but be of good courage" (John 16:33), for without struggles one cannot receive crowns either in the world or from God.
He calls them not children, but brethren — out of humility. Trials bring the diligent every joy because through them the proving of such persons is revealed, and proving leads to perfect action. But then someone will say: if such is the effect of trials, then why does Christ teach us in prayer to ask God: "and lead us not into temptation" (Matt. 6:13)? We answer: trials are of two kinds. Some proceed from us, and others are sent upon us by God for our exercise and glorification. And the trials proceeding from us are also of two kinds. Some arise from imprudent boldness, which we call rashness, and from which the Lord commands us to guard ourselves, because although the spirit is willing, during struggles the willingness fades, and therefore such boldness does not end well for those who have it. Other trials, such as the destruction of the Sodomites (Gen. 19:13), are sent on account of sins. These trials must be avoided with all one's strength through a sinless life; but trials from God, such as those of Job and Abraham, not only should not be avoided, but if possible, one should draw them to oneself through patience and thanksgiving, because they make one worthy of glorification and crowns. He said "various trials" because some trials, as we have explained, come from God, and others from us.
Jas. 1:3. knowing that the testing of your faith produces patience;
Although trials, as we have said, are of two kinds, patience is useful in each kind. In trials from God it is useful in that through them we receive glorification, as Abraham and Job received it, and in trials from us — in that by bearing them with gratitude we make, as it were, recompense for our sins, for whoever acknowledges his sins has laid the beginning of his salvation and has acquired a trait of the righteous, since the righteous man is the first to accuse himself.
Jas. 1:4. But let patience have its perfect work,
Note: the apostle did not say in the indicative mood: "patience has a perfect work," but in the imperative: "let it have," for he is not announcing an already completed virtue, but commanding one that must now be practiced.
Jas. 1:4. that you may be perfect and complete, lacking nothing.
He names wisdom as the cause of perfect work, for he knows that the proving of faith and patience in trials is not the lot of all people, but of those who are wise concerning God, which is why he stirs up those who wish to show faith and patience to pray for wisdom.
Jas. 1:5. If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
He speaks not of human wisdom, but of spiritual wisdom, for in it he indicates to us the cause of perfect work, and this cause is heavenly wisdom, being strengthened by which we can accomplish good completely.
Jas. 1:6. But let him ask in faith, with no doubting,
If he believes, let him ask, but if he does not believe, let him not even ask, for he will receive nothing of what he requests. The doubter is also the one who asks with arrogance. But it is evident that whoever asks with doubt is an offender, for if you are not confident that God will fulfill your request, then do not approach with a petition at all, lest through senseless double-mindedness you become an accuser of Him Who can do all things. Therefore one must implore deliverance from such a shameful malady.
Jas. 1:6. for he who doubts is like a wave of the sea driven and tossed by the wind.
Jas. 1:7. For let not that man suppose that he will receive anything from the Lord;
The doubter is the one who is far from firm action and is perplexed as to whether this or that will come to pass or not. Such a person will not receive, as one who is not confident concerning what he expects.
Jas. 1:8. he is a double-minded man, unstable in all his ways.
The double-minded person is one who is in confusion, disordered, imperfect, divided in thought, a hypocrite; and by "ways" the apostle means the movements of the soul, by which hopes are elevated, whether good or bad, as David also said: "You have foreseen my ways" ("my ways are known to You") (Ps. 139:3). Otherwise: by "double-minded man" the apostle means one who is unsettled, who does not strive firmly toward either the future or the present, but is carried here and there and clings now to the future, now to the present. Such a person he likens to a wave of the sea, which has no constancy, and to the flower of grass, a flower that does not last long but withers with the rising of the sun, which is why he compared him not with the grass, which lasts longer, but with its flower, to represent his transience.
Jas. 1:8. Why then did he call him double-minded? Because he does not strive with confidence toward either the present or the future life, for in Scripture the soul is also called life, for example: "all that a man has he will give for his soul" ("for his life a man will give everything that he has") (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask from God; do not say within yourself: "How can I ask from the Lord and receive, when I have sinned so much against Him?" Do not think this way, but with all your heart confess and turn to the Lord and ask Him without doubt, and you will know His tender compassion, because He will not abandon you, but: "will fulfill the desires of your heart" (Ps. 37:4), for God does not bear malice and is merciful to His creatures.
Jas. 1:9. Let the lowly brother glory in his exaltation,
Since the apostle recognizes humility as the guardian of everything good and nothing is accomplished without it among the diligent, he adds: "Let the lowly brother glory in his exaltation." He likens the doubter to a wave of the sea, which rises at the blowing of the wind and sinks down sooner than it is raised up. The doubter experiences something similar when, through pride, he does not ground his petitions on anything unchangeable. Therefore the apostle adds: "Let the lowly brother glory." He speaks as if to say: whoever wishes to ask for something, let him first ask for what is necessary, concerning the obtaining of which he cannot be deceived, that is: "the Kingdom of God and His righteousness" (Matt. 6:33). Then let him ask for this constantly — not in such a way that he prays a little and immediately gives up, for this is characteristic of the proud — but let him ask persistently, patiently awaiting what he will receive with humility of soul.
Jas. 1:10. but the rich in his humiliation, because as a flower of the field he will pass away.
Jas. 1:11. For the sun rose with a burning heat and withered the grass, and its flower fell,
The apostle likens wealth to the flower of grass, wishing to show how quickly it passes away.
Jas. 1:11. and the beauty of its appearance perished.
He used the word "face" not in its proper meaning, for it is used only of a person, and is not used of other objects.
Jas. 1:11. So also the rich man will fade away in his pursuits.
By "pursuits" he means undertakings in the present life.
Jas. 1:12. 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.
We have said that trials are of two kinds and that patience is useful in each kind. The apostle, remembering the Lord's Prayer, which suggests to us the safest course, that is, that we should pray not to fall into temptation, returns to an explanation of which temptation is from God and which is from us, from our own will. However, the following is also good: the Lord and God, looking upon the great weakness of human nature, proposed that we pray for the removal of temptations from us, since His disciples were still far from perfect; but when through the knowledge of His resurrection and His ascension into heaven our weak nature was strengthened, then His brother according to the flesh teaches us no longer to fear temptations.
Jas. 1:13. Let no one say when he is tempted, "I am tempted by God";
If trials are of two kinds, then why does the apostle now place every temptation outside the will of God? But note: he did not say "tempted" in the past tense, but "being tempted" in the present. Whoever through sin and an intemperate life devises temptations for himself and, as if in a constant storm, plunges into dangers — such a person, the apostle says, is tempted not "by God," but by his own desire. For whoever has overcome an assailing temptation and has become firmer does not easily yield to temptations, especially those arising from himself, because in freedom from temptations he constantly inclines toward a more philosophic life.
Jas. 1:13. for God cannot be tempted by evil, nor does He Himself tempt anyone.
God cannot be tempted by evil, as it is said: "That which is divine and blessed neither does anything itself nor gives anything to do to others." All this is characteristic of mortal and earthly nature, in which change and mutability are observed — these primary properties of our nature. Desire and sin and the death of the soul born from it have become, as it were, steps in human perdition. For desire, having found a place of refuge, produced sin, which gave birth to death, and only by uprooting it through repentance do we lay the foundation of our other life.
Jas. 1:14. But each one is tempted when he is drawn away by his own desires and enticed.
Jas. 1:15. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.
Since it has been proven concerning the Divine nature that God is neither Himself tempted nor tempts others, here by "temptations" he means thoughts that disturb the soul, for temptations from God do not disturb but strengthen the soul by illuminating it, which is why he says: "every good gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), whereas everything that proceeds from us has imperfection.
Jas. 1:16. Do not be deceived, my beloved brethren.
Jas. 1:17. Every good gift and every perfect gift is from above, and comes down from the Father of lights,
By the Father of lights understand God, and by lights either the angelic powers or people illumined by the Holy Spirit.
Jas. 1:17. with whom there is no variation or shadow of turning.
With the God of lights there is no variation, for He Himself proclaims through the prophet: "For I am the Lord, I do not change" (Mal. 3:6), and the expression "shadow of turning" means that in God one cannot even conceive of any change.
Jas. 1:18. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.
He said "of His own will" because there are people who, by the instigation of the devil, reason that the world came together as if by chance. Above he said: "with whom there is no variation," and thereby showed that the Divinity is unchangeable; now he adds: "of His own will He brought us forth." If we came into being, then it is evident that we are not unchangeable, for is it possible that what came from non-being into being through change should be unchangeable?
And lest anyone, on account of the word "brought forth," should think that God begot the Son in the same way as us, the apostle added: "by the word of truth," for according to the words of John the Theologian: "all things were made through Him" (John 1:3), that is, through the Word of truth; therefore, if we came into being through the Word, we are not of the same nature as Him from Whom we derive our being. The words "a kind of firstfruits" signify preeminence and the highest dignity, and by "creatures" he means the visible creation.
Jas. 1:19. So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;
One must be swift to hear, not mere hearing, but active hearing that stirs one to put what is heard into practice, for it is well known that whoever listens diligently and attentively will also be ready to fulfill what is heard, while whoever, on the contrary, is slow to apply himself to something and puts it off may afterward abandon the undertaking altogether. Therefore, concerning the study of Divine matters the apostle enjoins swiftness, but concerning those things whose performance is fraught with danger, slowness. Such are words and wrath. For talkativeness in anger does not end well. Therefore a certain God-inspired man often repented of having spoken, but never repented of having kept silent. So too the blessed David commands: "Be angry, and do not sin" (Ps. 4:5), that is, do not be quick to anger and do not fall from anger into fury. The present commandment concerning words and wrath is similar to this, especially concerning wrath, which, when allowed to reach unreason, deprives one of the righteousness of God. Which is why the apostle says:
Jas. 1:20. for the wrath of man does not produce the righteousness of God.
Righteousness is a property of the soul that renders to each his due, and: "wrath destroys even the prudent" (Prov. 15:1). How then can it, darkening the mind in its passionate excess, constitute the virtue that judiciously renders to each his due? Note also that the apostle did not simply speak of one who "does not produce the righteousness of God," but of one who exerts himself in what is destructive to himself. That this is his thought is evident from the expression: "Blessed is the man who walks not in the counsel of the ungodly" (Ps. 1:1), for the addition of the definite article shows that the word "man" means one who has an inclination toward one thing or another, toward good or toward evil. One should also note that the apostle did not simply say "does," but with a prefix, in the sense of "accomplishes fully." This means that wrath is not entirely alien to righteousness, for in wrath one can discern some benefit, since in it, as in every movement of the soul, in the absence of what is praiseworthy, one can find not only what is bad but also something useful.
Jas. 1:21. Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.
Having said "filthiness," the apostle adds: "overflow of wickedness," wishing to urge that even if anyone falls frequently into filthiness, he should quickly desist from it, lest by remaining in it he allow evil to intensify through habit, for what we do frequently and in abundance usually becomes, as it were, nature, acquiring the property of nature. "With meekness," the apostle said, having in mind the teaching "word," which is not received amid noise and agitation; and by "implanted" he means that word by which we came into the world as rational beings capable of distinguishing good from evil.
Jas. 1:22. But be doers of the word, and not hearers only, deceiving yourselves.
"Deceiving yourselves" means deluding yourselves, counting your own salvation as nothing.
Jas. 1:23. 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;
"The natural face" means the knowledge of oneself through the law. This is why to the word "face" the apostle added the word "natural," for through the law we learn what we were when we came into the world, and we understand into what state the spiritual law transforms us through the washing of regeneration. Then, not abiding in such contemplation through action, we forget the spiritual gift received, for whoever gives himself over to evil deeds does not remember how he has been blessed by God, for if he remembered that he was born from above, justified, and numbered among the sons of God, he would not give himself over to deeds that reject the grace bestowed. From an ordinary mirror the apostle transitions to a spiritual mirror, without drawing out the lesson from the briefly presented example. He ought to have said this: "Whoever hears the law and does not fulfill it is like a man looking at his face in a mirror. Just as this man looked at himself, went away, and immediately forgot what he looked like, so also the other, having discerned from the Mosaic law the purpose for which he was created — namely, for the glory of God and for a life in the image of the God who created him — fulfilled nothing of what he saw, but acted exactly like the one who looked in the mirror: he should have made use of what he saw, but like that man, he did not make use of it." And the apostle does not act without purpose in this (he leaves something unsaid): he focuses the listener and strains him to hear this not casually, for it is not such listeners who are blessed, but those who join action to hearing. The Pharisees too were hearers, but since they were not doers, they are not blessed.
Jas. 1:24. for he observes himself, goes away, and immediately forgets what kind of man he was.
To hearing the apostle added doing, because for the salvation of the soul the hearing of the law alone is not sufficient, but hearing must be confirmed by fulfillment.
Jas. 1:25. 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.
The apostle said "who looks into," and not "who enters into," for the spiritual law, possessing everywhere preeminence and grandeur, knows how to attract even with the briefest reading of it.
Jas. 1:25. To the words "the perfect law" he added "of liberty" to point out its distinguishing characteristic — freedom, for the law of Christ, having freed us from fleshly bondage, establishes the one who comes to Him in liberty, makes him more attentive through this freedom, and frees him from the forgetfulness that is harmful to everything good.
Jas. 1:26. 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.
According to the understanding of the Jews, the religious person is one who shows faithfulness in deeds, because such a person seems not to belong to the crowd. The Jews, fulfilling the observances prescribed by the law, thought highly of themselves, concentrated all piety toward God in these observances, and occupying themselves only with this, dreamed of acquiring blessedness through it, while treating others with great condemnation, as is evident from the Gospel parable of the boastful Pharisee and the tax collector (Luke 18:10–14).
Restraining them from such an opinion, the apostle gives the present instruction. Having mentioned the doer of the work and called him blessed, he immediately corrects the evil that arises in many during the doing. He speaks as if to say: "You who boast of fulfilling the law, do not think to obtain blessedness for the fulfillment alone!" — for this is not pleasing to God, but pleasing to Him is the one who fulfills and at the same time is far from self-conceit and does not regard non-doers with condemnation.
Jas. 1:26. "Deceives his own heart" — he stifles, as it were, and through self-conceit, as a keeper of the law, beguiles his own conscience, for "heart" here means the same as in the words: "a contrite and humble heart" (Ps. 51:19).
Jas. 1:27. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble,
Religion seems to imply something more than faith. The word promises knowledge of hidden things, firmness in what is contemplated by faith. For this reason the apostle used such a word in speaking of the religious person. He speaks as if to say: "You consider yourself a knower of the mysteries of the law and a precise keeper of it. How so? You think this, you who cannot bridle your tongue, who condemn your neighbor, who live arrogantly, and who show compassion to none of the poor! Meanwhile the law does not approve even of one who speaks evil, but commands that compassion be shown even to enemies. Therefore, if you wish to be religious, display your religion not in the reading of the law, but in the fulfilling of it, which consists especially in showing compassion to one's neighbor. For compassion toward one's neighbor is a kind of likening to God. 'Be merciful,' it is said, 'just as your Father also is merciful' (Luke 6:36). Only your mercy must be free from partiality, because God also bestows His benefits not upon certain persons exclusively, but: 'makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust'" (Matt. 5:45).
Jas. 1:27. and to keep oneself unspotted from the world.
By "the world" here one should understand the common and base folk who corrupt themselves in their seductive desires.
Jas. 1:1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
A servant of God, that is, of the Father, and of the Lord — Jesus; and if he is equally a servant of the Father and of the Son, then the Son is equal to the Father both in essence and in honor. The Apostles of the Lord place above every worldly dignity the fact that they are servants of Christ.
Jas. 1:2. My brethren, count it all joy when you fall into various trials,
The apostle considers trials and sorrow for God's sake praiseworthy and worthy of joy, because they are the strongest bonds and the nurturing of love and contrition, which is why it is said: "My son! if you draw near to serve the Lord God, prepare your soul for temptation" (Sir. 2:1), and Christ said: "In the world you will have tribulation; but be of good courage" (John 16:33), for without struggles one cannot receive crowns either in the world or from God.
He calls them not children, but brethren — out of humility. Trials bring the diligent every joy because through them the proving of such persons is revealed, and proving leads to perfect action. But then someone will say: if such is the effect of trials, then why does Christ teach us in prayer to ask God: "and lead us not into temptation" (Matt. 6:13)? We answer: trials are of two kinds. Some proceed from us, and others are sent upon us by God for our exercise and glorification. And the trials proceeding from us are also of two kinds. Some arise from imprudent boldness, which we call rashness, and from which the Lord commands us to guard ourselves, because although the spirit is willing, during struggles the willingness fades, and therefore such boldness does not end well for those who have it. Other trials, such as the destruction of the Sodomites (Gen. 19:13), are sent on account of sins. These trials must be avoided with all one's strength through a sinless life; but trials from God, such as those of Job and Abraham, not only should not be avoided, but if possible, one should draw them to oneself through patience and thanksgiving, because they make one worthy of glorification and crowns. He said "various trials" because some trials, as we have explained, come from God, and others from us.
Jas. 1:3. knowing that the testing of your faith produces patience;
Although trials, as we have said, are of two kinds, patience is useful in each kind. In trials from God it is useful in that through them we receive glorification, as Abraham and Job received it, and in trials from us — in that by bearing them with gratitude we make, as it were, recompense for our sins, for whoever acknowledges his sins has laid the beginning of his salvation and has acquired a trait of the righteous, since the righteous man is the first to accuse himself.
Jas. 1:4. But let patience have its perfect work,
Note: the apostle did not say in the indicative mood: "patience has a perfect work," but in the imperative: "let it have," for he is not announcing an already completed virtue, but commanding one that must now be practiced.
Jas. 1:4. that you may be perfect and complete, lacking nothing.
He names wisdom as the cause of perfect work, for he knows that the proving of faith and patience in trials is not the lot of all people, but of those who are wise concerning God, which is why he stirs up those who wish to show faith and patience to pray for wisdom.
Jas. 1:5. If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
He speaks not of human wisdom, but of spiritual wisdom, for in it he indicates to us the cause of perfect work, and this cause is heavenly wisdom, being strengthened by which we can accomplish good completely.
Jas. 1:6. But let him ask in faith, with no doubting,
If he believes, let him ask, but if he does not believe, let him not even ask, for he will receive nothing of what he requests. The doubter is also the one who asks with arrogance. But it is evident that whoever asks with doubt is an offender, for if you are not confident that God will fulfill your request, then do not approach with a petition at all, lest through senseless double-mindedness you become an accuser of Him Who can do all things. Therefore one must implore deliverance from such a shameful malady.
Jas. 1:6. for he who doubts is like a wave of the sea driven and tossed by the wind.
Jas. 1:7. For let not that man suppose that he will receive anything from the Lord;
The doubter is the one who is far from firm action and is perplexed as to whether this or that will come to pass or not. Such a person will not receive, as one who is not confident concerning what he expects.
Jas. 1:8. he is a double-minded man, unstable in all his ways.
The double-minded person is one who is in confusion, disordered, imperfect, divided in thought, a hypocrite; and by "ways" the apostle means the movements of the soul, by which hopes are elevated, whether good or bad, as David also said: "You have foreseen my ways" ("my ways are known to You") (Ps. 139:3). Otherwise: by "double-minded man" the apostle means one who is unsettled, who does not strive firmly toward either the future or the present, but is carried here and there and clings now to the future, now to the present. Such a person he likens to a wave of the sea, which has no constancy, and to the flower of grass, a flower that does not last long but withers with the rising of the sun, which is why he compared him not with the grass, which lasts longer, but with its flower, to represent his transience.
Jas. 1:8. Why then did he call him double-minded? Because he does not strive with confidence toward either the present or the future life, for in Scripture the soul is also called life, for example: "all that a man has he will give for his soul" ("for his life a man will give everything that he has") (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask from God; do not say within yourself: "How can I ask from the Lord and receive, when I have sinned so much against Him?" Do not think this way, but with all your heart confess and turn to the Lord and ask Him without doubt, and you will know His tender compassion, because He will not abandon you, but: "will fulfill the desires of your heart" (Ps. 37:4), for God does not bear malice and is merciful to His creatures.
Jas. 1:9. Let the lowly brother glory in his exaltation,
Since the apostle recognizes humility as the guardian of everything good and nothing is accomplished without it among the diligent, he adds: "Let the lowly brother glory in his exaltation." He likens the doubter to a wave of the sea, which rises at the blowing of the wind and sinks down sooner than it is raised up. The doubter experiences something similar when, through pride, he does not ground his petitions on anything unchangeable. Therefore the apostle adds: "Let the lowly brother glory." He speaks as if to say: whoever wishes to ask for something, let him first ask for what is necessary, concerning the obtaining of which he cannot be deceived, that is: "the Kingdom of God and His righteousness" (Matt. 6:33). Then let him ask for this constantly — not in such a way that he prays a little and immediately gives up, for this is characteristic of the proud — but let him ask persistently, patiently awaiting what he will receive with humility of soul.
Jas. 1:10. but the rich in his humiliation, because as a flower of the field he will pass away.
Jas. 1:11. For the sun rose with a burning heat and withered the grass, and its flower fell,
The apostle likens wealth to the flower of grass, wishing to show how quickly it passes away.
Jas. 1:11. and the beauty of its appearance perished.
He used the word "face" not in its proper meaning, for it is used only of a person, and is not used of other objects.
Jas. 1:11. So also the rich man will fade away in his pursuits.
By "pursuits" he means undertakings in the present life.
Jas. 1:12. 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.
We have said that trials are of two kinds and that patience is useful in each kind. The apostle, remembering the Lord's Prayer, which suggests to us the safest course, that is, that we should pray not to fall into temptation, returns to an explanation of which temptation is from God and which is from us, from our own will. However, the following is also good: the Lord and God, looking upon the great weakness of human nature, proposed that we pray for the removal of temptations from us, since His disciples were still far from perfect; but when through the knowledge of His resurrection and His ascension into heaven our weak nature was strengthened, then His brother according to the flesh teaches us no longer to fear temptations.
Jas. 1:13. Let no one say when he is tempted, "I am tempted by God";
If trials are of two kinds, then why does the apostle now place every temptation outside the will of God? But note: he did not say "tempted" in the past tense, but "being tempted" in the present. Whoever through sin and an intemperate life devises temptations for himself and, as if in a constant storm, plunges into dangers — such a person, the apostle says, is tempted not "by God," but by his own desire. For whoever has overcome an assailing temptation and has become firmer does not easily yield to temptations, especially those arising from himself, because in freedom from temptations he constantly inclines toward a more philosophic life.
Jas. 1:13. for God cannot be tempted by evil, nor does He Himself tempt anyone.
God cannot be tempted by evil, as it is said: "That which is divine and blessed neither does anything itself nor gives anything to do to others." All this is characteristic of mortal and earthly nature, in which change and mutability are observed — these primary properties of our nature. Desire and sin and the death of the soul born from it have become, as it were, steps in human perdition. For desire, having found a place of refuge, produced sin, which gave birth to death, and only by uprooting it through repentance do we lay the foundation of our other life.
Jas. 1:14. But each one is tempted when he is drawn away by his own desires and enticed.
Jas. 1:15. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.
Since it has been proven concerning the Divine nature that God is neither Himself tempted nor tempts others, here by "temptations" he means thoughts that disturb the soul, for temptations from God do not disturb but strengthen the soul by illuminating it, which is why he says: "every good gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), whereas everything that proceeds from us has imperfection.
Jas. 1:16. Do not be deceived, my beloved brethren.
Jas. 1:17. Every good gift and every perfect gift is from above, and comes down from the Father of lights,
By the Father of lights understand God, and by lights either the angelic powers or people illumined by the Holy Spirit.
Jas. 1:17. with whom there is no variation or shadow of turning.
With the God of lights there is no variation, for He Himself proclaims through the prophet: "For I am the Lord, I do not change" (Mal. 3:6), and the expression "shadow of turning" means that in God one cannot even conceive of any change.
Jas. 1:18. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.
He said "of His own will" because there are people who, by the instigation of the devil, reason that the world came together as if by chance. Above he said: "with whom there is no variation," and thereby showed that the Divinity is unchangeable; now he adds: "of His own will He brought us forth." If we came into being, then it is evident that we are not unchangeable, for is it possible that what came from non-being into being through change should be unchangeable?
And lest anyone, on account of the word "brought forth," should think that God begot the Son in the same way as us, the apostle added: "by the word of truth," for according to the words of John the Theologian: "all things were made through Him" (John 1:3), that is, through the Word of truth; therefore, if we came into being through the Word, we are not of the same nature as Him from Whom we derive our being. The words "a kind of firstfruits" signify preeminence and the highest dignity, and by "creatures" he means the visible creation.
Jas. 1:19. So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;
One must be swift to hear, not mere hearing, but active hearing that stirs one to put what is heard into practice, for it is well known that whoever listens diligently and attentively will also be ready to fulfill what is heard, while whoever, on the contrary, is slow to apply himself to something and puts it off may afterward abandon the undertaking altogether. Therefore, concerning the study of Divine matters the apostle enjoins swiftness, but concerning those things whose performance is fraught with danger, slowness. Such are words and wrath. For talkativeness in anger does not end well. Therefore a certain God-inspired man often repented of having spoken, but never repented of having kept silent. So too the blessed David commands: "Be angry, and do not sin" (Ps. 4:5), that is, do not be quick to anger and do not fall from anger into fury. The present commandment concerning words and wrath is similar to this, especially concerning wrath, which, when allowed to reach unreason, deprives one of the righteousness of God. Which is why the apostle says:
Jas. 1:20. for the wrath of man does not produce the righteousness of God.
Righteousness is a property of the soul that renders to each his due, and: "wrath destroys even the prudent" (Prov. 15:1). How then can it, darkening the mind in its passionate excess, constitute the virtue that judiciously renders to each his due? Note also that the apostle did not simply speak of one who "does not produce the righteousness of God," but of one who exerts himself in what is destructive to himself. That this is his thought is evident from the expression: "Blessed is the man who walks not in the counsel of the ungodly" (Ps. 1:1), for the addition of the definite article shows that the word "man" means one who has an inclination toward one thing or another, toward good or toward evil. One should also note that the apostle did not simply say "does," but with a prefix, in the sense of "accomplishes fully." This means that wrath is not entirely alien to righteousness, for in wrath one can discern some benefit, since in it, as in every movement of the soul, in the absence of what is praiseworthy, one can find not only what is bad but also something useful.
Jas. 1:21. Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.
Having said "filthiness," the apostle adds: "overflow of wickedness," wishing to urge that even if anyone falls frequently into filthiness, he should quickly desist from it, lest by remaining in it he allow evil to intensify through habit, for what we do frequently and in abundance usually becomes, as it were, nature, acquiring the property of nature. "With meekness," the apostle said, having in mind the teaching "word," which is not received amid noise and agitation; and by "implanted" he means that word by which we came into the world as rational beings capable of distinguishing good from evil.
Jas. 1:22. But be doers of the word, and not hearers only, deceiving yourselves.
"Deceiving yourselves" means deluding yourselves, counting your own salvation as nothing.
Jas. 1:23. 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;
"The natural face" means the knowledge of oneself through the law. This is why to the word "face" the apostle added the word "natural," for through the law we learn what we were when we came into the world, and we understand into what state the spiritual law transforms us through the washing of regeneration. Then, not abiding in such contemplation through action, we forget the spiritual gift received, for whoever gives himself over to evil deeds does not remember how he has been blessed by God, for if he remembered that he was born from above, justified, and numbered among the sons of God, he would not give himself over to deeds that reject the grace bestowed. From an ordinary mirror the apostle transitions to a spiritual mirror, without drawing out the lesson from the briefly presented example. He ought to have said this: "Whoever hears the law and does not fulfill it is like a man looking at his face in a mirror. Just as this man looked at himself, went away, and immediately forgot what he looked like, so also the other, having discerned from the Mosaic law the purpose for which he was created — namely, for the glory of God and for a life in the image of the God who created him — fulfilled nothing of what he saw, but acted exactly like the one who looked in the mirror: he should have made use of what he saw, but like that man, he did not make use of it." And the apostle does not act without purpose in this (he leaves something unsaid): he focuses the listener and strains him to hear this not casually, for it is not such listeners who are blessed, but those who join action to hearing. The Pharisees too were hearers, but since they were not doers, they are not blessed.
Jas. 1:24. for he observes himself, goes away, and immediately forgets what kind of man he was.
To hearing the apostle added doing, because for the salvation of the soul the hearing of the law alone is not sufficient, but hearing must be confirmed by fulfillment.
Jas. 1:25. 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.
The apostle said "who looks into," and not "who enters into," for the spiritual law, possessing everywhere preeminence and grandeur, knows how to attract even with the briefest reading of it.
Jas. 1:25. To the words "the perfect law" he added "of liberty" to point out its distinguishing characteristic — freedom, for the law of Christ, having freed us from fleshly bondage, establishes the one who comes to Him in liberty, makes him more attentive through this freedom, and frees him from the forgetfulness that is harmful to everything good.
Jas. 1:26. 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.
According to the understanding of the Jews, the religious person is one who shows faithfulness in deeds, because such a person seems not to belong to the crowd. The Jews, fulfilling the observances prescribed by the law, thought highly of themselves, concentrated all piety toward God in these observances, and occupying themselves only with this, dreamed of acquiring blessedness through it, while treating others with great condemnation, as is evident from the Gospel parable of the boastful Pharisee and the tax collector (Luke 18:10–14).
Restraining them from such an opinion, the apostle gives the present instruction. Having mentioned the doer of the work and called him blessed, he immediately corrects the evil that arises in many during the doing. He speaks as if to say: "You who boast of fulfilling the law, do not think to obtain blessedness for the fulfillment alone!" — for this is not pleasing to God, but pleasing to Him is the one who fulfills and at the same time is far from self-conceit and does not regard non-doers with condemnation.
Jas. 1:26. "Deceives his own heart" — he stifles, as it were, and through self-conceit, as a keeper of the law, beguiles his own conscience, for "heart" here means the same as in the words: "a contrite and humble heart" (Ps. 51:19).
Jas. 1:27. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble,
Religion seems to imply something more than faith. The word promises knowledge of hidden things, firmness in what is contemplated by faith. For this reason the apostle used such a word in speaking of the religious person. He speaks as if to say: "You consider yourself a knower of the mysteries of the law and a precise keeper of it. How so? You think this, you who cannot bridle your tongue, who condemn your neighbor, who live arrogantly, and who show compassion to none of the poor! Meanwhile the law does not approve even of one who speaks evil, but commands that compassion be shown even to enemies. Therefore, if you wish to be religious, display your religion not in the reading of the law, but in the fulfilling of it, which consists especially in showing compassion to one's neighbor. For compassion toward one's neighbor is a kind of likening to God. 'Be merciful,' it is said, 'just as your Father also is merciful' (Luke 6:36). Only your mercy must be free from partiality, because God also bestows His benefits not upon certain persons exclusively, but: 'makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust'" (Matt. 5:45).
Jas. 1:27. and to keep oneself unspotted from the world.
By "the world" here one should understand the common and base folk who corrupt themselves in their seductive desires.
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