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.