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: