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On James

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James 1:17
With whom there is no variability or shadow of turning. Because in God's nature there is no changeability, nor does His light, as the light of this world, suffer any shadow of turning, it is clear that He sends us gifts of light alone, and does not also send us the darkness of errors.

Commentary on the Catholic Epistles
James 1:18
That we might be a kind of firstfruits of His creatures. Lest we imagine that by saying, "He begot us," we become what He is, this demonstrates that a certain preeminence is granted to us in creation by this adoption. Indeed, some have translated the verses as follows: "Of His own will He begot us with the word of truth, that we should be a kind of firstfruits of His creatures." That is, that we should be better than the other creatures we see. For the law commanded to consecrate the firstfruits of crops or animals to the Lord, and the firstfruits of gold and silver were to be offered for the work of the tabernacle, which means the best of the metals. And of the ancient people of God, the prophet Jeremiah said: "Israel is holy to the Lord, the firstfruits of His harvest" (Jer. II).

Commentary on the Catholic Epistles
James 1:18
Of His own will He brought us forth by the word of truth. And the Lord in the Gospel: "You have not chosen me, but I have chosen you" (John XV). And in the prophet Hosea: "I will love them freely" (Hosea XIV). Therefore, what he had said, that every good and every perfect gift comes from God, he confirms by adding consequently, that not by our merits, but by the benefit of His will, through the water of regeneration, He has transformed us from children of darkness into children of light.

Commentary on the Catholic Epistles
James 1:19

But let every man be quick to listen, but slow to speak. Hence, he instructs the listener with moral precepts. And rightly first admonishes one to adapt an ear as quickly as possible to the teacher, but slowly to open the mouth to teach, for it is foolish for anyone to desire to preach to others what he himself has not learned. Therefore, whoever loves wisdom should first, as he previously admonished, ask for it from God. Then, as a humble listener, let him seek a teacher of truth. And in conducting himself, let him most cautiously restrain his tongue not only from idle talk but also from proclaiming the very truth he has recently learned. Hence, Solomon, writing about the distance of times, says: "A time to keep silence, and a time to speak" (Eccles. 3). Thus, the Pythagoreans, equipped with the teaching of natural science, command their listeners to be silent for five years and only then permit them to preach. For it is safer for truth to be heard than to be preached. Because when it is heard, humility is preserved; but when it is preached, it is scarcely that some amount of boasti…

But let every man be quick to listen, but slow to speak. Hence, he instructs the listener with moral precepts. And rightly first admonishes one to adapt an ear as quickly as possible to the teacher, but slowly to open the mouth to teach, for it is foolish for anyone to desire to preach to others what he himself has not learned. Therefore, whoever loves wisdom should first, as he previously admonished, ask for it from God. Then, as a humble listener, let him seek a teacher of truth. And in conducting himself, let him most cautiously restrain his tongue not only from idle talk but also from proclaiming the very truth he has recently learned. Hence, Solomon, writing about the distance of times, says: "A time to keep silence, and a time to speak" (Eccles. 3). Thus, the Pythagoreans, equipped with the teaching of natural science, command their listeners to be silent for five years and only then permit them to preach. For it is safer for truth to be heard than to be preached. Because when it is heard, humility is preserved; but when it is preached, it is scarcely that some amount of boasting does not creep upon any of the men. Hence, Jeremiah, describing the life of a well-instructed youth, counts the modesty of silence among the foremost studies of virtues. "It is good for a man," he says, "that he bear the yoke in his youth. Let him sit alone and be silent" (Lamentations 3).

Commentary on the Catholic Epistles
James 1:19

And slow to anger. Because the maturity of wisdom is only perceived with a tranquil mind. For it is written, anger rests in the bosom of fools (Eccles. VII). However, it does not so much alter the speed of anger, as to approve its slowness, but rather admonishes this, that even in the hour of perturbation and quarrels, let us beware lest anger creeps upon us; or if it has crept upon us, let us restrain its impulse within the confines of the mouth, and after the hour of crisis has passed, let us more freely purify it from our heart over time. Or certainly, he commanded us to be slow to anger, so that we do not turn the serenity of our countenance into austerity for any reasons, but only for certain reasons. For example, if we see that those near us, especially those entrusted to us, cannot be corrected otherwise, let us then exhibit the severity of the word or even of stricter judgment, while maintaining as much as human nature allows, the serene state of our mind. For (as I believe) Phinehas, Samuel, Elijah, and Peter were slow to anger, and yet they punished the sinners, whether by…

And slow to anger. Because the maturity of wisdom is only perceived with a tranquil mind. For it is written, anger rests in the bosom of fools (Eccles. VII). However, it does not so much alter the speed of anger, as to approve its slowness, but rather admonishes this, that even in the hour of perturbation and quarrels, let us beware lest anger creeps upon us; or if it has crept upon us, let us restrain its impulse within the confines of the mouth, and after the hour of crisis has passed, let us more freely purify it from our heart over time. Or certainly, he commanded us to be slow to anger, so that we do not turn the serenity of our countenance into austerity for any reasons, but only for certain reasons. For example, if we see that those near us, especially those entrusted to us, cannot be corrected otherwise, let us then exhibit the severity of the word or even of stricter judgment, while maintaining as much as human nature allows, the serene state of our mind. For (as I believe) Phinehas, Samuel, Elijah, and Peter were slow to anger, and yet they punished the sinners, whether by sword or by word. But Moses, though he was a very meek man, went out from Pharaoh whom he saw as incorrigible, very angry, and threatened him with punishment, which he also carried out in deed.

Commentary on the Catholic Epistles
James 1:20
For the anger of man does not produce the righteousness of God. The meaning is clear, because whoever rashly subjects himself to the sin of anger, even if he appears just to men, is not yet perfectly just in the divine judgment. But it can be understood more profoundly, because it is said of the Lord: "But you, Lord of hosts, judge with tranquility" (Wisdom XII). Any human judge who judges a delinquent with a disturbed mind, even if he judges justly, cannot imitate the justice of divine judgment, into which disturbance does not enter.

Commentary on the Catholic Epistles
James 1:21
For this reason, putting away all filthiness and abundance of malice, in meekness you have received the implanted word. First, he orders both the body and the mind to be cleansed from vices, so that they may be worthy to receive the word of salvation. For he who does not first turn away from evil cannot do good. Indeed, he designates all impurity of both flesh and soul. But malice properly refers to the depravity of the inner man. "Receive," he says, "the implanted word," that is, the word which we impose on your hearts by preaching, you must receive by learning. Or certainly, it should be understood this way: the word which was implanted in you on the day of redemption, when God voluntarily begot you, now receive it more perfectly, even fulfilling it with works, which you already hold in ministry.

Commentary on the Catholic Epistles
James 1:21
Which can save your souls. Even if you suffer temptations in body, or are consumed by death from the unfaithful.

Commentary on the Catholic Epistles
James 1:22
Be however doers of the word, and not hearers only, etc. Thus also Paul about the observers of the law. "Not the hearers," he says, "of the law are just before God, but the doers of the law shall be justified" (Rom. II). And in the Apocalypse John, having said: "Blessed is he who reads and those who hear the words of the prophecy of this book," immediately added: "And keep those things which are written therein" (Apoc. I).

Commentary on the Catholic Epistles
James 1:25
But he who has looked into the perfect law of liberty and has continued in it. By the perfect law of liberty, he means the grace of the Gospel. For the law brought nothing to perfection (Hebr. VII). And elsewhere: "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption of sons" (Rom. VIII). And again: "Where the Spirit of the Lord is, there is liberty" (II Cor. III). And the Lord Himself: "If the Son therefore shall make you free, you shall be free indeed" (John VIII).

Commentary on the Catholic Epistles
James 1:25
Not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Not by the futile hearing of the word, but by the execution of the work is happiness prepared. Thus also the Lord speaking to the disciples: "If you know these things," He says, "blessed are you if you do them" (John XIII).

Commentary on the Catholic Epistles
James 1:26
But if anyone thinks that he is religious, not restraining his tongue, but deceiving his heart, this person's religion is worthless. He had previously advised not only to hear the word of God but also to do it. Now he adds that even if someone seems to exercise the Lord's commands, which he has learned, in deeds, if he does not also restrain his tongue from slanders, lies, blasphemies, foolish talk, even from much speaking itself, and other things by which he usually sins, he boasts in vain about the righteousness of his works. Just as Paul, approving the sentence of a Gentile poet, says: 'Bad company ruins good morals' (I Cor. XV).

Commentary on the Catholic Epistles
James 1:27
To visit orphans and widows in their distress and to keep oneself unspotted from the world. Because he said that the doer of the work will be blessed in his act, now he says which deeds are most pleasing to God, namely mercy and innocence. For in that he commanded to visit orphans and widows in their distress, he suggests all that we must do mercifully towards our neighbors. How much this matters will be revealed at the time of judgment, where the Judge will say: 'As you did it to one of the least of these my brethren, you did it to me' (Matt. XXV). Furthermore, in that he commanded us to keep ourselves unspotted from this world, he shows all those things in which it is fitting to keep ourselves chaste. Among these are also those things which he had previously advised to observe, that we should be slow to speak and slow to anger.

Commentary on the Catholic Epistles
James 1:27
Religion that is pure and undefiled before God and the Father is this. Beautifully did he add "before God and the Father," because there are those who seem religious to men, while they are considered profane by God. Therefore, Solomon also says: 'There is a way that seems right to a man, but its end is the way to death' (Prov. XIV).

Commentary on the Catholic Epistles
James 2:2-3
For if there comes into your assembly a man with a gold ring, in fine clothing, and there also comes in a poor man in shabby clothing, and you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or "Sit down at my feet." In this exposition of the sentence let us use the words of blessed Augustine. "If," he says, "we refer this difference of sitting and standing to ecclesiastical honors, it must not be thought a small sin to have the faith of our Lord Jesus Christ of glory with partiality. For who can tolerate that a rich man should be chosen to the seat of honor in the Church, disregarding a poorer but more learned and holier man? But if he speaks of everyday seating arrangements, who sins here (if indeed he sins) except when he judges internally within himself that the other seems better to him to the degree that he is richer?"

Commentary on the Catholic Epistles
James 2:4
Do you not judge among yourselves and become judges with evil thoughts? It follows:

Commentary on the Catholic Epistles
James 2:5
Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he promised to those who love him? He calls the poor, humble, and those who, through contempt of visible things, but faith in invisible riches, are despicable to this world. For such the Lord Jesus Christ has chosen by saying: Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. He has chosen such when he created poor parents for himself, whose service nourished him coming into the world. But he has made them illustrious and noble by the expectation of the future kingdom.

Commentary on the Catholic Epistles
James 2:5
Listen, my beloved brothers. He says, pay closer attention, because those who are richer in the world are not necessarily better in the divine judgment.

Commentary on the Catholic Epistles
James 2:6
Do not the rich oppress you by power, and drag you into courts? Do they not blaspheme the honorable name which was invoked upon you? Here he shows more clearly who are the rich, concerning whose humiliation and destruction he previously disputed. Truly, those who place their riches before Christ, entirely alien to his faith, nonetheless oppress those who believe by power, dragging them into the courts of the powerful, and blaspheming the name of Christ, which is above every name. This is shown quite clearly in the Acts of the Apostles and in the Epistles of Paul the Apostle, that many leaders among the Gentiles, especially among the Jews, did this in the times of the apostles.

Commentary on the Catholic Epistles
James 2:6
But you have dishonored the poor. For the one to whom it was said: You stand there, when it was said to the one with the gold ring: You sit here well.

Commentary on the Catholic Epistles