Bishop MacEvily’s Commentary on James 1:17-21

This post includes the Bishop’s summary of all of chapter 1, followed by the notes on verses 17-21. Also, I’ve included the Bishop’s paraphrase (in purple) of the text he is commenting on.

A Summary of James Chapter 1~St. James commences this chapter, with the Apostolical salutation (1). He, next, exhorts the converted Jews, to whom this Epistle is directly addressed, to receive with joy, the different afflictions with which they were visited (2, 3). He encourages them to practice the virtue of patience in all its perfection (4), and points out the source from which the true wisdom to understand, and practically conform to these admonitions, is to be derived, and the means of obtaining it, viz., Prayer; one of the conditions of which he mentions (4-7). He next alludes specially to the temptations peculiar to the rich and to the poor, and points out the remedies to be adopted both by one and the other (9-11). He points out the reward, in store for patient andpersevering suffering (12).

He, next, obviates a difficulty which might arise from a false conception of his doctrine, owing to the different respects under which “temptations” might be considered. He says that, viewed in the light of seductions to sin, God is not their cause, but rather man’s own corrupt passions, which, when indulged, end in death (13-16).

Havingpointed out the cause of moral evil, he next proceeds to point out the source of all good (17), and refers particularly to one great blessing for which we are indebted to God’s pure bounty, viz.—our regeneration and call to the faith (18).

He next delivers wholesome instructions regarding the government of the tongue, particularly in reference to religious teaching, and assails the fundamental error, then prevalent, probably deduced from a false conception of the words of St. Paul to the Romans, respecting the sufficiency of faith alone—an error, the refutation of which was one of the principal objects of this Epistle (22). He shows by an example the in-utility of faith without good works (23, 24), and points  out certain works as necessary (26, 27).

Jas 1:17  Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.

Far from being the author of evil, it is from Him-the source of all light, physical or moral, natural or supernatural-every good and escellent gift, whether of nature or grace, alone proceeds, descending from his heavenly throne; and, unlike the great luminary, by which light is diffused throughout this earth, and in which there is daily change of position, in his apparent course through the heavens, and alternating vicissitudinous change of shadow, in his annual passage from tropic to tropic, in God there is no change in the distribution of his gifts; now dispensing good, again, evil. He, the ever unchangeable author of all good, dispenses to all who pray to him, with a liberal and plentiful hand.

Having shown the source and true cause of evil, St. James now points out the
origin of all good. This comes “from above,” from heaven, where God in a special manner dwells, from whom “every best gift,” (in Greek, πασα δοσις αγαθη, every good giving), “and perfect gift” proceeds, by which it is implied, that not alone every good gift, but the very giving thereof, comes from God. Some interpreters say, that “every best gift,” and “perfect gift,” refer to the same thing, and are repeated for the sake of greater emphasis. Others make the former refer to all natural gifts, and the latter, which is called “perfect,” or superexcellent, to the supernatural gifts of grace. In this verse, two things are asserted, viz., that everything coming from God is good and excellent, which refutes the impious assertion of Simon Magus, afterwards more fully evolved by the Manichees; and secondly, that God alone is the source of all good, which refutes the errors of Pagan philosophy, afterwards revived by the Pelagians. “The father of lights ;” he is called ” father,” because the first source and author ” of lights,” which may regard the natural lights of the sun, moon, and stars. Light is emblematic of good, as darkness is, of evil, or “lights” may be understood of the intellectual, spiritual lights, whether of nature, grace, or glory; and from God, as their great source, proceed all the good gifts, represented by the light of the heavenly bodies, and the gifts of intellectual knowledge, whether natural or supernatural, actual or habitual. To him, then, we should have recourse, in order perfectly to understand these sublime paradoxes put forward by St. James, regarding the blessings of tribulation, and the joy they should cause in us (verses 2, 3), &c., and as father of all light and knowledge, he will enlighten our understanding to perceive them.

“With whom there is no change,” &c. The Apostle represents God, as a great luminous sun or body of light, diffusing his radiance and blessings throughout all creation; but, he removes from him all the imperfections of our present sun. He need not change from place to place, as our sun, who in his apparent daily motion, makes his place different at morning, noon, and night. To this, the word “change” most probably refers, which, in reference to God, means that there is no change in him, in reference to the distribution of his gifts, now dispensing good; again, evil. “Nor shadow of vicissitude,” which, in reference to the natural sun, refers to his annual motion, when he apparently moves towards the tropics, and from them; and according to his proximity or distance are the shadows cast by him, shortened or lengthened. It is to this alternate lengthening and lessening of the different shadows, that the Greek words for “shadow of alteration,” τροπης αποσκιασμα, refer. In reference to God, it means, that God is the constant and ever liberal source of good, not dealing it out at one time with a sparing, at another, with a liberal hand.

Jas 1:18  For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

And in confirmation and illustration of his being the unchangeable author of every good and perfect gift, we may adduce the fact, that of his free and gratuitous will, without any claim or title of justice on our part, he has given us a new spiritual birth in baptism, whereof faith, conceived from his revealed word of truth, is an indispensable condition; so that by our vocation to the faith we are become, in a certain sense, the choicest and first fruits of creation.

As an illustration of the good gifts conferred on us by God, the Apostle adduces that most excellent of good gifts, our spiritual regeneration in baptism. “Of his own will,” I.e., without any merits of ours; and hence, this was on his part a perfectly gratuitous gift. “Hath he begotten us,” which, most probably, refers to our spiritual birth in baptism, whereby a new spiritual existence was conferred on us. “By the word of truth,” may refer to the form of baptism; or, more probably, to the word of God, conceived through faith, which in adults is an indispensable condition, for receiving a new spiritual regeneration in baptism. The same idea is, very likely, conveyed here, as in chapter 5:26, to the Ephesians: “By the laver of water, in the word of life.”
“That we might be some beginning,” in Greek, απαρχην, first fruits, “of his creature,” may refer to the members of the Church, who are selected by God, in preference to all other men, as his choice portion out of the rest of the mass of mankind. Others understand the words, of those who were first called to the Church and the faith; they were taken from the Jews, and they were the first fruits of such, as were, through their instrumentality in all future ages, to be associated to the Christian Church.

Jas 1:19  You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.

This is a gift of the excellence of which you are yourselves fully conscious, and for which, my dearet brethren, you must feel duly grateful. And let every person amongst you be ready and prepared to listen with docility to the word of truth already referred to, and be tardy in acting the part of teacher in giving utterance to it. And let each one control all feelings, and every expression of anger, into which those who have an inordinate pruriency for speaking and disputing with others are apt to fall.

“You know, my dearest,” &c. “You know;” in some Greek copies, it is ωστε
wherefore; in the Codex Vaticanus, ιστε, “you know.”

“And let every man be swift to hear, &c.” St. James now proceeds to deliver wholesome instructions regarding the proper government of the tongue, and the repressing of all feelings of anger. It is commonly supposed by Commentators, that St. James here refers to the abuse of the gift of tongues, accorded to many in the infancy of the Church, to which reference is made (1 Cor 14). The Jewish converts had an inordinate wish, after their conversion, to display the same power of speaking, which they exercised in the synagogue, to the confusion and disorder of the Christian assemblies. St. James cautions them against this abuse. “And slow to anger,” which a spirit of disputation is apt to engender. No doubt, the admonition of St. James here applies to Christians at all times, and recommends a due regard to silence on all occasions, together with a proper regulation of the tongue, and a restraint on the impulse of anger. The admonition conveyed in this verse, together with that subjoined in verse 22, forms a theme whereon St. James dilates, up to chapter 4:12, with the exception of a brief digression, at chapter 2:1-13.

Jas 1:20  For the anger of man worketh not the justice of God.

And first, regarding anger. The man who acts under the influence of anger, far from performing works consistent with real justice, by which we are justified before God, will, on the corU;rary, perform bad works, by which true justice is lost.

Inverting the order of treating the admonitions of the preceding verse, he first refers to anger. In the words of this verse more is conveyed than is expressed; by it is meant, that not only an angry man does not perform good works whereby “the justice of God,” i.e., true justice, is acquired and preserved, but that he performs wicked, evil works.

Jas 1:21  Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

Wherefore, in order to live up to the new spiritual birth you have received (verse 18), and more effectually to repress anger, laying aside all uncelanness and defilement of sin, all impure and unclean affections, which defile the soul, but particularly the redundant affections of malevolence and malice, in the spirit of meekness, receive and foster the doctrines of truth already implanted among you, which alone can save you.

He now recommends them to live up to their new spiritual existence (verse 18); and in order thereto, they should avoid evil, by laying aside their vicious affections; and do good, by receiving the word of God with meekness, &c. (verse 21). “All uncleanness.” The Greek word, ρυπαριαν, literally regards the filth adhering to the body. Hence, some understand it of the sordid vice of avarice; others, of impurity. It more probably refers to sinfulness of all kinds, whereby the soul is defiled. “And abundance of malice.” In this is specified the viciousness in general, referred to in the preceding words. It probably regards feelings of malevolence towards our neighbour. This is a source of anger. In the word “abundance,” is conveyed an idea borrowed from agriculture. The husbandman carefully prunes away all superfluous and redundant weeds, whereby the earth is exhausted, and the good seed choked up; so they, too, should carefufly cut away all the noxious affections, of which human nature, in its present fallen state, is so prolific; which, like tares, choke and prevent the growth of the good seed of God’s word and grace in their hearts. “With meekness, receive the ingrafted word.” In the place of vindictive, revengeful desires, they should substitute a spirit of meekness, and in this spirit receive, or rather foster, the doctrines of truth, which, to distinguish them from those truths known by the light of reason, are termed “ingrafted.” In these latter words the Apostle inculcates the admonition given in the first part of verse 19, “be swift to hear,” &c.

Bishop MacEvily’s Commentary on James 4:1-10

This post opens with Bishop MacEvily’s brief summary of James, chapter 4, followed by his notes on today’s reading (4:1-10). I’ve also included (in purple text) his paraphrasing of the verses he is commenting on. Text in red, if any, are my additions.

A Summary of James, Chapter 4~In this chapter, St. James points out the source of the dispositions which he censures, as opposed to that peace recommended by him in the foregoing chapter—viz., the corrupt passions of the human heart (verse 1). He shows, in the next place, the utter folly of seeking for true happiness in the gratification of these passions, instead of having recourse by prayer to God, from whom alone true happiness can come (2). And although they have recourse to God, still their prayer is of no effect, for want of the proper dispositions, either as regards the object of petition, or its motive (3). He then points out how utterly incompatible are the friendship of God and the opposite friendship of the world, enticing us to commit sin, and desert from God (4). This he illustrates by a reference to the testimony of Sacred Scriptures (5), and he mentions the claims God has on our undivided service and love (6).

He next exhorts them to range themselves under the banners of God, and fight manfully against the devil (7); and in order to battle in the service of God, as they should, he recommends them to enter on a new life of virtue, to do penance for the past, and practice the virtue of true, unaffected humility (8-10).

He then cautions them against another vice, springing also from pr’ide—viz., the vice of detraction, and all the other vices of the tongue, whereby our neighbour’s character is unjustly injured. He shows the enormity of detraction; because, the man guilty of it constitutes himself a judge of the law (11), and intrudes into the province of the Supreme Lawgiver (12).

He censures another fault of the tongue, common among woorldly-minded men, consisting in this: that in giving expression to their future resolves, they speak, as if they reposed their entire reliance on their own strength, without any dependence ofi the will and adorable Providence of God(13-17).

Jas 4:1  From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?

From whence, think you, spring these strifes and contests that exist amongst you? Is it not from the corrupt passions and irregular desires of your hearts, which employ the different members of your bodies, as the instruments of the warfare, which they constantly endeavour to sustain in the soul?

“Wars and contentions” (in the Greek, for “contentions” we have, μαχαι = mache, “fights”), probably refer to the same thing—viz., quarrels and disputes, which may be either of a civil or religious nature, to which latter kind the Jews were particularly prone. Some Commentators refer this also to the teachers—it is better, however, extend it to all Christians; and as these words are written for all times, probably the word “wars” may refer to those which St. James foresaw would take place at a future day, even between Christian states. They all originate in their “concupiscences,” i.e., their unsubdued lusts, “which war in your members,” i.e., which employ the members of the body, viz., the eyes, the ears, the tongue, the hands, &c., as instruments of that warfare, which the unsubdued passions of pride, selfishness, avarice, &€., endeavour eternally to carry on in the soul of man.

Jas 4:2  You covet, and have not: you kill and envy and cannot obtain. You contend and war, and you have not: because you ask not.

(Behold both the utter folly of seeking true happiness in the gratification of your corrupt passions, and the total disappointment in which this gratification ends): for, although you obey the dictates of these corrupt passions, still you cannot secure their object; although you indulge in mortal hatred and envy towards whomsoever you think to obstruct your designs; still, you cannot possess that which you seek. You strive and labour hard in pursuit of happiness, and you cannot find it; because, you have not recourse to the proper means of obtaining from God, from whom alone they can proceed (James 1:17), these real and substantial goods, alone capable of satisfying the cravings of the heart; that means is, fervent and humble prayer.

In this verse, he shows the utter folly of seeking for pleasure and real happiness in the gratification of these concupiscences, since this gratification ends in total disappointment. “You covet,” i.e., indulge these passions, “and have not,” and still you cannot secure the object of their gratification. “You kill and envy and cannot obtain.” For “kill,” the reading in some Greek copies is, “you envy and are jealous.” And this reading Estius thinks would make better sense. The reading followed by the Vulgate, φονευετε και ζηλουτε, “you kill and envy,” has, however, the authority of the best manuscripts, in its favour; and the word “kill,” most likely refers to the will and disposition to commit murder, the guilt of which it entails; rather than to the act, although, even amongst the early Christians, some might possibly be found to commit the deed; and what wonder, was not a Judas found among the twelve Apostles to do worse?

“You contend and war, and you have not, because you ask not,” i.e., you strive and labour hard to gratify your desires; and still, you possess not the happiness, of which you are in search, “because you ask not,” because you have not recourse to God by prayer, to obtain these solid and substantial goods, alone capable of satisfying the cravings of the heart, which come only from Him, who is the source of every good gift (James 1:17).

Jas 4:3  You ask and receive not: because you ask amiss, that you may consume it on your concupiscences.

And although you may have recourse to prayer, it is of no use to you, from a want of the proper dispositions; you ask for what you may waste on the guilty gratification of your corrupt passions, instead of seeking for what will advance your spiritual interests, the concerns of your eternal salvation.

The words of this verse are an answer to an objection which the addressees are supposed to make to St. James; we do ask, and this is of no use for us. St. James answers, that their prayers are fruitless, for want of the proper dispositions, either because the object of their petition is bad, and the required feelings of humility, confidence, and perseverance, are wanting, both of which, as to the object and dispositions of their prayer, are included in the word “amiss:” or, because the motive of their prayer may be bad—their object in begging for temporal goods is, “to consume,” to squander them in gratifying their corrupt passions; to such prayers, God will never lend an ear.

Jas 4:4  Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world becometh an enemy of God.

Know you not, who, in the criminal indulgence of your passions, violate the vows pledged to God in baptism, and are, therefore, guilty of a spiritual adultery, that the inordinate love and friendship of this world, in obedience to which you gratify your corrupt passions, are the enemies of God. Whosoever, therefore, wishes to become the friend of this world, must become the enemy of God, who cannot bear a divided heart or allegiance.

“By adulterers,” some understand those guilty of carnal adultery. In the Codex Vaticanus, the reading is, μοιχαλιδες = moichalides, adulteresses, as if addressing those carnally guilty of this grievous crime. It is, however, more commonly understood to refer to spiritual adultery, of which the sinner is guilty, when he deserts and proves unfaithful to God, to whom he was betrothed, and to whom he pledged his faith in baptism. This latter interpretation is rendered probable by the following words: “know you not that the friendship of this world is the enemy of God,” as if he said; in the desertion of God for the friendship of his enemy and rival, this “adultery” consists. St. James here exhibits God and the world as two rivals, both of whom cannot be served at the same time, as God will not admit of a divided heart, of a divided service or allegiance. St. James, of course, here speaks of that “friendship” and love “of this world,” which implies a conflict with, and a violation of, the law of God. It is, as considered and viewed in this latter respect, that we always find the “world” reckoned in Scripture as the enemy of God and of man’s eternal welfare; because it demands a service inconsistent with the undivided service we owe God. The Commentators who, with Œcumenius, understand the preceding verses of this chapter to refer to the teachers, have very little difficulty in tracing the connection of this verse with the preceding, thus: Know you not, who in the exercise of your ministry, seek only your own elevation, and the praises of men, before the glory of God, and are, therefore, guilty of spiritual adultery, that the friendship and inordinate love, which you have for this world, for its riches, honours, and praises, is opposed to the love you owe God; and that by becoming the friends of this world, you become the enemies of God? In the interpretation adopted in the Paraphrase, it is not at all necessary to trace any connection with the preceding. It may be said, that the Apostle enters here on a new topic altogether, a thing quite in accordance with his style in this Epistle.

Jas 4:5  Or do you think that the scripture saith in vain: To envy doth the spirit covet which dwelleth in you?

Or, can you imagine, that the Scripture speaks in vain, when in many passages, referring to the holy jealousy which God entertains for our souls, so as not to endure a rival, it says, at least in terms equivalent to the following: “the holy spirit of God, that permanently dwelleth in you, covets you to such a degree, as to be jealous of any rival in your affections?”

This passage has been variously interpreted by different Commentators. Some understand by “spirit,” the corrupt spirit of man. This opinion is preferred by Estius. Others—and, it would seem, with greater probabilit—refer it to the spirit of God, received in baptism. Of this spirit we find it frequently said, that it dwells in the soul of man; and of the same only could the words of the following verse be verified. “But he giveth greater grace.” The meaning of the passage, then, appears to be (as in Paraphrase), that the Holy Ghost, dwelling in a Christian, so loves him, as to entertain feelings, analagous to envy, at his being possessed by any other. The connection of this interpretation with the context is quite evident; it goes to show, that the man who gives the world a place in his heart, is become the enemy of God, who cannot peaceably dwell in a soul that has an affection for his rival.

But the question may be asked: What does the word “Scripture” refer to, and in what part of Scripture is the text here quoted to be found?

Answer.—Whenever the Scripture is quoted by any of the writers of the New Testament, reference is made to some part of the Old Testament; to the law and the prophets.

It is not clearly ascertained in what part of the Old Testament the text referred to is found. Most likely, reference is made to the passage in which God is described as a “jealous God” (Exodus 20:6, and elsewhere); and St. James quotes not the language but the sense of these passages, which he develops and explains in his own words. Others make the word, “Scripture,” allude to the foregoing; and these place a note of interrogation after the words “in vain,” thus: “Do you think that the Scripture saith in vain?” when, in several passages, it represents the friendship of this world as the enemy of God. And then, again, they ask, “Does the spirit that dwells in you covet unto envy?” (The Greek for ” in you,” is,  εν ημιν = en hēmin, in us). By no means; since the Holy Spirit of God, rather prompts to acts of benevolence and virtue. According to this latter construction, there is no scriptural allusion or quotation whatever, contained in the words, “to envy doth the spirit,” &c. The interpretation adopted in the Paraphrase seems preferable, and more in accordance with the context.

Jas 4:6  But he giveth greater grace. Wherefore he saith: God resisteth the proud and giveth grace to the humble.

But, if he be jealous of every other, what wonder, since he bestows benefits incomparably greater than those bestowed by any other, which therefore, entitle him exclusively to our love and, undivided affection. But in order to be partakers of this abundant grace which the spirit of God bestows, we must be humble; hence it is, that in referring to the dispensation of this abundant grace, he saith: “God resists the proud and gives his grace to the humble.”

“But he giveth greater grace,” &c., i.e., it is no wonder that he should be jealous of every other rival in our affections; since every other, that may claim our affections, can bestow, at best, but fleeting, unsubstantial goods, which end in bitterness and remorse, and bear no proportion with “the greater grace,” the eternal blessings, he has in store for us, of which he gives us a sure earnest in this life. In the other interpretation, the words of this verse may be connected with the preceding, thus: “Does the Holy Spirit of God prompt us to acts of envy?” (verse 5). By no means; since, on the contrary, he bestows abundant grace to overcome these vicious dispositions of our nature, and to incite us to acts of benevolence.

“Wherefore he saith: God resisteth the proud,” &c., i.e., in order to be partakers of this abundant grace of God, the first and most necessary disposition on our part is humility, to the absence of which we may trace the vices we have been denouncing in the preceding part of the chapter. This quotation would appear very much to favour the interpretation and construction just referred to; since, far from promoting us to envy, the spirit of God bestows great grace, but only on those who have dispositions of humility so opposed to the spirit of envy. The words, “God resists the proud,” &c., are quoted here by St. James according to the Septuagint version. In the Vulgate of St. Jerome, they run thus: “He shall scorn the scorners, and to the meek, he shall give grace.”—(Proverbs 3:34).

Jas 4:7  Be subject therefore to God. But resist the devil: and he will fly from you.

In a spirit, then, of humble submission and obedience, place yourselves under the banners of the Almighty, and manfully resist the devil, and you shall put him to flight.

“Therefore,” whereas, it is only to the humble he will give grace, “be subject to God.” In Greek, υποταγητε, i.e., with true humility of heart, and a ready disposition to obedience, range yourselves under the banner of God.  “And resist.” The corresponding Greek word, αντιστητε, means, stand against the devil, in which, as in the preceding word, “be subject,” a military metaphor would appear to be implied.

Jas 4:8  Draw nigh to God: and he will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double minded.

With true humility of heart, aided and assisted by his preventing grace, approach unto God, and he will draw nigh to you, by a greater effusion of his graces; aided by the same grace, cleanse your actions and reform your conduct in future, you sinners; and purify your thoughts and motives, you who have been wavering between pleasing God and gratifying your passions.

“Draw nigh unto God.” Of course, this is to be effected by the aid of divine grace; but, as in the performance of a salutary action, the human will and divine grace concur, the entire effect is sometimes in SS. Scripture wholly ascribed to the will of man, as here, and at other times, to the more principal cause, viz., divine grace. “Cleanse your hands, ye sinners.” The most effectual means to be adopted by those who have been enrolled under the sacred banners of God only of late—”ye sinners”—for resisting the devil is, “by cleansing their hands,” in other words, by ceasing from wicked actions, and by performing good works, of which the “hands” are. the chief instruments. As to those, who have been wavering between pleasing God and gratifying their passions, or between their inveterate habits of sin, and their weak purposes of good—”ye double minded” (διψυχοι = dipsuchoi, having two souls)—their duty, aided and assisted by divine grace, is “to purify their hearts,” i.e., their thoughts, motives, and intentions. “If thine eye be simple, thy whole body will be lightsome; but if thy eye (i.e., the intention or motive) be evil, thy whole body (i.e., the body of thy actions) will be darksome” (St. Matthew 6:22). For the full meaning of “double minded,” see James 1:8.

Jas 4:9  Be afflicted and mourn and weep: let your laughter be turned into mourning and your joy into sorrow.

In order to correct your vicious habits, and make atonement for the past, devote yourselves to the salutary rigours of holy penance; weep and mourn over your past infidelities. Let the laughter, to which you gave expression, and the joy, which you inwardly felt during the enjoyment of the passing and fleeting pleasures of sin, be now exchanged for mourning and inward sorrow of heart.

In order to make atonement for the past, and dispose themselves for reconciliation, they should have recourse to the salutary exercises of holy penance; they should “afflict” themselves, “mourn and weep;” the laughter in which they indulged during the temporary and transient enjoyment of sinful pleasures, should now be exchanged for “mourning,” and the passing “joy” which they then felt should be exchanged for the opposite and contrary feeling of penitential ” sorrow.” Similar is the exhortation of the Prophet Joel 2:12: “Be converted to me with all your hearts, in fasting, and in weeping and mourning.” From this passage it is clear, that external works of satisfaction form a part of the penance, which is necessary for our reconciliation with God.

Jas 4:10  Be humbled in the sight of the Lord: and he will exalt you.

Humble yourselves sincerely and profoundly not alone before men, who only see the exterior, but also in the sight of God, who sees the very thoughts of the heart; and he, who raises up the humble, will exalt you also, with the gifts of grace here, and eternal glory hereafter.

“Be humble,” &c. The chief disposition for our reconciliation with God, is true humility, “in the sight of the Lord,” i.e., truly humbled; for things are seen by God, as they really are; the words also suggest the most effectual means of acquiring true humility, which is the consideration of God’s infinite greatness, and of our own nothingness. “Quis tu Domine? quis ego?exclaims St. Francis. Tu abyssus omnis boni, et ego abyssus omnis mali et nihili. Noverim te Domine, noverim me, was the favourite exclamation of St. Augustine. O God ! grant us this all-necessary virtue of humility.

Bishop MacEvily’s Commentary on James 3:13-18

The weekday lectionary continues through the Epistle of James, and 3:13-18 is the first reading for Monday, February 20, 2012. I’ve included (in purple) the Bishop’s paraphrase of the text he is commenting on. His notes follow.

Jas 3:13  Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

But who amongst you is gifted with the wisdom and knowledge, indispensable qualifications of a teacher? If there be any such person amongst you, let him, in addition to the foregoing qualifications, by the example of an edifying life, exhibit his good works, which will be seasoned by meekness in teaching true wisdom; or, which will be accompanied by meek wisdom in teaching.

After a rather lengthy digression regarding the vices of the tongue, the Apostle now returns to the subject with which he commenced this chapter, regarding the inordinate desire of acting in capacity of teachers, wherein men are most liable to fall into serious faults of the tongue. He now explains the qualities with which a teacher of others should be gifted. “A wise man and endued with knowledge.” Wisdom and knowledge are two indispensable qualifications for a religious teacher. By “wisdom,” which is the same as the sermo sapientiæ (1 Cor 12:8), is meant the power or faculty of explaining the truths of faith, on the principles of faith (v.g.), showing the congruity
of the Incarnation, on the grounds pointed out by faith; by “knowledge,” the faculty of explaining moral precepts, or of explaining the truths of faith, by examples derived from human things. St. James, by asking the question, “who is gifted with knowledge and wisdom?” supposes that no one can undertake the office of teacher without these qualifications. “His word.” (In Greek, τα εργα αυτου, his works). “In the meekness of wisdom;” without showing good example, teaching will avail but very little. The example of a teacher will be a stronger incentive to virtue than his words can be. “Meekness” is a quality of all others the most necessary; a supercilious moroseness in the exercise of teaching or correction, will only serve to disgust the hearers, instead of promoting edification.

Jas 3:14  But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

But if you indulge, and give way to, corroding envy, and an inordinate internal disposition for contention, you should not vainly glory and be liars against the truth by claiming what you have not, viz., true wisdom.

“Bitter zeal;” feelings of envy, which embitter the mind, and are “bitter” in their effects to others. “And there be contentions in your heart.” The Greek has
not ‘”there be,” it simply is, και εριθειαν, and contention in your heart, i.e., an inward disposition to indulge in contentions and strife, the constant attendants of bitter zeal or envy; and this bitter zeal results from an inordinate desire to exercise unduly the functions of teacher. “Glory not and be not liars against the truth,” by laying claim to what they have not, viz., true wisdom; for, this they could not possess, together with a spirit of envy in their hearts. “Anbe not liars,” &c. ” Not,” is omitted in the Greek. It is, however, clearly understood.

Jas 3:15  This wisdom descendeth not from above, but is earthly, sensual, devilish.

For, the wisdom exhibited by the envious and contentious is not the true wisdom, which only comes from above, from the throne of God, the unchangeable author of every good gift (James 1:17). But the wisdom of
such persons is “earthly” having for its object the attainment of mere earthly goods, the gratification of avarice. “Sensual,” having for object the gratification of beastly lusts and animal pleasures. “Devilish” seeking for the gratification of pride, and for self-advancement, by the base means of intrigue, low cunning, and deceit.

He assigns in this verse reasons for saying, that the envious, contentious men of whom he spoke, would glory against the truth by laying claim to true wisdom; because, the wisdom of such person is not the wisdom “descending from above,” whence alone true wisdom can come (James 1:17). He describes this wisdom by three characters wholly incompatible with true wisdo—”earthly,” “sensual,” “devilish.”—Vide Paraphrase. It is diabolical or devilish, because the devil is a spirit of pride, the author of lies, of cunning and deceit; and this false wisdom, seeking only for the gratification of pride, urges us on, by means of cunning and intrigue, to self-advancement and self-exaltation. How perfectly similar to the description of the spirit of the world given by St. John (1 John 2:17) (“Concupiscence of the fiesh”), “sensual.” (“Concupiscence
of the eyes”), “earthly.” (“Pride of life “), “diabolical.” (“Which is not from the father.”) “This is not wisdom descending from above.”

Jas 3:16  For where envying and strife is, there is confusion and every evil work.

For, bitter envy and contention are the parents of confusion and disorderly conduct of every kind, and of all sorts of wicked works.

“Inconstancy,” i.e., disquietude, tumults, and seditions. St. James proves that the wisdom of the envious is “earthly, sensual, &c,” because it is inconstant and turbulent, creating tumults and seditions, clearly observable in the conduct of the heretics, in all ages, but particularly true of modern reformers, as may be seen from the history of their times. The conclusion which St. James wishes us to derive from this verse is, that men acting under the influence of such a spirit cannot be possessed of true wisdom.

Jas 3:17  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

But true wisdom, which descends from above, from the throne of God, is distinguished by opposite qualities and characteristics. First, it inculcates, and disposes to, purity both of soul and body; next, it inculcates, and disposes us to cultivate, as far as possible, peace with all men; it is opposed to all vain display and ostentation, or, it is urbane and affable to all; it is not obstinately wedded to self-opinion and judgment; but, easily persuades us to adopt the good measures and advice proposed by good men; it inclines us interiorly, to take compassion on the wretched and miserable; and prompts us to works of beneficence and charity to the poor, which are the good fruits, springing from the virtue of mercy; it is not precipitate in judging of our neighbor’s actions and intentions; or, it has no respect for persons and parties; it is opposed to all hypocrisy, all intriguing, all affectation of superior sanctity.

Having, in the preceding, described true wisdom negatively, the Apostle now
gives its peculiar distinguishing characteristics, quite the opposite of those, by which false wisdom is distinguished. First, it is “chaste,” opposed to “sensual” (verse 15). “It is peaceable, modest, easy to be persuaded,” three qualities opposed to “devilish,” “easy to be persuaded,” not obstinately inflexible in its own judgment, but “consenting to the good.” There is no word corresponding with this, in the Greek. It is, most probably, inserted in the Vulgate, as a fuller explanation of the words, “easy to be persuaded,” as if to say; by “easily persuaded” is not meant, easily persuaded to either
good or bad measures, by either good or bad men; but consenting and easily persuaded to good measures, proposed by good men. It is not unusual for the Vulgate translator, wherever the Greek word is susceptible of a two-fold meaning (as the Greek word here, ευπειθης, is), to give both; hence, for one word in the Greek, we have sometimes two, in the Vulgate.— Vide Epistle to Galatians 5:21, 22, 23, &c. “Full of mercy,” &c., opposed to “earthly,” to that selfish spirit of avarice, which makes us close our ears to the wants of the poor, and the relief of the necessitous. “Mercy,” refers to the inward feelings of compassion, “and good fruits,” to the external manifestation of these feelings by good works, which spring from it, as fruits from their root. “Without judging.”—(See Paraphrase). “Without dissimulation,” ανυποκριτος.

Jas 3:18  And the fruit of righteousness is sown in peace of them that make peace.

And the fruit of increasing merits here, and eternal life hereafter, to be reaped from justice, are sown, not in contention, envy, or strive; but in peace, to be possessed by those only, who cultivate peace both with themselves and with others.

“The fruit of justice,”‘may refer to justice itself, so that the words may mean, that justice itself, as a fruit always increasing, is reaped by those who cultivate peace, or (as in Paraphrase), “the fruit of justice,” may mean the fruit, which the seed of justice produces; viz., eternal life, which proceeds from, and is produced by peace, for such as practice and cultivate it.

Bishop MacEvily’s Commentary on James 3:1-10

This post begins with the Bishop’s brief summary analysis of the entire chapter, followed by his commentary on verses 1-10. In addition, I’ve included (in purple text) his paraphrasing of these verses.

Summary of James chapter 3~St. James resumes, in this chapter, the subject briefly glanced at (James 1:19, 26) regarding the government of the tongue: and after showing the danger caused by the tongue in teaching, others (1), he proceeds to treat, in a general way, of the faults committed by means of that member. He says, that by governing the tongue, we show that we can keep all our passions under control (2). He compares the tongue to the bits of horses and the helms of vessels, also to a small spark of fire, which can set a large quantity of timber in a blaze (3-6).

He next points out the difficulty, and, consequently, the great care to be employed, in subduing the tongue (7, 8); the monstrous and incompatible uses, to which it is applied (9, 10); and from the analogy of nature, from what is impossible in the natural order, he argues against what is inconsistent and opposed in morals.

After a lengthened digression regarding the vices of the tongue, he returns to the subject with which he commenced the chapter, regarding those who wish to act in the capacity of teachers, and shows the qualities with which a teacher of others should be gifted (13, 14). He notes the characters of true and false wisdom (15-18).

Jas 3:1  Be ye not many masters (Lat. magistri = teachers), my brethren, knowing that you receive the greater judgment.

Let not too many of you, my brethren, become ambitious and take upon yourselves the office of teaching others; knowing that the higher and more exalted your office, the weightier your responsibility, and condemnation, should you be found wanting,

“Be not many teachers.” St. James here enlarges upon, and fully develops, the subject referred to (James 1:19), regarding the proper management of the tongue. In this verse, he refers to its abuse in taking upon one’s self the office of religious teacher. In the remainder of the chapter, although some interpreters understand him to refer to the abuse of the tongue, in religious teachers exclusively, it is still more probable, that he refers to the evils of the tongue, in general. “Many teachers.” By these St. Augustine (in Prologo Retrac.) understands teachers propounding opposite and conflicting doctrines; because, although many were to propose the same doctrine of Christ, they could, still, according to him, be said to be only one teacher. It is more likely, that St. James censures the inordinate desire of being esteemed and respected as teachers in religion, for which the Jews were particularly remarkable (Matt 23; Rom 2). “That you receive.” In Greek, λημψομεθα, that we shall receive, &c., or entail upon ourselves greater responsibility.

Jas 3:2  For in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.

You will incur the greater judgment; for, we all offend in many things, without entailing upon ourselves the responsibility of teachers. If any man offend not in word, and completely master his tongue, the same is a perfect man, and shows what perfect control he can have over all his passions. Such a person, by bridling his tongue, can govern all his other members, and regulate the whole body of his actions.

“In many things,” &c. As if to say, we needed not the additional responsibility of teachers, to have to render a heavy account already. St. James manifestly makes the tongue the principal instrument in the commission of those daily faults into which we all fall; to this fault of the tongue the teacher is, of all others, the most liable. This is one of the texts which are adduced in proof of a point of faith defined in the Council of Trent (SS. vi., Canon 23), viz.:—”That no man can, during his entire life, avoid all, even venial sins, except by a special privilege, on the part of God, such as the Church holds was conferred on the Blessed Virgin.”  “A perfect man,” inasmuch as he shows how perfectly he can master all his other passions, having mastered his tongue, which it is most difficult to restrain. “The whole body,” i.e., the other members of the body—this interpretation is rendered probable by the following comparisons—or, it may mean the whole moral body of his actions.

Jas 3:3  For if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.

For, behold, we put bits into horses’ mouths, to make them obedient to our will, and by this means we can govern and turn about their whole body.

By two comparisons, the Apostle illustrates the importance of governing the tongue, and the influence it exercises over all the other members, and the entire body of our actions. From the same examples, we may easily infer the evil of not bridling it. “For, if we put,” &c. In some Greek copies it is, ιδε  βαλλομεν, behold, we put, &c., according to which reading the sentence is complete. In our Vulgate, the sense is suspended, and the proposition, conditional. The proposition can, however, be made absolute, by throwing out “and” in the words “and we turn,” &c. We find the word “and” oftentimes to be superfluous; or, we may give it the meaning of “also.” Some suppose, by comparing this with verse 4, that the true reading is, ιδε, behold, to which ει δε, “but if,” followed by the Vulgate, is so like in the Greek. The reading in the Codex Vaticanus is ειδε, “but if.”

Jas 3:4  Behold also ships, whereas they are great and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.

Behold also how great ships, although driven forward by strong violent winds, are still turned about by a small helm, wherever the will of the steersman chooses to steer them.

Another comparison, “the force,” ορμη, impetus, the will which the “governor,” or steersman, forcibly exerts in turning round the vessel in a storm.

Jas 3:5  Even so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.

As, then, horses are managed by a bit, and ships turned about by a small helm; so also is the tongue, though a small member, compared with the entire body, capable of great things, whether for the purposes of good or evil. Behold how large a wood, a small spark of fire can set in a blaze.

“So the tongue also is indeed a little member.” This is the application of the two foregoing examples—the bit and helm are comparatively small, so is the tongue. “And boasteth great things.” “Boasteth” (μεγαλαυχει, magna exaltat), operates, stirs up, great things—sets whole communities, cities, nay, even kingdoms, in a blaze. According to its proper use, or, abuse, it is a powerful instrument for accomplishing good or evil. “Behold how small a fire, what a great wood it kindleth.” Another illustration of the evil effects which the tongue, although a small instrument, is capable of producing.

Jas 3:6  And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body and inflameth the wheel of our nativity, being set on fire by hell.

And the tongue is a fire; nay, an universal instrument for effecting iniquity of all kinds; it is placed among our members, and corrupts the entire body of our actions during the whole course of out lives, being itself set on fire by the powers of hell, and the agency of the infernal spirits.

“The tongue is a fire,” capable of setting the world in a blaze. Nay, it is “a world of iniquity,” i.e., a general, universal instrument for effecting every sort of evil; this general universal power of the tongue, as the instrument of all sorts of evil, is aptly represented by “the world,” composed of so many different elements, and species of creatures of every description; for this reason, it is called “a world,” a general instrument of “iniquity,” i.e., evil of all kinds. In the construction preferred by A’ Lapide, the words are interpreted thus:—”The tongue is a fire, the world of iniquity —that is to say, this wicked world—is the wood, which the tongue sets in a blaze.” So that, according to him, the example adduced in the preceding is fully explained in this verse; as the tongue is the small fire, so the “world of iniquity” is the great wood, which it enkindles and sets in a blaze. The construction adopted in the Paraphrase is, however, far the more probable, as appears from the following words, in which, according to the ordinary Greek reading, the preceding illustration is applied and explained:—”The tongue is placed,” &c. According to the ordinary Greek, ουτως και η γλωσσα, it is “so the tongue is placed,” &c., the meaning of which is, as the fire kindles up a great burning; so, is the tongue, though with a very different intention, placed among the members of man, having become, instead of being the instrument of good, according to the original design of God, the- corrupter of the entire body, owing to the malice of man. “So” (ουτως), is wanting in the principal manuscripts and chief versions, and rejected by critics generally. “It sets on fire,” i.e., it inflames with the fire of lust, anger, and all the passions, “the wheel of our nativity,” i.e., the entire course of life, consisting of a revolving succession of days, and seasons, and years. Certain vices are peculiar to certain seasons and periods of life; but the vices of the tongue pervade every season of human existence; “being set on fire by hell,” i.e., it is an instrument of evil prepared for mischief, by the powers of hell, the devil, and his infernal associates.

Jas 3:7  For every nature of beasts and of birds and of serpents and of the rest is tamed and hath been tamed, by the nature of man.

And wild beasts of every description, all sorts of birds and crawling things and of marine monsters are capable of being tamed, and have been actually tamed, or at least, forcibly mastered and subdued by the skill, power, and industry of man.

Here, St. James points out the great difficulty of curbing and subduing the tongue, and consequently, the great vigilance and care that should be employed with regard to it. “And of the rest;” in Latin, “cæterorum.” The present Greek reading is, εναλιων, of whales, or the whole tribe of marine monsters—, “of the rest,” or, “of various kinds”, was the reading followed by our Vulgate interpreter. “Is tamed,” i.e., capable of being tamed, “and hath been tamed.” The Greek word for “tamed,”  δεδαμασται, means, subdued, and reduced by force, so as to be deprived of the power of inflicting injury.

Jas 3:8  But the tongue no man can tame, an unquiet evil, full of deadly poison.

But the tongue no human power or industry can bring under subjection; it is a restless evil, which cannot be stopped, full of deadly poison, which oftentimes causes ruin to both soul and body.

“But the tongue no man,” i.e., no human skill or industry, “can tame,” or render innocuous. Man cannot do so, of himself, without God’s grace; or, the words, more probably, mean, that the evils arising from tongue are more difficult to be checked, than those produced by the most savage beasts. “An unquiet evil” (according to the Vatican and Alexandrian MSS., ακαταστατον κακον). In some Greek copies the reading is, ακατασχετον κακον, an unruly evil) The idea is borrowed from a virulent disease, the progress of which cannot be stopped. “Full of deadly poison.” The idea here, probably, is borrowed from the incurable bite of a venomous reptile.

Jas 3:9  By it we bless God and the Father: and by it we curse men who are made after the likeness of God.

It is made the monstrous instrument of opposite and conflicting results. By it, we praise and glorify God, who is also our Father, and, strange inconsistency! by the same tongue, we curse man, made after the image and likeness of God.

He here shows the monstrous and incompatible uses for which the tongue is employed. It is employed to “bless God,” i.e., to praise and glorify the Adorable Trinity, who is also our “Father,” both by creation and redemption, “and curse men,” i.e., wish all kinds of evil for them; by it, we calumniate, detract, and treat them contumeliously, although made to the image of God, his most perfect work; and hence, we curse God himself in those creatures by whom his attributes are most clearly reflected.

Jas 3:10  Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

Out of the same mouth proceed two things, both contrary and perfectly incompatible, benediction and malediction. My brethren, it is quite incongruous, that such opposite effects should exist.

“Out of the same mouth proceeds blessing” of God, “and cursing” of him in his creatures. “My brethren, these things ought not to be.” This is the mild language of rebuke, wherein is conveyed more than is expressed, and even the asperity of the rebuke is softened down by the words, “my brethren.”

Bishop MacEvily’s Commentary on James 1:19-27

Jas 1:19  You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.

This is a gift of the excellence of which you are yourselves fully conscious, and for which, my dearet brethren, you must feel duly grateful. And let every person amongst you be ready and prepared to listen with docility to the word of truth already referred to, and be tardy in acting the part of teacher in giving utterance to it. And let each one control all feelings, and every expression of anger, into which those who have an inordinate pruriency for speaking and disputing with others are apt to fall.

“You know, my dearest,” &c. “You know;” in some Greek copies, it is ωστε
wherefore; in the Codex Vaticanus, ιστε, “you know.”

“And let every man be swift to hear, &c.” St. James now proceeds to deliver wholesome instructions regarding the proper government of the tongue, and the repressing of all feelings of anger. It is commonly supposed by Commentators, that St. James here refers to the abuse of the gift of tongues, accorded to many in the infancy of the Church, to which reference is made (1 Cor 14). The Jewish converts had an inordinate wish, after their conversion, to display the same power of speaking, which they exercised in the synagogue, to the confusion and disorder of the Christian assemblies. St. James cautions them against this abuse. “And slow to anger,” which a spirit of
disputation is apt to engender. No doubt, the admonition of St. James here applies to Christians at all times, and recommends a due regard to silence on all occasions, together with a proper regulation of the tongue, and a restraint on the impulse of anger. The admonition conveyed in this verse, together with that subjoined in verse 22, forms a theme whereon St. James dilates, up to chapter 4:12, with the exception of a brief digression, at chapter 2:1-13.

Jas 1:20  For the anger of man worketh not the justice of God.

And first, regarding anger. The man who acts under the influence of anger, far from performing works consistent with real justice, by which we are justified before God, will, on the corU;rary, perform bad works, by which true justice is lost.

Inverting the order of treating the admonitions of the preceding verse, he first refers to anger. In the words of this verse more is conveyed than is expressed; by it is meant, that not only an angry man does not perform good works whereby “the justice of God,” i.e., true justice, is acquired and preserved, but that he performs wicked, evil works.

Jas 1:21  Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

Wherefore, in order to live up to the new spiritual birth you have received (verse 18), and more effectually to repress anger, laying aside all uncelanness and defilement of sin, all impure and unclean affections, which defile the soul, but particularly the redundant affections of malevolence and malice, in the spirit of meekness, receive and foster the doctrines of truth already implanted among you, which alone can save you.

He now recommends them to live up to their new spiritual existence (verse 18); and in order thereto, they should avoid evil, by laying aside their vicious affections; and do good, by receiving the word of God with meekness, &c. (verse 21). “All uncleanness.” The Greek word, ρυπαριαν, literally regards the filth adhering to the body. Hence, some understand it of the sordid vice of avarice; others, of impurity. It more probably refers to sinfulness of all kinds, whereby the soul is defiled. “And abundance of malice.” In this is specified the viciousness in general, referred to in the preceding words. It probably regards feelings of malevolence towards our neighbour. This is a source of anger. In the word “abundance,” is conveyed an idea borrowed from agriculture. The husbandman carefully prunes away all superfluous and redundant weeds, whereby the earth is exhausted, and the good seed choked up; so they, too, should carefufly cut away all the noxious affections, of which human nature, in its present fallen state, is so prolific; which, like tares, choke and prevent the growth of the good seed of God’s word and grace in their hearts. “With meekness, receive the ingrafted word.” In the place of vindictive, revengeful desires, they should substitute a spirit of meekness, and in this spirit receive, or rather foster, the doctrines of truth, which, to distinguish them from those truths known by the light of reason, are termed
“ingrafted.” In these latter words the Apostle inculcates the admonition given in the first part of verse 19, “be swift to hear,” &c.

Jas 1:22  But be ye doers of the word and not hearers only, deceiving your own selves.

But you should guard against contenting yourselves with merely receiving and hearing those doctrines of truth, without rediicing them to practice by good works, deluding yourself by false and sophistical reasonings on this most important subject.

The Apostle here enters on one of the principal subjects of this Epistle—viz., the refutation of the erroneous doctrine of the sufficiency of faith alone, a doctrine broached, even at this early period. “Deceiving yourselves.” The Greek word for “deceiving,” παραλογιζομενοι, means, adopting sophistical reasoning. The sophism by which the heretics, in the days of St James, as well as in modern times, deceive themselves, is founded on the difference of meaning between the “works, of the law,” without which St. Paul says (Romans 3), we are justified by faith, and the “works ” performed by grace and faith, which Catholics require for justification.

Jas 1:23  For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass.
Jas 1:24  For he beheld himself and went his way and presently forgot what manner of man he was.

(23) For the man that contents himself with merely hearing the word of God, without reducing to practice the precepts which it inculcates, may be justly likened to a person who views in a looking-glass his natural countenance.
(24) And who, after a merely cursory and careless view, goes his way, presently forgets what manner of man he was—what were the faults and blemishes he beheld—and pays no attention to wiping them off, thus deriving no profit from looking into the glass, and unprofitably squandering his time.

From this example, and from its applications (verse 25), the necessity of
good works is clearly inferred. Such a man, carelessly and hurriedly looking into the mirror (εσοπτρω), sees his countenance, but afterwards forgets to wipe off and remove the blemishes which the looking into the mirror may have disclosed to him. To such a person, the looking into the glass proves to be quite useless, of no service whatever; so it is with the man, who merely hears the word of God, without reducing it to practice. In the application of this comparison, the mirror is the word of God, which represents to us what we are, and what we ought to be. “The countenance of a man” is the state of his conscience; the defects in his visage, are the sins whereby the purity of his
soul is sullied; to see one’s self in the mirror is to hear the word of God, and remark the difference there is between what we are and what we ought to be, according to the gospel; to forget the state of one’s countenance, is to forget the truths preached; and to neglect removing the blemishes, is to neglect wiping off by tears of repentance, the uncleanness caused by sin, in the soul. How many are there to whom the example of the mirror is perfectly applicable.

Jas 1:25  But he that hath looked into the perfect law of liberty and hath continued therein, not becoming a forgetful hearer but a doer of the work: this man shall be blessed in his deed.

Whereas, on the other hand, the man who shall have diligently and carefully looked into the law of the gospel, which, unlike the Old Law, perfects and justifies us, making us free sons of God, exempting us from servitude and from the yoke, “which neither we nor our fathers could bear” and shall continue meditating and reflecting on it, and, instead of hearing its precepts, merely to forget them again, shall faithfully reduce them to practice by good works; such a man shall be happy in following a course of this kind; that is, he shall receive the happiness of justification here, and of glory hereafter.

This is an apphcation by contraries of the example already adduced- “hath looked into.” The Greek word, παρακυψας, means to look into narrowly and closely as is done by those who stoop down to obtain a closer view. “The perfect law,” i.e., the gospel law, which, unlike the old, “that brought nothing to perfection.” (Heb 7:19), perfects us by grace and justification; “of liberty,” exemptmg us from servitude and the fear of punishment, so that we can set all the menaces ot the law at defiance, it makes us free sons of God, and not slaves of the synagogue; “and hath continued therein,” by making it the subject of meditation, day and night; “this man will be blessed, &c.” Hence, according to St. James, it is only on condition of not forgetting the precepts of the law, and of performing the works which it enjoins, a man will obtain the happiness of justice here and of glory hereafter. Can a stronger argument be adduced in proof of the necessity of good works for justification and eternal life?

Jas 1:26  And if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man’s religion is vain.

Now, among the works necessary for this happiness is the government of the tongue; for, if any person looks upon himself as really religious, without bridling his tongue, thus deceiving his own heart, while persuading himself that piety is compatible with giving free reins to his tongue, such a man’s Christian faith and profession is vain, and of no use use to him.

“If any man think himself,” &c. In some Greek copies, if any man (among
you) think, &c.; “among you,’” is omitted in the Codex Vaticanus. The Apostle, among the works required, reckons governing the tongue, and restraining it from detraction, rash judgments, self-praise, and other faults, to which persons, who have the character of piety, are liable. “Deceiving his own heart,” while endeavouring to reconcile two things perfectly incompatible, viz.: true religion and the unrestrained indulgence in the
vices of the tongue—”this man’s religion,” i.e., his religious practices and profession, are of no avail to him. St. James, then, refers to those vices of the tongue, such as boastful, slanderous, polluting language, which are mortal and deadly sins. Is there any vice more common, than this shocking vice of the tongue, and withal, so little attended to, or scrupled?

Jas 1:27  Religion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation and to keep one’s self unspotted from this world.

The religion which is pure and free from spot, not merely in the sight of men, who often imagine religion and piety to exist where it does not; but in the sight of God and our heavenly Father, dictates these acts of mercy; viz., to visit the widows and orphans, so as to relieve their wants and offer them consolation, and to preserve one’s self, as to body and soul, pure and immaculate from the vices of this wicked world.

Lest it might be imagined that the mere act of bridling the tongue, and not injuring our neighbour, would suffice; he now mentions some of the principal works in which pure religion is exercised. “Religion, clean,” in opposition to the vain and empty religion of the Jews, who regarded all its purity as consisting in certain ceremonies and legal purifications, “and undefiled,” in opposition to the impious and impure rites of the Pagans and Heretic —consists in “this,” or rather dictates the following acts; for, the following are the, actus eliciti, (as they are called) of the virtue of mercy, and only the, actus imperati, of religion, “to visit the fatherless,” &c., or, what comes to the same, to administer to their wants, and this is “pure religion,” since there can be no other than a pure motive in relieving such, there being no hope of temporal retribution in the case, “and to keep one’s self unspotted from this world,” i.e., from the vices of this wicked Avorld, principally luxury, avarice, and ambition; for, the great leading maxims of this world are, the concupiscence of the flesh, the concupiscence of the eyes, &c.; the preserving of one’s self from these is “undefiled religion.” This proves the necessity of good works, since it is in the performance of them, “clean,” or pure religion consists.

Bishop MacEvily’s Commentary on James 1:12-18

To see the Bishop’s summary of James chapter 1, and his commentary on 1:1-11, go here. This current post includes the Bishop’s paraphrasing of the text he is commenting on. These paraphrases follow the biblical text and are in purple, the commentary then follows.

Jas 1:12  Blessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.

Happy is the man, who with persevering patience endures the afflictions and crosses of this life; because, after having passed through the ordeal, by which his virtue had been tried and tested, he shall receive the crown of eternal life, which God has promised those who love him; without which love, no man could, through life, patiently endure tribulation.

The Apostle pronounces the man happy, who patiently and perseveringly endures, with a prospect of future rewards (for, this is the meaning of the Greek verb, υπομενει), the tribulations of this life. “For when he hath been proved,” i.e., shall have tested in the ordeal of tribulation (“gold and silver are tried in the fire, but acceptable men in the furnace of humiliation”), and his virtue proved to be solid and genuine, he shall then receive the crown of eternal life, “which God (in some Greek copies, which the Lord,‘ in the Codex Vaticanus, which he) has promised to those that love him.” He says, “love him;” because, without the love of God, no man could patiently endure the trials of a long life; and this patience, to be genuine, must be, what
Divines call, an actus imperatus, of charity: for, “charity is patient,” i.e., dictates acts of patience, and without charity the greatest sufferings, even the givingof our bodies to the flames, is worth nothing.—(1 Cor 13)

Jas 1:13  Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.

Let no noe presume to say, whenever he is tempted to the commission of sin, that this seductive temptation comes from God; for, although God sends us temptation, in order to try us, he never tempts to the commission of evil. He tempts no one in this way.

In this verse, the Apostle considers temptation in a different light from that in
whhich he viewed it, verses 2, 3. There, it was considered as the temptation of trial or probation; in this verse, as the temptation of seduction. It appears that in the time of St. James many dangerous errors were propagated regarding the origin of good and evil. Simon Magus and others had been industriously circulating among the people, that temptations, even when viewed under the light of seductions to evil, come from God; and, not unlikely, they grounded these erroneous doctrines on the mistaken interpretation of the words of the Apostle to the Romans (chapter 1), where God is said to have delivered men to a reprobate sense, &c. St. James here corrects this growing error, and says, that “God is not a tempter of evils,” i.e., by no means tempts us to commit sin; since he tempts no one. Some interpreters give the Greek word, απειραστος, which is rendered into our Version, “a tempter of evils,” a passive signification, of which it is certainly susceptible. God is incapable of being tempted to evil, and he tempts no one, i.e., he cannot be tempted himself, nor can he tempt others; just as we say of his veracity, he cannot be deceived nor can he deceive. In order to understand this verse clearly, and reconcile it with the foregoing, it is to be remarked, that in Scripture language, temptation is two-fold; of probation, or trial; of seduction, or deceit. Of the former, which has for object to try our virtue, and show us what we are, God is frequently said to be the author and direct cause (v.g. Genesis 22, regarding Abraham, also regarding Job, see also Deut 13:3). Of the latter kind of temptation, which has for object to entice us, by the promises of enjoyment, or impel us by the threats of punishment to commit sin, God cannot be the author; and to it there is reference in this verse and also in the words of the Lord’s Prayer, “and lead us not into temptation,” i.e., permit us not by the subtraction of thy grace, to fall into temptation.

Jas 1:14  But every man is tempted by his own concupiscence, being drawn away and allured.

But every man is tempted to the commission of evil by his own concupiscence, i.e., by the corrupt desires of his own heart; by the inordinate desire of indulging in illicit pleasures, at variance with God’s laws, being drawn away by it from the line of duty, and captivated and ensnared by it.

Here he points out the source of temptation viewed under this latter respect, viz., concupiscence, i.e., the strange proneness to evil and to the gratification of illicit pleasures, at variance with the laws of God, iinplanted in human nature, in its present fallen state. “Drawn away.” Turned aside from God, and the straight path of duty. “Allured,” the Greek word, δελεαζομενος, means, ensnared and caught as fishes with a bait.

Jas 1:15  Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.

Afterwards, when the seductive blandishments of concupiscence are full consented to, and it conceives, after the full consent of the will is given, it brings forth sin. But when sin is fully accomplished and consummated, by the external commission of the act, to which concupiscence impels us, it generates, and brings forth as its fruit, spiritual and eternal death.

The Apostle now describes the different stages in the commission of sin. First,
concupiscence tempts us, (verse 14), by working on our weakness, and proposing to us gratification, whether coming interiorly or exteriorly. Next, “then, when concupiscence hath conceived,” (verse 15), which, most probably, means by a full internal consent, ”it bringeth forth (mortal) sin.” If resisted, instead of being a sin, it is a source of merit. Again, “When sin is completed,” i.e., externally commited, “it begetteth,” or, gives birth to “death,” i.e., the spiritual death of the soul here, entailing a liability to eternal death, hereafter. This interpretation, which is adopted by Estius, appears to be the most probable among the many given of this passage.

But it may be objected:—Might it not be said in this interpretation, that concupiscence, when it conceives, begetteth death, since we understand “conceive,” to mean, full internal consent, which constitutes a mortal sin?

Yes, so it might ; but, it is only of the external consummation of the deed, which manifests a proneness to sin and fulness of consent difficult to be remedied, and moreover, aggravates the internal consent, and is attended with the injury of a third person, that we can say beyond all exception,”it begetteth death.” And the very absence of time and place, the want of opportunity to commit the external act, although the thought was fully consented to, is, to a certain extent, a favour from God, whom St. Augustine (Homil. 22, chap. 6), thus introduces, as addressing the sinner—”Ut
adulterium non committeres, suasor defuit; ut suasor deessed, ego feci; locus et tempus defuit, ut hæc deessent, ego feci.”

Objection.—Does not God concur in actions intrinsically bad (v.g.), the hatred of God, from which act, even materially considered, malice can, in no order of things, be conceived to be separated?

Response.—The concurrence of God in such actions is only what is termed a ”a concursus generalis” whereby man receives the power to love or hate God. But, that in the exercise of this power, he selects the hating of God, is the act of his own free will.

Jas 1:16  Do not err, therefore, my dearest brethren.

Do not then, my dearest brethren, be led astray by the erroneous and dangerous doctrines, in which it is asserted, that God is the author of evil.

From this verse, it would appear there were some erroneous opinions circulated respecting the origin of good and evil. “Therefore,” is not in the Greek.

Jas 1:17  Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.

Far from being the author of evil, it is from Him-the source of all light, physical or moral, natural or supernatural-every good and escellent gift, whether of nature or grace, alone proceeds, descending from his heavenly throne; and, unlike the great luminary, by which light is diffused throughout this earth, and in which there is daily change of position, in his apparent course through the heavens, and alternating vicissitudinous change of shadow, in his annual passage from tropic to tropic, in God there is no change in the distribution of his gifts; now dispensing good, again, evil. He, the ever unchangeable author of all good, dispenses to all who pray to him, with a liberal and plentiful hand.

Having shown the source and true cause of evil, St. James now points out the
origin of all good. This comes “from above,” from heaven, where God in a special manner dwells, from whom “every best gift,” (in Greek, πασα δοσις αγαθη, every good giving), “and perfect gift” proceeds, by which it is implied, that not alone every good gift, but the very giving thereof, comes from God. Some interpreters say, that “every best gift,” and “perfect gift,” refer to the same thing, and are repeated for the sake of greater emphasis. Others make the former refer to all natural gifts, and the latter, which is called “perfect,” or superexcellent, to the supernatural gifts of grace. In this verse, two things are asserted, viz., that everything coming from God is good and excellent, which refutes the impious assertion of Simon Magus, afterwards more fully evolved by the Manichees; and secondly, that God alone is the source of all good, which refutes the errors of Pagan philosophy, afterwards revived by the Pelagians. “The father of lights ;” he is called ” father,” because the first source and author ” of lights,” which may regard the natural lights of the sun, moon, and stars. Light is emblematic of good, as darkness is, of evil, or “lights” may be understood of the intellectual, spiritual lights, whether of nature, grace, or glory; and from God, as their great source, proceed all the good gifts, represented by the light of the heavenly bodies, and the gifts of intellectual knowledge, whether natural or supernatural, actual or habitual. To him, then, we should have recourse, in order perfectly to understand these sublime paradoxes put forward by St. James, regarding the blessings of tribulation, and the joy they should cause in us (verses 2, 3), &c., and as father of all light and knowledge, he will enlighten our understanding to perceive them.

“With whom there is no change,” &c. The Apostle represents God, as a great luminous sun or body of light, diffusing his radiance and blessings throughout all creation; but, he removes from him all the imperfections of our present sun. He need not change from place to place, as our sun, who in his apparent daily motion, makes his place different at morning, noon, and night. To this, the word “change” most probably refers, which, in reference to God, means that there is no change in him, in reference to the distribution of his gifts, now dispensing good; again, evil. “Nor shadow of vicissitude,” which, in reference to the natural sun, refers to his annual motion, when he apparently moves towards the tropics, and from them; and according to his proximity or distance are the shadows cast by him, shortened or lengthened. It is to this alternate lengthening and lessening of the different shadows, that the Greek words for “shadow of alteration,” τροπης αποσκιασμα, refer. In reference to God, it means, that God is the constant and ever liberal source of good, not dealing it out at one time with a sparing, at another, with a liberal hand.

Jas 1:18  For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

And in confirmation and illustration of his being the unchangeable author of every good and perfect gift, we may adduce the fact, that of his free and gratuitous will, without any claim or title of justice on our part, he has given us a new spiritual birth in baptism, whereof faith, conceived from his revealed word of truth, is an indispensable condition; so that by our vocation to the faith we are become, in a certain sense, the choicest and first fruits of creation.

As an illustration of the good gifts conferred on us by God, the Apostle adduces that most excellent of good gifts, our spiritual regeneration in baptism. “Of his own will,” I.e., without any merits of ours; and hence, this was on his part a perfectly gratuitous gift. “Hath he begotten us,” which, most probably, refers to our spiritual birth in baptism, whereby a new spiritual existence was conferred on us. “By the word of truth,” may refer to the form of baptism; or, more probably, to the word of God, conceived through faith, which in adults is an indispensable condition, for receiving a new spiritual regeneration in baptism. The same idea is, very likely, conveyed here, as in chapter 5:26, to the Ephesians: “By the laver of water, in the word of life.”
“That we might be some beginning,” in Greek, απαρχην, first fruits, “of his creature,” may refer to the members of the Church, who are selected by God, in preference to all other men, as his choice portion out of the rest of the mass of mankind. Others understand the words, of those who were first called to the Church and the faith; they were taken from the Jews, and they were the first fruits of such, as were, through their instrumentality in all future ages, to be associated to the Christian Church.

My Notes on James 1:1-11

I prepared these notes rather hastily but I hope the reader will find some useful things in them. I’ve appended a very brief suggested reading list at the end.

Jas 1:1  James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

The author identifies himself a the servant of God and of our Lord Jesus Christ. the term servant is, literally, slave, and the author has probably chosen it as a self-designation in view of his emphasis on being “doers of the word” (1:19-27), his warnings against making worldly, material, distinctions (2:1-14), and his call to submit to and be humble before God and the Lord (4:1-12).

The letter is addressed to the twelve tribes which are scattered abroad. The Greek is δωδεκα φυλαις ταις εν τη διασπορα (diaspora). Diaspora is used in the Greek Old Testament (the Septuagint) to designate the Hebrew people outside the land of Israel or, the places where they were dwelling (see Deut 30:4; Neh 1:9; Judith 5:19). Some think that St James is addressing Jewish Christian churches in the Holy Land, Syria, or the vicinity. Others take the reference as symbolic, similar in nature to 1 Peter 1:1. See the second paragraph of the introduction to the RNAB. Others contend that the reference is concerned with the eschatological hope of Israel and the re-establishment of the twelve tribes of Israel.

Greetings (Gr. χαιρειν). St James follows the basic epistolary format of his day, beginning by identifying himself, then the letter’s recipients, followed by a greeting. Very early on Christian writers adapted this address in a significant way, changing the usual  χαιρειν (charein), “rejoice” to  χαρις (charis), “grace.”  In the NT, only the letter of James, the letter of the Council of Jerusalem (Acts 15:23), and the letter of Lysias to Felix (Acts 23:26) have χαιρειν (charein) as an address. Some feel that this warrants assigning a very early date to the letter of James inasmuch as the only other Christian example of this type of address is from the council letter (circa A.D. 50). But the author loves to use link words, and the fact that the next verse begin with  πασαν χαραν (pasan charan), “all joy” suggests the possibility that he may have used charein here intentionally.

Jas 1:2  My brethren, count it all joy, when you shall fall into divers temptations:

James forgoes the standard thanksgiving which was characteristic of ancient letters, choosing instead to begin with expressions of joy.

Literally, All joy consider it, my brothers, thus giving “joy” emphasis. “All” should be seen as exclusive: Nothing but joy. Joy in the midst of trials is a common NT motif (Matt 5:11-12; Acts 5:40-41; Col 1:24; 1 Pet 4:13)

When you shall fall into divers temptations. The Greek word here translated as “temptations” is  πειρασμοις (peirasmois), which should be understood in this context as meaning testing, or trials. As the old Haydock Bible Commentary puts it: “The word temptations, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place; sometimes for a tempting,  enticing, or drawing others into sin.” As the following verses make clear, what St James has in mind is the testing of faith and the value it can have.

St Augustine: Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage Of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body (Rom 8:23); they rejoice in hope, because there “shall be brought to pass the saying that is written, Death is swallowed up in victory” (1Cor 15:54). In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that “because iniquity shall abound, the love of many shall wax cold” (Matt 24:12). They desire to persevere, because they hear that it is written, “He that endureth to the end shall be saved” (Matt 10:22). They grieve for sin, hearing that “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). They rejoice in good works, because they hear that “the Lord loveth a cheerful giver” (2 Cor 9:7). In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, “If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal 6:1). They desire to be tempted, because they hear one of the heroes of the city of God saying, “Examine me, O Lord, and tempt me: try my reins and my heart” (Ps 26:2).  They grieve in temptations, because they see Peter weeping;59 they rejoice in temptations, because they hear James saying, “My brethren, count it all joy when ye fall into divers temptations” (James 1:2).”~St Augustine, City of God.

Jas 1:3  Knowing that the trying of your faith worketh patience

Trying here links up with the theme of “temptations” (testings, trials) of the previous verse. The Greek word is δοκιμιον (dokimion) which, according to Thayer’s Lexicon, means “that by which something is tried or proved, a test.”  The basic sense of the verse is, then: “Knowing that the instruments that try your faith work patience.

The trying of your faith worketh patience. The Greek word translated here as worketh, implies accomplishment. The trying of your faith accomplishes patience.

The joy of temptations (testings, trials) is derived from our knowledge of their value, and to which they lead, the accomplishment, the producing of patience, according to this verse.

St Athanasius: Now what does this mean, my beloved, but that we also, when the enemies are arrayed against us, should glory in afflictions, and that when we are persecuted, we should not be discouraged, but should the rather press after the crown of the high calling in Christ Jesus our Lord? (see Philippians 3:14).  and that being insulted, we should not be disturbed, but should give our cheek to the smiter (Matt 5:39), and bow the shoulder? For the lovers of pleasure and the lovers of enmity are tried, as saith the blessed Apostle James, “when they are drawn away by their own lusts and enticed” (James 1:14) But let us, knowing that we suffer for the truth, and that those who deny the Lord smite and persecute us, ‘count it all joy, my brethren,’ according to the words of James, “when we fall into trials of various temptations, knowing that the trial of our faith worketh patience” (James 1:3).  Let us rejoice as we keep the feast, my brethren, knowing that our salvation is ordered in the time of affliction. For our Saviour did not redeem us by inactivity, but by suffering for us He abolished death. And respecting this, He intimidated to us before, saying, “In the world ye shall have tribulation” (John 16:33). But He did not say this to every man, but to those who diligently and faithfully perform good service to Him, knowing beforehand, that they should be persecuted who would live godly toward Him. (St Athanasius, 13th Letter).

Jas 1:4  And patience hath a perfect work: that you may be perfect and entire, failing in nothing.

Patience hath a perfect work. Better is the RSV translation: Let steadfastness (i.e., patience, pereverance)  have its full effect. See also the RNAB. The author is not simply making a statement about what patience (steadfastness, perseverance, etc)  produces, rather, he is exhorting his readers here to let it come about.

Patience (υπομονη = hupomone) links this verse with verse 3. The word connotes steadfastness, constancy, continuance, perseverance. It is derived from a Greek word meaning “to stay under” (ὑπομένω = hupomenō). It is not something primarily passive, a resignation to one’s fate, rather, it has an end in view and is oriented towards its accomplishment. Consider the image (and its purpose) which James uses in 5:7-8~”Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain. Be you therefore also patient and strengthen your hearts: for the coming of the Lord is at hand.”

What patience is meant to accomplish is described as a perfect work, namely, that you may be perfect and entire, failing in nothing. Joy in temptations (testings, trials) accomplishes patience, and patience should be allowed to make a man perfect and entire, failing in nothing. Better, lacking (λειπομενοι) in nothing.

Note that this verse contains a twofold use of the word perfect, The Greek (τελειον, τελειοι) implies completeness, wholeness, every part in place.

The process outlined here in verses 3 and 4 should be seen in contrast to the process outlined in verses 14 and 15~”But every man is tempted by his own concupiscence, being drawn away and allured. Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed (αποτελεσθεισα = apotelestheisa), begetteth death”.

St Robert Bellarmine: “True patience has the property of increasing and preserving all other virtues. St. James is our authority for this eulogium of patience. He says, “And patience hath a perfect work: that you may be perfect and entire, failing in nothing.” (James 1:4). On account of the difficulties we meet with in the practice of virtue, none can flourish without patience, but when other virtues are accompanied by this one, all difficulties vanish, for patience renders crooked paths straight, and rough paths smooth. And this is so true that St. Cyprian, speaking of charity, the queen of virtues, cries out, “Charity, the bond of fraternity, the foundation of peace, the power and strength of union, is greater than faith or hope. It is the virtue from which martyrs derived their constancy, and it is the one we shall practise for ever in the kingdom of heaven. But separate it from patience, and it will droop; take away from it the power of suffering and enduring, and it will wither and die.”  The same Saint shows the necessity of this virtue also for preserving our chastity, uprightness, and peace with our neighbour. “If the virtue of patience is strongly and firmly rooted in your hearts, your body, which is holy and the temple of the living God, will not be polluted with adultery, your uprightness will not be sullied with the stain of injustice, nor after having fed on the Body of Christ will your hand be imbrued with blood.” He means to signify by the contraries to these words, that without patience neither a chaste man will be able to preserve his purity, nor a just man be equitable, nor one who has received the Holy Eucharist be free from the danger of anger and homicide”~St Robert Bellarmine, The Seven Words From the Cross, chapter 10.

Jas 1:5  But if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.

But if any of you want wisdom. Better, But if any of you are lacking (λειπεται) in wisdom. Here the word want (λειπεται) has the sense of lacking, and it provides a link with λειπομενοι in verse 4 (translated above as “failing”).    Wisdom is necessary to order one’s life in accordance with the process outline in the previous verses. In relation to the present context Father Patrick J. Hartin, in his Commentary on James writes: “The gift of wisdom enables people to act in the midst of trials so that their actions lead to wholeness (perfection).”  Concerning the lack of wisdom the Book of Wisdom states: “For if one be perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded” (Wisdom 9:6).

God who giveth to all men abundantly and upbraideth not. The Greek word απλως (haplos, “abundantly”) is used only here in the NT, a related word, ἁπλότης (haplotes, “generousity”, “sincerity”, “simplicity”) is used quite often (e.g., Rom 12:8; Eph 6:5; Col 3:22). In its more common Greek usage the word haplos has less the sense of  quantity (“abundantly,” as in the translation above), but, rather, it conveys the idea of a willingness or readiness to give.

Upbraideth not. God doesn’t act like a miserly fool.

Sirach 20:14-15~”The gift of the fool shall do thee no good: for his eyes are sevenfold (i.e., he’s looking for a sevenfold return in interest). He will give a few things, and upbraid much: and the opening of his mouth is the kindling of a fire.”

God follows his own advice, given through Sirach~My son, in thy good deeds, make no complaint, and when thou givest any thing, add not grief by an evil word (Sirach 18:15).

Pope Leo XIII: “But well do We know that vain will be Our efforts unless, venerable brethren, He helps Our common cause who, in the words of divine Scripture, is called the God of all knowledge; (1 Sam 2:3) by which we are also admonished that “every best gift and every perfect gift is from above, coming down from the Father of lights”, (James 1:17) and again: “If any of you want wisdom, let him ask of God, who giveth to all men abundantly, and upbraideth not: and it shall be given him” (James 1:5)”~Pope Leo, XIII, Aeterni Patris.

St Robert Bellarmine: “The reason then why we do not thirst for our eternal happiness is not because heaven is invisible, but because we do not think of what is before us with attention, with assiduity, with faith. And the reason why we do not regard heavenly things as we ought is that we are not spiritual, but sensual men; “The sensual man perceiveth not those things that are of the Spirit of God.” (1 Cor 2:14). Wherefore, my soul, if you desire for your own salvation, and that of your neighbour, if you have at heart the honour of God and the glory of Christ, listen to the words of the blessed Apostle St. James: “If any of you want wisdom, let him ask of God, Who giveth to all men abundantly, and upbraideth not, and it shall be given him.” (James 1:5). This sublime wisdom is not to be acquired in the schools of this World, but in the school of the Holy Spirit of God, Who changes the sensual man into the spiritual one. But it is not enough to ask for this wisdom once only and with coldness, but to demand it with much groaning from our heavenly Father. For if a father according to the flesh cannot refuse his son when he asks for bread, “how much more will your Father from heaven give the Good Spirit to them that ask Him.” (Luke 11:13)”~St Robert Bellarmine, The Seven Words From the Cross, chapter 12.

Jas 1:6  But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.
Jas 1:7  Therefore let not that man think that he shall receive any thing of the Lord.
Jas 1:8  A double minded man is inconstant in all his ways.

(vs 6) Wavering…moved…carried about… (Vs 8) Inconstant.  These descriptives contrast nicely with the theme of patience (steadfastness, perseverance) in verse 4.

For he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Chaotic, every which way. He has neither berth nor bearing.  The image draws a connection with verse 8 which describes the double minded man as inconstant. Verses 6 and 8, sandwiched around verse 7 as they are, help explain the reason why a wavering man should not think that he shall receive any thing of the Lord.

Jas 1:9  But let the brother of low condition glory in his exaltation:
Jas 1:10  And the rich, in his being low: because as the flower of the grass shall he pass away.
Jas 1:11  For the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.

Be happy with the spiritual state God has called you to.

In the Greek construction of verses 9 and 10, the imperative to glory in is applicable to both the poor man and the rich. The believing  brother of low condition should not be constantly setting his mind on the earthly exaltation brought about by riches, rather, he should glory in his exaltation as one of God’s chosen ones, who will be glorified and exalted in the age to come. The rich believer should glory in his being low, i.e., humble, meek towards all, including those low by worldly standards. Earthly riches and glory are as fleeting as the beauty of a flower under the noon-day sun of Palestine.

Suggested Reading List: All works listed are by Catholic authors.

James and Jude: New Testament Message, Vol. 19. By Father Richard Kugelman, C.P. Published in 1980 and now out of print but you can sometimes find volumes for sale online. Very brief but valuable commentary, slightly more than 100 pages. 

James: Sacra Pagina Series. By Father Patrick J. Hartin. This series of books is “intended for biblical professionals, graduate students, theologians, clergy, and religious educators” (quoted from the back dust jacket). 

James, First Peter, Jude, Second Peter: New Collegeville Bible Commentary Series. By Patrick J. Hartin. provides a good and insightful overview of each part of the texts.

The Letter of St James, the First and Second Letters of St Peter, the Letter of St Jude: Ignatius Study Bible Series. By Dr. Scott Hahn and Curtis Mitch. For those not very familiar with these letters this volume would be a good place to begin. The New Testament Series is now complete and available in a single volume: The Ignatius Catholic Study Bible.

The Epistle to the Hebrews and The Epistle of St James: New Testament for Spiritual Reading Series. By Franz Joseph Schierse (Hebrews) and Otto Knoch (James). Published in 1969 the work is not out of print, however, copies can be found for purchase online.

The Catholic Epistles: Navarre Bible Series. Letters of Peter, John, James and Jude. The Navarre Bible Commentary series on the entire bible was the brainchild of St Jose Marie Escriva. Oriented towards the average man in the pew, the work is both theological and devotional.

The Letter of James: Anchor Yale Bible Commentary Series. By Luke Timothy Johnson. I have yet to acquire and read this volume, however, I suspect it will be a bit technical, like other volumes in the series.

Bishop MacEvily’s Commentary on James 1:1-11

This post includes the Bishop’s summary of all of chapter 1, followed by the notes on verses 1-11. Also, I’ve included the Bishop’s paraphrase (in purple) of the text he is commenting on.

A Summary of James Chapter 1~St. James commences this chapter, with the Apostolical salutation (1). He, next, exhorts the converted Jews, to whom this Epistle is directly addressed, to receive with joy, the different afflictions with which they were visited (2, 3). He encourages them to practice the virtue of patience in all its perfection (4), and points out the source from which the true wisdom to understand, and practically conform to these admonitions, is to be derived, and the means of obtaining it, viz., Prayer; one of the conditions of which he mentions (4-7). He next alludes specially to the temptations peculiar to the rich and to the poor, and points out the remedies to be adopted both by one and the other (9-11). He points out the reward, in store for patient andpersevering suffering (12).

He, next, obviates a difficulty which might arise from a false conception of his doctrine, owing to the different respects under which “temptations” might be considered. He says that, viewed in the light of seductions to sin, God is not their cause, but rather man’s own corrupt passions, which, when indulged, end in death (13-16).

Havingpointed out the cause of moral evil, he next proceeds to point out the source of all good (17), and refers particularly to one great blessing for which we are indebted to God’s pure bounty, viz.—our regeneration and call to the faith (18).

He next delivers wholesome instructions regarding the government of the tongue, particularly in reference to religious teaching, and assails the fundamental error, then prevalent, probably deduced from a false conception of the words of St. Paul to the Romans, respecting the sufficiency of faith alone—an error, the refutation of which was one of the principal objects of this Epistle (22). He shows by an example the in-utility of faith without good works (23, 24), and points  out certain works as necessary (26, 27).

Jas 1:1  James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

James, a servant of God (the Father) and of our Lord Jesus Christ, who has a special dominion over us by right of redemption (writes), to the faithful Jews converted to Christianity out of the Twelve Tribes of Israel, scattered all over the earth, wishing them the abundance of spiritual joy and of all blessings conducive to salvation.

“A servant of God,” which is commonly understood to refer to God the Father, “and of our Lord Jesus Christ,” who, by purchase, has a special dominion over us. St. James might be called the servant of God on the several grounds of Creation, Redemption, Call to the Faith, &c.; but in this passage, the word, “servant,”‘ most probably, designates the special engagement to exercise the functions of Apostle. He selects this title of “servant,” for many reasons, but principally from motives of humility. It is at the same time a most honourable designation; since, to serve God is to reign. From this heading, some interpreters infer that the author of this Epistle was not an Apostle. Hence, besides the two Apostles who bore the name of James, they assert there was a third of the name, not an Apostle—who was the author of this Epistle. But the grounds of this argument are quite weak and futile ; for, in some of his Epistles, St. Paul does not assume the title of Apostle, (e.g.,) to the Thessalonians, Philippians, Philemon. Neither does St. John nor St. Jude, assume the title of Apostle, in their respective Epistles; and yet, no one has denied these to be the productions of Apostles. Besides, the Council of Trent, expressly states that this Epistle was written by “James the Apostle.”—(SS. 4th Decreto de Canonicis SS., &c; SS. 14 de Extrem. Unct. ch. 1).

“To the twelve tribes which are dispersed.” In the Greek,   εν τη διασπορα, which are in the dispersion. It is disputed which “dispersion” of the Jews is referred to here. Some make it refer to that which occurred after the death of St. Stephen (Acts 8:1). It probably refers to the Jews converted to the faith from among those, who were dispersed throughout the different countries of the earth, after the captivity under Salmanazar (2 Kings 17), and afterwards, to whom reference is made (Acts 2:5). “To the twelve tribes.” He directly addresses the Jews converted from the twelve tribes, into which the Jewish people were divided, having been specially charged with the Apostleship of the Jews. The Epistle is, however, indirectly addressed to the converted Gentiles also. Its title, “Catholic,” forbids us to confine it to the converted Jews exclusively. Hence, we can say that the “Twelve Tribes,” embrace all spiritual Israel, who are numbered in a manner analogous to the division of carnal Israel; and this is borne out by the numbering of the thousands of saints, out of the different tribes, the duodecim millia signati, out of each tribe (Rev 7:5-9).
“Greeting.” The Greek, χαιρειν, to rejoice, expresses the abundance of spiritual joy, and all blessings conducing to salvation (as in Paraphrase).

Jas 1:2  My brethren, count it all joy, when you shall fall into divers temptations:

My brethren, it is not without cause I wish you the abundance of joy, notwithstanding the many temporal afflictions under which you labour; for, I would have you regard it as a subject of pure, unalloyed joy, when you are visited with tribulations and afflictions, in various shapes and forms.

In the preceding verse, St. James wished the converted Jews, the abundance of all spiritual joy; but, as they might naturally say, what joy could they have, who were, the victims of sufferings and afflictions; he now tells them that they are in the very circumstances wherein they should most rejoice. “All joy,” may mean, perfect joy, unmixed and unalloyed by sorrow; or, “all,” as embracing every subject of joy in this life, so that whatever matter for joy there is in all the goods of this life, is included in this one universal good of tribulation and sufferings; and thus we should rejoice more in tribulation alone, than if we were the sole possessors of all the honours, riches, and pleasures of this earth.

“When you shall fall into divers temptations.” By “temptations,” are meant the crosses, afflictions and persecutions of this life. With these the early Christians were, in a special manner, visited. They are called “temptations,” because sent by God to try and exercise our virtue. “Divers,” by confiscation and plunder of property, incarceration, scourgmg, death, &c. This doctrine of St. James, though to the philosopher and worldly wise a paradox (as which of the gospel maxims is not?) is perfectly in accordance with the uniform teaching of Sacred Scripture, wherein we are taught, that afflictions are a proof of the divine regard (Hebrews 12); that they serve to render us conformable to Jesus Christ, the predestined model of God’s elect (Rom 8); that they serve to wean us from all inordinate attachment to the world and the things of this life. They are the bitter medicine, which our heavenly physician administers, to cure the corrupt inclinations of our fallen nature, and to serve as an antidote against future relapses. They help to remind us that this is not our final resting-place, that our happiness is to be found in heaven. The inmost perfect stage of Christian patience is that recommended here, viz., the bearing of tribulation not only willingly, but with “joy.”

Jas 1:3  Knowing that the trying of your faith worketh patience

For, you should feel perfectly assured, that these afflictions by which your faith is tried and tested, are the cause of producing and increasing the virtue of patience.

The reason of this apparently strange assertion is  now assigned by St. James. ”Knowing,” i.e., being fully convinced, “that the trying (το δοκιμιον) of your faith” (which he supposes to be effected by tribulation), “worketh patience,” by supplying matter for its continual exercise and increase; since, without suffering, you could suppose no patience.

Is not the reverse stated by St. Paul to the Romans 5:4—”Patience worketh trial?” δοκιμην.

There is no contradiction whatever; for, the word “trial.” bears a different meaning in both cases. In this passage, by “trying of your faith,” are meant tribulations, which work patience, by being its object and occasional cause. Hence, “trying,” is here regarded as the acf of trying by tribulations, which are the cause or occasion of the virtue of patience; whereas, in St. Paul, “trial,” is regarded as the proof or demonstrated test, the resiilf of patience. The difference in the Greek words in both cases shows the correctness of this answer—(see Romans 5:4).

Jas 1:4  And patience hath a perfect work: that you may be perfect and entire, failing in nothing.

But let this patience be perfected by the indispensable quality of perseverance, so that you may be perfect by having reached the end, to which patience conducts, viz., eternal life, and be not found wanting in anything required for the crowning and consummation of patience. Or, let your patience be so perfected in its kind, that you may possess all the virtues required for its fulness and integrity; wanting none of the necessary qualities that usually accompany it.

“And patience hath,” &c. In the Greek, it is. Let patience have, εχετω, a perfect work. And this reading seems preferable; for, the words are plainly hortatory; as appears from the following, “that you may be,” &c., and even in the Vulgate reading there is very little difference as to sense; for, an exhortation is implied. “Perfect work,” may regard the necessity of perseverance in patience; or, the perfect fulness of patience accompanied by charity especially, and by the other virtues necessary to constitute its full integrity. Both interpretations are given in the Paraphrase.

Jas 1:5  But if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.

But if anyone require the true wisdom (and who does not?) by which to understand the designs of God’s providence in visiting us with afflictions, and to conform to it in practice, let him beg it of God, who liberally dispenses his gifts to all, without exception, who pray for them as they ought, and unlike men, upbraids us not with the gifts received already at his hands; and it shall be given to such a person.

As the doctrine of the Apostle regarding our rejoicing in tribulation is folly with the world, while it is the true wisdom of God; from God, then, it is to come and to be obtained, by prayer. “If any of you want wisdom.” The word “if,” implies no doubt or hesitation, since all want wisdom; the words mean, whereas, you all want wisdom. By “wisdom,” is understood not only a speculative, intellectual knowledge of the economy and gracious designs of God in sending us afflictions; but also, a practical conformity of will to the same; and this is to come from the grace, which is to be obtained by earnest prayer. “Abundantly.” The Greek word, απλως, literally means, with simplicity or candor, as opposed to private ends or selfish motives; the word is more commonly used to imply, abundant liberality, as here; the other meaning is also included. “And upbraideth not,” i.e., unlike men, who grow tired of always giving, and expect a return, and when importuned for new favours, upbraid us with those already received; God, the liberal and bountiful dispenser of good gifts, is never tired of giving, and never upbraids us, whenever we turn his gifts to a good account. God, it is true, sometimes puts sinners in mind of their ingratitude, as well as of their other sins; but this he does either for their conversion, or, in vindication of his own adorable Providence.

Jas 1:6  But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.

But as an indispensable condition for the efficacy of his prayer, he should ask with a firm, undoubted confidence, founded on the principles of faith, of being heard, no way wavering or doubting. For, he who doubts or wavers, is like unto the troubled waves of the sea, when it is raised into billows and tossed up and down by the wind.

“In faith.” One of the conditions for the efficacy of our prayers is, that they should be presented in a spirit of “faith,” by which is commonly understood, the belief in God’s power and willingness to hear us, as far as shall be expedient for us; from this belief follows a firm and undoubting confidence of our being heard, so far as God is concerned. Of course, this confidence must always be accompanied with uncertainty, grounded upon our own unworthiness. ” Nothing wavering.” The Greek word, διακρινομενος, means, expending the reasons on both sides. Hence, it means to waver in belief and confidence. “For he that wavereth (in the sense already assigned), is like the wave of the sea, &c.,” i.e., is agitated by various reasons and doubts between hesitation on one side, and confidence on the other; now sees reasons for hoping; again, for desponding. The figure employed by the Apostle, is often used to designate the opposite of calm confidence. When such a man should immoveably adhere to God by faith in his unerring promises, he is tossed here and there by opposite doubts and reasonings.

Jas 1:7  Therefore let not that man think that he shall receive any thing of the Lord.

Let not, then, a person, of this wavering, hesitating character, now hoping, again despairing,—now trusting, again distrusting, in the goodness and power of God—imagine that he will obtain from God the fruit of his faint petition.

“Let him not think,” for, he will be disappointed in his hopes, “that he shall receive anything,” i.e., the object of his wavering, hesitating petition “from the Lord;” for such diffidence and hesitation is a direct insult to God’s sovereign goodness and liberality.

Jas 1:8  A double minded man is inconstant in all his ways.

The man who entertains in his mind different and conflicting thoughts, fluctuating and unsettled opinions, is, on this account, inconstant in all his actions and does nothing; nor will such a person, when approaching the throne of God, now doubting, again confiding, obtain anything for want of the necessary disposition of a firm confidence.

“A double-minded man.” The Greek word, διψυχος, means, a man having two souls. By it is meant here, not the hypocrite, who thinks one thing in his heart, and expresses another with his lips—an acceptation in which the word is oftentimes employed—but the man who entertains at the same time in his mind different and conflicting sentiments. Such a person never does anything; he is always hesitating in irresolution. The inference, which St. James wishes to deduce, is implied in the general proposition of this verse, viz., that he cannot approach the throne of God with firm confidence, so as to obtain the fruit of his prayer. “In all his ways,” i.e., his actions and purposes. Most likely, allusion is here made to those vacillating and fainthearted Jewish converts, who, from the pressure of persecution, and for want of due confidence in God, were on the point of abandoning the Christian religion. It is to these the Apostle addresses his Epistle to the Hebrews.

Jas 1:9  But let the brother of low condition glory in his exaltation:

Let the poor Christian who is placed in a lowly, humble position, instead of repining at his lot, or, feeling ashamed, rather glory in the exalted state of divine filiation to which he is raised, and in the crown to which it gives him a claim and title.

St James passes from general temptations (verse 2-8) to particular ones, and here refers to the temptations peculiar to poverty and riches; discontent in the former case, pride and arrogance in the latter. It would appear from 1 Corinthians 9 that some among the richer Christians haughtily looked down upon their poorer brethren, many of whom were reduced in circumstances, owing to the generous cession which they made of all their property, At this state of things, the poor man naturally repined; and hence, to remedy this growing evil, St. James tells the poor man to glory in his “exaltation” to the state of divine filiation.—( Vide Paraphrase).

Jas 1:10  And the rich, in his being low: because as the flower of the grass shall he pass away.

And on the other hand, let the rich and haughty, instead of priding in his riches and despising his poorer brethren, rather feel shame and confusion in the lowly condition to which he will soon be reduced, owing to the fleeting and uncertain nature of riches; for, neither they nor he shall be of greater durability than the flower of the grass.

“But the rich, in his being low.” Some verb is understood to complete the sense. By some Expositors the word glory, is inserted, bearing an ironical meaning. “Let the rich (glory) in his being,” &c. Others, with greater probability, insert the words (“be confounded or feel shame”) “in his being,” &c. It is not at all unusual in Scripture, to supply a verb of contrary signification, to that expressed in the sentence (v.g. St. Paul, 1 Tim 4)-”Forbidding to marry, to abstain from food,” i.e., commanding, “to abstain from food.” The rich man should feel humbled were he to consider the lowly, fleeting, and inconstant nature of these riches, in which he places his confidence. ” Because as the flower of the grass,” which is its frailest and tenderest part, he shall pass away.

Jas 1:11  For the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.

For no sooner has the sun fully risen with its burning heat, and parched the grass becomes, the the flower thereof falls off, and all the beauty of its appearance is gone; in the same way, will the rich man fade and wither away, in all his pursuits.

By a very striking illustration, he now shows how frail and fleeting is a man’s tenure of riches. “For the sun rose with a burning heat.” This regards the time of day, when the sun is fully risen and its heat most intense. Others understand the Greek word for “burning heat,” τω καυσωνι, to mean the burning wind, called in Arabia, the Simoom, which blows at sun-rise, as is asserted by Oriental travellers. “And the beauty of the shape thereof.” In Greek, προσωπου, of the face thereof, which, by a Hebrew idiom, refers to the external appearance of a thing. “So shall the rich man fade away in all his ways.” By “ways,” are meant his actions, his purposes, his designs of enjoyment, and of aggrandizement. In these latter words is contained the application of the foregoing illustration.

Resources for Mass for the Third Sunday of Advent (Ordinary and Extraordinary Forms)

This was originally posted on Wednesday, Dec 8. I have moved it to the top of my blog where it will stay until late Saturday night/early Sunday morning.

This post contains resources (mostly biblical) for both the Ordinary and Extraordinary Forms of the Roman Rite. The readings for the two forms often differ, such is the case this week. It is generally my practice to post these “Resources for Sunday Mass” on the preceding Wednesdays and, when possible, update them during the remainder of the week.

ORDINARY FORM
THIRD SUNDAY OF ADVENT
Sunday, Dec 12 2010.

Please note that the Gospel reading this week in the Ordinary Form is identical to the Gospel reading used last week in the Extraordinary Form.

Readings.

UPDATE: Father Maas on Isaiah 35:1-6a, 10.

Pope John Paul II on Psalm 146.

Bishop MacEvily on James 5:7-10.

Bishop MaEvily’s Commentary on Matt 11:2-11.

Aquinas’ Catena Aurea on Matt 11:2-11.

Maldonado’s Commentary on Matt 11:2-11.

St John Chrysostom’s exegetical Homily on Matt 11:2-11.

Cornelius a Lapide’s Commentary on Matt 11:2-11.

UPDATE: St Jerome’s Homily on the Gospel.

Franciscan Sisters Bible Study Podcast. They post the link on Thursday.

Dr Scott Hahn Podcast. Brief, does a good job of highlighting theme(s) of readings.

Word Sunday:

• MP3 PODCAST In this week’s audio podcast, we dare to ask the question, “Has God ever disappointed us?” Of course, we’re looking at our expectations, not God’s.
• FIRST READING Isaiah 35 predicted a time of peace, when eve creation will praise God and every broken spirit will be made whole.
• PSALM Psalm 146 proclaimed the faithful will possess happiness, for they will see greater activity of the divine in life.
• SECOND READING James 5 used an agricultural analogy to urge patience. Just wait. Christ is coming.
• GOSPEL In Matthew 11, messengers from the Baptist asked Jesus, “Are you the One or should we wait for another?” Jesus answered with the messengers’ own witness. What they saw and heard proved Jesus was the Messiah.

• CATECHISM LINK In this week’s Catechsim Link, we explore the subject of free will and responsibility. CHILDREN’S READINGS In the story for the first reading, Jade had to look hard to see the beauty of the desert flowers. The blooms of the desert were a sign of God’s presence in book of Isaiah. In the story for the gospel, John the Baptist mused if his second cousin, Jesus, was the Messiah. When his messengers returned with the answer, he again saw the truth about Jesus. FAMILY ACTIVITY When Jesus was asked about his identity, he answered “See what I do.” Put your faith into action with a family based holiday outreach. Match words with deeds, just like Jesus did.

Navarre Bible Commentary:

• First Reading/Commentary.
• Second Reading/Commentary.
• Gospel Reading/Commentary.

Lector Notes. Brief historical & theological notes can be printed out for bulletin insert.

Historical Cultural Context.

Thoughts from the Early Church. Excerpt of a commentary by Thomas of Villanova.

The Scripture in Depth.

Gospel Summary. St Vincent Archabbey. Audio available (bottom of page).

The Bible Workshop.

A Lectio Divina Reading. Prayer, meditation, reflection on the Gospel in the Carmelite tradition.

Bible Study Lessons. St Charles Borromeo Parish.

EXTRAORDINARY FORM
THIRD SUNDAY OF ADVENT
Dec 12, 2010

Please note that many of the links below are to online books which will take you to the exact page. You can use the book’s zoom feature to increase text size if necessary. Depending on the text size you may also have to scroll down the page slightly to find the beginning of the section being linked to.

Goffine’s devout Instruction on the Epistle and Gospel. Includes the readings.

Bernardin de Piconio on Philippians 4:4-7.

Nolan and Brown on John 1:19-28.

My Notes on John 1:19-28. Actually, the post includes and outline followed by notes on verses 19-39.

Aquinas’ Catena Aurea on John 1:19-28.

Sermon Plans: Can be used for sermon ideas, meditation, reflection.

• Joy in the Lord. On the Epistle.
• The Peace of God. On the Epistle.
• Self Knowledge. On the Gospel.
• Mission of John the Baptist. On the Gospel.

Homily on the Epistle. Bishop Bonomelli.

Homily on the Gospel. Bishop Bonomelli.

UPDATE: Christ The Son of God Made Man. St John Henry Newman.

UPDATE: The True Picture of a Christian: Continual joy in the Lord; gentleness towards all men; filial confidence in God; preservation of the peace with God.

UPDATE: John on Himself, on His Baptism, and on Christ.

UPDATE: Jesus Christ, Redeemer of the World Foretold in the Old Testament.

UPDATE: The Ecclesiastical Celebration of Advent.

UPDATE: Many Act In Confession As If They Were Prophets.

UPDATE: Conscience.

UPDATE: Why We Should Always Speak the Truth.

UPDATE: Dogmatic Resources:

• The Divine Son or Word.
• Of God the Son.
• The Divinity of Jesus Christ. Dogmatic sermon by Bishop Massillon.
• Summa Theologica Prima Pars,  Question 27; 34; & 35.
• Summa Theologica Tertia Pars, Questions 2-6.

 

 

 

 

More Updates Coming.

Bishop MacEvily on James 5:7-10 for the 3rd Sunday of Advent (Dec 12)

Note: I’ve included in this post the Bishop’s brief analysis of chapter 5 to help provide context. His commentary on the Sunday reading follows.  The text the Bishop is commenting on is taken from the Douay Rheims Translation, however, the Bishop also offer an interpretive paraphrase of the text, and I’ve included this paraphrase in blue script, followed by his notes.

ANALYSIS OF CHAPTER 5: In this chapter, St. James denounces against the hard-hearted rich, the heaviest punishments in the life to come, on account of their crimes and cruelties towards the poor (1). These cruelties he enumerates. First—Their hard-heartedness was such, as to suffer their wealth to rot, sooner than give it to the poor (2), and their money to rust, sooner than dispense it: the consequence of which is, that they will suffer the severestpunishments (3).
The next crime he charges them with is, defrauding the labouring poor of their hire, one of the most iniquitous means of amassing riches (4). He then charges them with leading luxurious and debauched lives, pampering themselves in delicacies, like cattle destined for slaughter (5). And finally, he charges them with committing the most heinous crime, of persecuting unto death, innocent just men; and, as an aggravating circumstance of their injustice, he states, that these were unable to make resistance (6).

Turning to the poor and persecuted, he exhorts them to patience by several considerations such as the near approach of the Lord—the example of the husbandman, who patiently endures hardships in hopes of the distant harvest (7-8). He cautions them against murmurings (9), and consoles them by the examples of the prophets of old, and especially by the example of Job. He prohibits rash swearing.

He promulgates the Sacrament of Extreme Unction (14, 15). He exhorts them to the confession of their sins, and to prayer for one another, and he adduces the example of Elias, as an instance of efficacious prayer (16-19). Finally, he points out the great merit of converting sinners from their evil ways.

Jas 5:7  Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain.

Do you, on the other hand, afflicted poor, who are the objects of this unjust treatment, bear it with enduring patience, until the coming of the Lord to judgment, when you will receive and unfading crown.  With the prospect of this reward before you, follow the example of the husbandman, who waits for the fruits of the earth, from which he is to derive sustenance; in expectation of it, he patiently continues his labors, awaiting the early rain, which irrigates the earth after the seed is committed to it, and the latter, which ripens the crop.

St. James now points out the duty of the oppressed, and offers them consolation under affliction. The first consoling consideration which he proposes is, “the coming of the Lord,” which is understood by some to refer to his coming at the destruction of Jerusalem; others, more probably, refer it to his coming at the general judgment, when both soul and body shall be glorified. The last day is frequently proposed in sacred Scripture, as a subject of consolation to the just, when under persecution. Both interpretations may be united; for, both events were associated in the minds of the Jews, as appears from the mode, in which our Redeemer details the circumstances of one and the other, in the gospel. The straits to which the Jews were reduced at the capture of Jerusalem, might be regarded as a fair type of the anguish, in which the reprobate shall be involved, on the dreadful day of judgment.  “Behold, the husbandman,” &c. The next consideration which St. James proposes to console them is the example of
the husbandman, who patiently waits for ”the fruit of the earth;” “precious,”
because procured by great labour; and also because it supplies him with bread, the most necessary part of human food.  “Patiently bearing.” In Greek, μακροθυμων  επ αυτω, long suffering for it, viz., the expected fruit.
“Till he receive the early and latter rain.” The word, rain, is not in the Vulgate, nor in the Vatican MS.; it is found in some Greek copies. And the words “early” and “latter” refer to the rain; the early to that which irrigated the earth, after the sowing of the seed; this fell in Palestine towards the end of October—and the “latter,” to the harvest rain, by which the crops were ripened; this fell about the middle of April. St. James calls them, “early and
latter,” looking upon the interval that elapsed between the sowing of the seed in October (the morning), and the gathering of the harvest about the middle of April (the evening), as one day, the end of which the husbandman was, with care and toil, anxiously looking for.

Jas 5:8  Be you therefore also patient and strengthen your hearts: for the coming of the Lord is at hand.

You should, therefore, after his example, amidst the trials of this life, patiently expect the fruits of eternal life and the consoling effusion of divine grace, and strengthen your hearts against all temptation to impatience or despair; for the coming of the Lord is not far distant.

St. James exhorts them to persevere, after the example of the husbandman, in patiently enduring evils and miseries, until they receive the never-fading crown of eternal life, for which the abundant effusion of divine grace (“the early and latter rain,”) will dispose them. “Strengthen your hearts” against all temptations to impatience or despair; “for the coming of the Lord is at hand,” because the day ofjudgment virtually takes place for each one, at death.

Jas 5:9  Grudge not, brethren, one against another, that you may not be judged. Behold the judge standeth before the door.

Do not fretfully indulge in murmurings and rash judgments against one another, lest you should be, in turn, condemned. For, the judge is near at hand, to pass sentence of condemnation upon you.

under afflictions and persecution, against murmuring in regard to one another, or”Grudge not, brethren, one against another.” St. James cautions them, while fretfully misjudging, or envying one another, a state of feeling apt to spring from the pressure of persecution and misery. As a motive for avoiding this, and for practising the opposite virtue of patience, he proposes the fear of being condemned by God. ” Behold the judge standeth before the door,” a form of expression frequently employed in Sacred Scripture, to intimate the near approach, or immediate presence of a person. Here, it is used with a view of cautioning them against incurring judgment and condemnation, on account of their murmurings and impatience; for, the jutlge is near to condemn them; or, perhaps, by it is meant to encourage them to overcome impatience, at the prospect of the rewards which the Judge, who is near, will render them. The phrase has the same meaning as the words in verse, 8, “for the coming of the Lord is nigh.” Some understand the words, of the approaching destruction of Jerusalem and the total dispersion of the Jews by the Romans, The former interpretation, which extends to all times, appears, however, far the more probable.

Jas 5:10  Take, my brethren, for example of suffering evil, of labour and patience, the prophets who spoke in the name of the Lord.

Take, my brethren, for examples to stimulate you to the patient and persevering suffering of evils and afflictions, the prophets, who have gone before you into bliss, who have not been freed from sufferings, notwithstanding their high commission, of reclaiming sinners in the name and authority of the Lord, or of predicting future events.

St. James stimulates them to the patient endurance of evil by the example of
the prophets, who preceded them; they could not reach heaven, without first passing through the ordeal of suffering, notwithstanding the high and exalted commission they received from God. “An example of suffering evil, of labour, and patience.” In the Greek there are only two words, της κακοπαθειας και της μακροθυμια, of suffering evil and patience, or, rather, long suffering. Hence, the word, “labour,” must nave been inserted by some scribe, who, perhaps, finding in some copies, the Greek word translated, labour, in others, evil suffering, united both. This does not much affect the
meaning of the passage. By “the prophets,” are meant the prophets of old, of whose sufferings mention is made in the Old Testament, and (Ep. ad Hebrews 11.) “Who spoke in the name of the Lord,” which may either mean, that they spoke to reclaim sinners, or, to predict future events; “in the name of the Lord,” i.e , by divine commission and authority. Hence, as the prophets, whose lot they envy, did not reach heaven, except in passing through the ordeal of suffering, they are not to expect happiness on easier terms.