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1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. 2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
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[AD 100] Josephus on James 1:1
Caesar sent Albinus to Judea as procurator when he was informed of the death of Festus. But the younger Annas, who as I said had received the high priesthood, was headstrong in character and audacious in the extreme. He belonged to the sect of the Sadducees, who in judging offenders are cruel beyond any of the Jews, as I have already made clear. Being a man of this kind, Annas thought that he had a convenient opportunity, as Festus was dead and Albinus still on the way. So he assembled a council of judges and brought it before James, the brother of Jesus, known as Christ, and several others. Annas charged them with breaking the law and handed them over to be stoned. But those who were considered the most fair-minded people in the city, and strict in their observance of the law, were most indignant at this, and sent secretly to the king, imploring him to write to Annas to stop behaving in this way. His conduct had been wrong from the first. Some of them too waylaid Albinus on the road from Alexandria and explained that it was illegal for Annas to assemble a council without his authority. Convinced by their arguments, Albinus wrote an angry letter to Annas, threatening to punish him. In consequence, King Agrippa deprived him of the high priesthood, which he had held for three months only, and appointed Jeshua son of Dammaeus.

Source: JEWISH ANTIQUITIES 20.9.1
[AD 398] Didymus the Blind on James 1:1
Those who seek worldly glory display the qualifications which they think they have in their correspondence. But the apostles boast, at the beginning of their letters, that they are slaves of God and Christ.

Source: CATENA
[AD 449] Hilary of Arles on James 1:1
Christ deigned to reveal himself to James after his passion, and eventually it became proverbial to say: “He appeared also to James.” James refers to himself as a servant, but we must remember that there are two kinds of servitude, voluntary and involuntary. The involuntary servant is a slave who fears punishment, and therefore his service does not spring from love. But the voluntary servant is really no different from a son.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 850] Ishodad of Merv on James 1:1
The opening resembles the titles of St. Paul’s letters, and perhaps James is the author of it, whoever he may be. He was unacquainted with Paul’s custom of writing to one particular nation and city, and for a particular reason. Instead, this author writes to the twelve tribes scattered among the nations because of the captivity, and not to the churches in every place, because he had no particular reason to be so specific.

Source: COMMENTARIES, PROLOGUE
[AD 990] Oecumenius on James 1:1
More than any worldly dignity, the Lord’s apostles gloried in the fact that they were slaves of Christ. That is how they wanted to be known in their preaching, in their writing and in their teaching.

Source: COMMENTARY ON JAMES
[AD 1781] Richard Challoner on James 1:1
This Epistle is called Catholic or Universal, as formerly were also the two Epistles of St. Peter, the first of St. John and that of St. Jude, because they were not written to any peculiar people or particular person, but to the faithful in general. It was written by the apostle St. James, called the Less, who was also called the brother of our Lord, being his kinsman (for cousins german with the Hebrews were called brothers). He was the first Bishop of Jerusalem. In this Epistle are set forth many precepts appertaining to faith and morals; particularly, that faith without good works will not save a man and that true wisdom is given only from above. In the fifth chapter he publishes the sacrament of anointing the sick. It was written a short time before his martyrdom, about twenty-eight years after our Lord's Ascension.
[AD 253] Origen of Alexandria on James 1:2
If you count it all joy when you fall into various temptations, you give birth to joy, and you offer that joy in sacrifice to God.

Source: SERMONS ON GENESIS 8.10
[AD 386] Cyril of Jerusalem on James 1:2
“Falling into temptation” may mean being overwhelmed by temptation, for temptation is like a raging torrent which engulfs the traveler. In times of temptation some people manage to cross this torrent without being overwhelmed by the rising tide, because they are good swimmers who can avoid being swept away. But if others who lack their strength try to do it, they are overcome.

Source: MYSTAGOGICAL LECTURES 5.17
[AD 407] John Chrysostom on James 1:2
Suffering is a real bond, an encouragement to greater love, and the basis of spiritual perfection and godliness. Listen to the one who says: “If you want to serve the Lord, prepare your soul for temptation.” And again Christ said: “In the world you will have tribulation, but take courage.” And again: “straight and narrow is the way.” Everywhere you see suffering being praised, everywhere it is accepted as necessary for us. For in the world there is no one who wins a trophy without suffering, who has not strengthened himself with labors and dieting and exercise and vigils and many other things like that. How much more is that true in this battle!

Source: CATENA
[AD 430] Augustine of Hippo on James 1:2
Because we are human, we live a most dangerous life amid the snares of temptation.

Source: LETTERS 250
[AD 449] Hilary of Arles on James 1:2
Just as the world has to pass through winter before the spring comes and the flowers bloom, so a man must go through many temptations before he can inherit the prize of eternal life. For as Paul said: “Through many tribulations we must enter the kingdom of God.” Temptations come in three ways, by persuasion, by attraction and by consent. Satan persuades, the flesh is attracted, and the mind consents.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 500] Desert Fathers on James 1:2-4
Syncletica said, ‘All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, “Our God is a consuming fire” (Heb. 12:29), and so we must kindle divine fire with tears and trouble.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:2-4
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:2-4
Syncletica also said, ‘If you are troubled by illness, do not be miserable, even if you are so ill that you cannot stand to pray or use your voice to say psalms. We need these tribulations to destroy the desires of our body; they serve the same purpose as fasting and austerity. If your senses are dulled by illness, you do not need to fast. In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. A great deal is gained spiritually by bearing illness quietly and giving thanks to God. If we go blind, let us not be upset. We have lost one means to excellence, yet we can contemplate the glory of God with the inward eyes of the soul. If we go deaf let us remember that we shall no longer hear a lot of silly talk. If suffering has weakened the strength of your hands, you still have inner strength against the enemy’s attacks. If the whole body is afflicted by disease, your spiritual health is still increasing.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 735] Bede on James 1:2
Nobody will take the disciples’ joy from them because, although they suffered persecution and torture on behalf of Christ’s name, yet they willingly bore all adversities because they were enkindled by hope in his resurrection and by their vision of him. Moreover, they thought it perfect joy when they encountered different kinds of temptations.

Source: Homilies on the Gospels 2.13
[AD 735] Bede on James 1:2
Consider it all joy, my brothers, when you encounter various trials. The word begins with the more perfect, so that it may reach those in order whom he saw being corrected and raised to the height of perfection. And it is to be noted that he does not simply say, "Rejoice" or "Consider it joy," but "Consider it all joy," when you encounter various trials; deem yourselves worthy of all joy if it happens that you endure trials for the sake of faith in Christ. This is grace, if someone endures suffering unjustly for the sake of God’s conscience, as Peter says (1 Pet. II). And his co-apostle Paul: The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us. And all the apostles departed rejoicing from the presence of the council, because they were considered worthy to suffer dishonor for the name of Jesus. Therefore, we should not be saddened if we are tempted, but if we have been overcome by temptations.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:2
For those who have been tried and tested, trials and afflictions are the source of the greatest joy, for that is how their faith is proved.

Source: COMMENTARY ON JAMES
[AD 1022] Symeon the New Theologian on James 1:2
The Word of God … causes us to despise all life’s painful experiences and to count as joy every trial that assails us.

Source: DISCOURSES 3.8
[AD 1781] Richard Challoner on James 1:2
The word temptation, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place: at other times, it is to be understood, tempting, enticing, or drawing others into sin.
[AD 449] Hilary of Arles on James 1:3
Temptations can be endured by spiritual knowledge and faith in the Trinity.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:3
When our Lord and God taught his disciples that they must pray to be delivered from temptation, he meant the kind of temptation which we readily and willingly fall into and which does not contain any kind of trial. But James is talking about the kind of trials which are unwanted and teaches that those who struggle for the truth should not be discouraged by them.

Source: CATENA
[AD 735] Bede on James 1:3
Knowing that the testing of your faith produces patience. And let patience have its perfect work, so that you may be perfect and complete, lacking in nothing. Therefore (he says) you are tempted by adverse things, so that you may learn the virtue of patience, and through it, you may be able to show and prove that you carry in your heart a firm faith in future reward. Nor should this place be considered contrary, but rather understood to be in harmony with, what the apostle Paul says: Knowing that tribulation produces patience, and patience, experience (Rom. V). For patience produces experience, because he whose patience cannot be overcome is proved to be perfect. Which is also subsequently taught here when it is said: And let patience have its perfect work. And again: The testing of your faith produces patience. Because that reason makes the faithful exercised through patience, so that through this their faith may be proved how perfect it is.

Source: Commentary on the Catholic Epistles
[AD 449] Hilary of Arles on James 1:4
Perfection is the love of God, which is that very same “perfect love which casts out fear,” that is, the fear of being tempted. Perfection is also patience, which is the guardian of the soul as Scripture says: “By your patience you will gain your souls.”

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:4
Why do trials produce patience? It is because patience brings those who experience it to perfection.

Source: CATENA
[AD 990] Oecumenius on James 1:4
Why do trials produce patience? It is because trials demonstrate the purity of faith, which is made perfect by the patient endurance of affliction.

Source: COMMENTARY ON JAMES
[AD 430] Augustine of Hippo on James 1:5
This is the faith by which the righteous person lives. This is the faith which believes in the one who justifies the ungodly. This is the faith by which glorying is cut out [Rom 1:17].… This is the faith which gains the bountiful outpouring of the Spirit.

Source: ON THE SPIRIT AND THE LETTER 56
[AD 430] Augustine of Hippo on James 1:5
What blessing will that man not possess who has asked for and received this wisdom from the Lord? This will give you an understanding of what grace is, for if this wisdom were from ourselves it would not be from above and we would not have to ask for it from the God who created us.

Source: ON GRACE AND FREE WILL 24
[AD 430] Augustine of Hippo on James 1:5
Just because faith may be given to us before we ask for it, it does not follow that it is not a gift of God. God may well give it to us before we ask him for it, just as he also gives peace and love. This is why we pray both that faith may be increased in those who already have it and also that it may be given to those who have not yet received it.

Source: ON THE GIFT OF PERSEVERANCE 44
[AD 449] Hilary of Arles on James 1:5
Why does James tell them to seek wisdom? It is so that they might have God’s assurance. Only God should be asked for wisdom, not philosophers or astrologers. God gives wisdom like a fountain which never runs out of water, and he fills everyone whom he enters, but the wisdom of philosophers and other human agents is not given in abundance, and it is soon spewed out.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 735] Bede on James 1:5
If any of you lacks wisdom, let him ask of God, who gives to all abundantly and without reproach, and it will be given to him. All truly salvific wisdom must be asked of the Lord, because, as the wise man says: All wisdom is from the Lord God, and it was always with him (Ecclesiasticus I). Nor can anyone through free will, without the help of divine grace, although the Pelagians strongly contend otherwise, understand and be wise. But here it seems especially to be said of that wisdom which we need to use in temptations. If anyone (he says) among you cannot understand the usefulness of temptations that happen to believers for the sake of testing, let him ask God to grant him the sense by which he may discern with how much compassion the Father chastises the children whom He cares to make worthy of eternal inheritance. And he deliberately says: Who gives to all abundantly, lest anyone, conscious of his own frailty, should doubt that he can receive by asking, but rather let each one remember that the Lord has heard the desire of the poor. And as the same one says elsewhere: The Lord has blessed all who fear Him, the small with the great (Psalms CXIII). However, because many ask for many things from the Lord, who nevertheless do not deserve to receive, he adds how they ought to ask if they desire to obtain.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:5
James calls wisdom the cause of perfection. He knows that faith is tried and tested in affliction. There is no need to ask God for perfect people. What we need are wise people. This is why he encourages those who want to be on top of their afflictions to ask God for wisdom.

Source: COMMENTARY ON JAMES
[AD 1107] Theophylact of Ohrid on James 1:5
James is referring here to spiritual wisdom, not the human kind. Spiritual wisdom is the cause of all perfect action. This is the heavenly wisdom, and when we have been strengthened by it we can do anything perfectly.

Source: COMMENTARY ON JAMES
[AD 444] Cyril of Alexandria on James 1:6
The doubter is really full of pride. For if you have not believed that God will hear your request, you have not acted in such a way as to avoid being condemned already by the one who tests everything. The doubter has become double-minded even without wanting to be. It is therefore necessary to condemn a plague as dreadful as this.

Source: CATENA
[AD 449] Hilary of Arles on James 1:6
James shows that the basis of human wisdom is faith. Here he may be contending against Simon Magus, who asked the apostles to give him the Holy Spirit but did not ask in faith.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 735] Bede on James 1:6
But let him ask in faith, without doubting. That is, let him show himself to be such by living well, that he may be worthy to be heard when he asks. For he who remembers that he has not obeyed the Lord's commandments justly despairs that the Lord will attend to his prayers. For it is written: He who shuts his ear to the law, even his prayer shall be abominable (Proverbs XXVIII).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:6
For he who doubts is like a wave of the sea, driven and tossed by the wind. He who, with a conscience biting him for sin, doubts about receiving heavenly rewards, easily abandons the state of faith at the impulse of temptations, in which he seemed to serve God in peace, and at the whim of the invisible enemy, as if by a gust of wind, is carried away through various errors of vices.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:6
If a person is confident, let him ask. But if he doubts he should not ask, because he will not receive what he is not sure about. Such a person soon retreats from the faith which he does have and then backslides. This happens to him because of his pride, because he quickly despairs of ever getting something which he asks for if it does not turn up immediately. In any case, it is no bad thing if someone who thinks too highly of himself has his prayer requests turned down.

Source: COMMENTARY ON JAMES
[AD 430] Augustine of Hippo on James 1:7
Purely human merits are evil, and God does not crown them. Any good merit is a gift of God.

Source: ON GRACE AND FREE WILL 6
[AD 990] Oecumenius on James 1:7
This refers to the person who asks in a spirit of haughtiness and contempt. Take away all double-mindedness, and above all, when you ask God for something, do not hesitate, saying to yourself: “How can I ask God for something, seeing that I have sinned so greatly against him?”

Source: COMMENTARY ON JAMES
[AD 160] Shepherd of Hermas on James 1:8
Put away doubting and do not hesitate to ask of the Lord. Do not say to yourself: “How can I ask of the Lord and receive from him, seeing that I have sinned so much against him?” Do not reason with yourself like this, but turn to the Lord with all your heart and ask of him without doubting, and you will know the multitude of his tender mercies, that he will never leave you but fulfill the request of your soul.

Source: SHEPHERD 2.9
[AD 253] Origen of Alexandria on James 1:8
We who do not follow our Lord with complete and perfect faith but yet have withdrawn from foreign gods dwell in a no-man’s land. We are cut down by the foreign gods as deserters, but because we are unstable and unreliable, we are not defended by our Lord.

Source: SERMONS ON EXODUS 8.4
[AD 735] Bede on James 1:8
A man of double mind is unstable in all his ways. In all his ways, in adversity and prosperity, he says. A man, however, is double-minded, who both kneels to pray to the Lord and utters prayerful words, yet inwardly doubts, due to his accusing conscience, that he can obtain. A man is double-minded who wants to rejoice here with the world and reign there with God. Likewise, a man is double-minded who seeks not inward reward in the good things he does but outward favor. Hence, it is well said by a certain wise one: Woe to the sinner who enters the land on two paths (Eccli. II). For the sinner enters the land on two paths, when what he shows in action belongs to God, and what he seeks in thought belongs to the world. However, all these are unstable in all their ways, because they are easily deterred by worldly adversities and entangled by prosperities, so that they stray from the path of truth.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:8
A double-minded person is someone who is unstable and unreliable. Such a person has no clear vision of the future and no sure grasp of the present but rather drifts about here and there, grasping at whatever he can. He may be compared with the waves of the sea which are tossed to and fro, or to a flower of the field which is here today and gone tomorrow.

Source: COMMENTARY ON JAMES
[AD 449] Hilary of Arles on James 1:9
This verse applies to Hebrew slaves who were great and proud and high in their own eyes but in their slavery had become the lowest of the low. It is as if he were saying that life was harder for the rich people with whom they were living than it was for them as their servants. The boasting referred to here is not vain glory but joy in times of temptation.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 735] Bede on James 1:9
Let the humble brother boast in his exaltation. Therefore, he says, you must consider it all joy when you fall into various trials, because everyone who humbly endures adversities for the Lord receives lofty rewards of the kingdom from Him.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:9
Every good thing comes to us if we humble ourselves before God.

Source: COMMENTARY ON JAMES
[AD 1107] Theophylact of Ohrid on James 1:9
Humility is the distributor of all good things, and apart from it there is nothing which is good.

Source: COMMENTARY ON JAMES
[AD 449] Hilary of Arles on James 1:10
Scripture says that “whoever exalts himself will be humbled.“ Wealth is a rich man’s flower, but the elements of the universe are out to snatch it away from him. James says very little about the humble man, but it is enough, for he will receive his glory from God. But the rich are condemned at great length, so that no one will be tempted to follow their example.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 735] Bede on James 1:10
But the rich man in his humility. It is understood from the previous verse to boast. It is clear that this is said with sarcasm, which in Greek is called irony. Thus, he says, the rich man must remember that his glory, in which he boasts of his wealth and despises or even oppresses the poor, is to end, so that humbled, he may perish forever, like that rich man in purple who despised the poor Lazarus.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:10
For like the flower of the grass, he will pass away. The flower of the grass delights both the sense of smell and sight, but swiftly loses the grace of its charm and sweetness. Therefore, the present happiness of the wicked is most rightly compared to this, which can in no way be lasting.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:10
James calls the rich man both proud and humble at the same time, because what puffs him up also brings him down.

Source: COMMENTARY ON JAMES
[AD 735] Bede on James 1:11
For the sun rises with scorching heat and withers the grass; its flower falls. The scorching heat of the sun is taken to mean the stern sentence of the judge, by which the temporal glory of the reproved comes to an end. However, the elect also flourish, but not like the grass. For the righteous will flourish like a palm tree (Ps. XCI). The unrighteous flourish temporarily, who will quickly wither like grass, and like the herbs of the field will soon fall. The righteous flourish like trees, because their flower, that is, their most certain hope, awaits everlasting fruit. And their root, that is, charity, remains firm and immovable. Hence, the wise man says: I have flourished like a vine with the sweetness of fragrance (Eccl. XXIV). Finally, Naboth, a just man, preferred to die rather than transfer the vineyard of his fathers into a garden of herbs. For to transfer the vineyard of the fathers into a garden of herbs is to change the strong works of virtues, which we have received from the teaching of the fathers, into the fragile pleasure of vices. But the righteous prefer to lay down their soul rather than choose earthly goods over heavenly ones. Hence, it is almost sung about them that they will be like a tree planted by the streams of water, which bears its fruit in its season (Ps. I), and so forth. But what of the unrighteous? And his face's beauty perishes. So too, the rich man withers away in his ways. He does not mean every rich man, but the one who trusts in uncertain riches. For he has set the rich man in opposition to the lowly brother, showing that he speaks of that rich man who is not humble. For even Abraham, though he was rich in the world, after death received the poor man in his bosom, leaving the rich man in torment. But he did not leave the rich man because he was rich, for he himself had been rich, but because he was not merciful and humble, which he himself had been. And conversely, he received the beggar Lazarus, not because he was poor in possessions, which he himself had been, but because he was humble and innocent, which he himself had been. Therefore such a rich man, that is, proud and impious, preferring earthly joys over heavenly ones, will wither away in his ways, that is, will perish in his wicked acts, because he neglected to enter the straight path of the Lord. But while he, like grass before the sun's heat, falls, the righteous, on the contrary, like a fruitful tree, endure the same sun's heat, that is, the severity of the judge, and further bring forth the fruits of good works for which they are eternally rewarded. Hence it is rightly added:

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:11
The rich man is said to fade away even while he goes about his business, because anyone engaged in business knows that it can always take an unexpected turn for the worse.

Source: COMMENTARY ON JAMES
[AD 398] Didymus the Blind on James 1:12
James does all he can to encourage people to bear their trials with joy, as a burden which is bearable, and says that perfect patience consists in bearing things for their own sake, not for the hope of some better reward elsewhere. He nevertheless tries to persuade his hearers to rely on the promise that their present state will be put right. The person who has fought the hard battles will be perfectly able to handle anything. Someone who comes through his troubles in this way will be duly prepared to recieve his reward, which is the crown of life prepared by God for those who love him.

Source: COMMENTARY ON JAMES
[AD 407] John Chrysostom on James 1:12
We see no garments or cloaks, but we see crowns more valuable than any gold, than any contest prizes or rewards, and ten thousand blessings stored up for those who live upright and virtuous lives on earth.

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 6.7
[AD 425] Sulpicius Severus on James 1:12
Disasters are the common lot of the saints, who must suffer them. It is by enduring them and overcoming them that the virtue of the righteous has always been noticeable. With invincible strength they have defied all trials—the heavier the sufferings they endured, the more courageous were their victories.

Source: LETTER TO EUSEBIUS
[AD 500] Desert Fathers on James 1:12
A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit’s ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, ‘Haven’t you gone away yet?’ He said, ‘No, you did not send me away, abba.’ The hermit said, ‘Why did you not wake me up?’ He answered, ‘I did not dare to nudge you for fear of upsetting you.’ They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, ‘Whose crowns are those?’ and he replied, ‘They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.’ The hermit was amazed and called his disciple to him with wonder and said, ‘Tell me what you did all night.’ He answered, ‘Alas, abba, I did nothing.’ The hermit could see that he was being humble and concealing something, and said, ‘Look here, I can’t rest until you tell me what you did and thought last night.’ But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, ‘Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.’ Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God’s sake. As it is written, ‘The kingdom of heaven suffereth violence, and the violent take it by storm’ (Matt. 11:12).

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 735] Bede on James 1:12
If anyone is so zealous for continence or good works that he neglects to seek the rewards of eternal recompense in return for them, that person may indeed appear to have a fine linen miter on his head, but he does not have little crowns, for although he certainly displays the image of virtue before other human beings, he does not acquire the reward of virtue with the Lord.

Source: On the Tabernacle 3.8.118
[AD 735] Bede on James 1:12
Blessed is the man who endures temptation, for when he is tested, he will receive the crown of life, which God has promised to those who love Him. This is similar to that in Revelation: "Be faithful until death, and I will give you the crown of life," which God has promised, He says, to those who love Him (Revelation 2). He openly admonishes that one ought to rejoice all the more in temptations, the more it is evident that God imposes a greater burden of temptations on those He loves, so that through the exercise of temptations they may be proven perfect in faith; when they have been proven to be truly faithful, that is perfect and entire, lacking nothing, they rightly receive the promised crown of eternal life.

Source: Commentary on the Catholic Epistles
[AD 386] Cyril of Jerusalem on James 1:13
If ever we find ourselves afflicted by illness, grief or trouble, let us not blame God, for God cannot be tempted by evil and does not tempt anyone. Each of us is scourged with the ropes of our own sins.

Source: SERMON ON THE PARALYTIC 17
[AD 430] Augustine of Hippo on James 1:13
By temptation in this context, James meant the bad sort by which we are deceived and subjected to the devil. There is another kind of temptation [mentioned in Deuteronomy 13:3] which is really a kind of testing that comes from God.

Source: SERMONS 57.9
[AD 450] Peter Chrysologus on James 1:13
God is said to tempt when he abandons those who stubbornly fall into the snares of temptation. That is how Adam succumbed to the wiles of the tempter when he abandoned the commands of the Creator.

Source: SERMONS 70
[AD 500] Desert Fathers on James 1:13-14
A brother asked Pambo, ‘Why does the enemy prevent me doing good to my neighbour?’ He said, ‘Do not talk like that, or you will make God a liar. Say, “It is I myself do not want to be kind to others.” For God came down to us and said, “I have given you the power of treading upon scorpions and snakes” (Luke 10:19), and so you are beyond the power of the enemy. Why then do you not tread down these evil spirits?’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 614] Andreas of Caesarea on James 1:13
Any testing which comes from God is for good, not for evil.… It is quite otherwise with the devil. He tempts in order to kill those whom he has tempted. Furthermore, the devil does not know what is inside us, but God knows and has given everyone his task to accomplish, according to his sovereign will.

Source: CATENA
[AD 735] Bede on James 1:13
No one, when tempted, should say that they are tempted by God. Hitherto he has spoken about the temptations which we endure externally by the permission of the Lord for the sake of being tested; now he begins to address those which we endure internally, instigated by the devil, or even persuaded by the fragility of our nature. Here he first destroys the error of those who believe that just as good thoughts are inspired by God in us, so also bad ones are thought to be generated in our mind by His instigation. Therefore, no one, when tempted, should say that they are tempted by God, namely with that temptation by which a wealthy person withers while traveling his paths. That is, no one who has committed robbery, theft, false testimony, murder, adultery, or other such things, should say that they had to commit these acts under the compulsion of God, and thus could by no means avoid the perpetration of these deeds.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:13
For God is not a tempter of evils. It is understood as temptations. Indeed, He tempts no one. That is, with the temptation that deceives the merciful so that they sin. For there are two kinds of temptation. One which deceives, another which tests. According to that which deceives, God tempts no one. According to that which tests, God tempted Abraham. Of whom even the prophet asks: "Test me, O Lord, and try me" (Psalm 26).

Source: Commentary on the Catholic Epistles
[AD 430] Augustine of Hippo on James 1:14
Against this fault medicinal aid is sought from him who can heal all illnesses of this sort, not by separating an alien nature from us but by healing our own nature.

Source: On Continence 7
[AD 430] Augustine of Hippo on James 1:14
The one giving birth is lust, the thing born is sin. Lust does not give birth unless it conceives, and it does not conceive unless it entices and receives willing consent to commit evil. Therefore our battle against lust consists in keeping it from conceiving and giving birth to sin.

Source: AGAINST JULIAN 6.15.47
[AD 500] Desert Fathers on James 1:14-15
Gerontius of Petra said, ‘Many people who are tempted by pleasures of the flesh do not sin with the body but lust with the mind; they keep their bodily virginity but lust in their heart. It is better then, beloved, to do what is written, “Let everyone keep a close guard upon his heart” (Prov. 4:23).’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:14-15
A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:14-15
Abraham, who was a disciple of Agatho, once asked Poemen, ‘Why do the demons attack me?’ Poemen said to him, ‘Is it the demons who attack you? It is not the demons who attack me. When we follow our self-will then our wills seem like demons and it is they who urge us to obey them. If you want to know the kind of people with whom the demons fight, it is Moses and those like him.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:14-15
A brother asked some of the monks whether evil thoughts defiled a man. When they were asked this question, some said, ‘Yes,’ but some said, ‘No, for if that were so, we ordinary people could not be saved. If we think of vile actions but do not do them, it is this which brings salvation.’ The questioner was discontented with the monks’ diverse answers, and he went to an experienced hermit and asked him about it. He replied, ‘Everyone is required to act according to his capacity.’ Then the brother asked him, ‘For the Lord’s sake, explain this saying to me.’ So he said, ‘Look here, suppose there was a valuable jug and two monks came in, one of whom had a great capacity for a disciplined life, and the other a small capacity. Suppose that the mind of the more disciplined man is moved at the sight of the jug and he says inwardly, “I’d like to have that jug,” but the idea leaves him at once, and he puts away any thought of it, then he would not be defiled. But if the less disciplined man covets the jug and is strongly moved by an impulse to take it, and yet after a struggle he does not take it, he would not be defiled either.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:14-15
A brother asked a hermit, ‘What shall I do, for I am troubled by many temptations, and I do not know how to resist them?’ He said, ‘Do not fight against them all at once, but against one of them. All the temptations of monks have a single source. You must consider what kind of root of temptation you have, and fight against that and in this way all the other temptations will also be defeated.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:14-15
A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 735] Bede on James 1:14
But each one is tempted by his own desire, being drawn away and enticed, etc. Drawn away from the right path and enticed into evil. On this verse, Jerome, against Jovinian, says: "Just as in good works God is the perfecter, for it is not of the one willing, nor of the one running, but of God who shows mercy and helps, so that we may be able to reach the goal, so in evils and sins, our seeds are the incentives, but the perfection is of the devil. When he sees us building on the foundation of Christ with hay, wood, and stubble, he sets fire beneath it. Let us build with gold, silver, precious stones, and he will not dare to test it, although even in this there is no certain and secure possession: for a lion lies in wait in hiding places to kill the innocent. And the furnace tests the potter's vessels, but testing of tribulation tests just men."

Source: Commentary on the Catholic Epistles
[AD 407] John Chrysostom on James 1:15
If we sin when we are drunk with pleasure, we do not notice it. But when it gives birth and reaches its goal, then all the pleasure is extinguished and the bitter core of our mind comes to the surface. This stands in contrast to women in labor. For before they give birth, such women have great pain and suffering, but afterwards the pain goes away, leaving their bodies along with the child. But here it is quite different. For until we labor and give birth to our corrupt thoughts, we are happy and joyful. But once the wicked child called sin is born we are in pain as we realize the shame to which we have given birth, and then we are pierced through more deeply than any woman in labor. Therefore I beg you right from the start not to welcome any corrupt thought, for if we do so the seeds will grow inside us, and if we get to that stage, the sin inside us will come out in deeds and strike us dead by condemning us, in spite of all our confessions and tears. For there is nothing more destructive than sin.

Source: CATENA
[AD 430] Augustine of Hippo on James 1:15
Each one of us is tempted by our own lust, so let us fight and resist and not give in nor allow ourselves to be lured by it, nor allow it to conceive anything to which it might then give birth. It is like this—lust coaxes and coddles you, it excites and urges you on, positively encouraging you to do something wrong. Do not give in and it will not conceive. If you ponder it willingly and with pleasure, then it will conceive and give birth, and you will die.

Source: SERMONS 77A.3
[AD 450] Hesychius of Jerusalem on James 1:15
The desires of sinners are the birth pangs of death.

Source: CATENA
[AD 735] Bede on James 1:15
Then desire, when it has conceived, gives birth to sin. And sin, when it is fully grown, brings forth death. Temptation occurs in three ways: by suggestion, by delight, by consent. By the suggestion of the enemy, and by delight or also by the consent of our frailty. But if, while the enemy suggests, we do not want to delight or consent to sin, this very temptation leads us to victory, by which we may deserve to receive the crown of life. Yet if, by the suggestion of the enemy, we are gradually drawn away from right intention, and begin to be enticed by vice, we indeed offend by delighting, but have not yet incurred the fall of death. However, if from the delight of the offense conceived in the heart, the birth of a wrong action follows, then we, already guilty of death, are left by the victorious enemy. To prove this by examples, Joseph was tempted by the words of his mistress, but because he did not have lustful desire, he could only be tempted by suggestion, not by delight or consent; thus, he emerged victorious. David was tempted by the sight of another man's wife, and because he had not yet overcome the desire of the flesh, he was drawn and enticed by his own desire. And when he completed the conceived crime, he fell into the guilt of death, which he nonetheless escaped by repenting. Judas was tempted by avarice, and being greedy, he was drawn and enticed by his own desire, and fell into destruction by consenting. Job was tempted in many ways, but because he did not place his possessions or bodily health above divine love, he could be tempted by hostile suggestion, but never could he consent to or even delight in sin. Therefore, what is said, "Sin, when it is fully grown, brings forth death," looks back conversely to this, which was said above about the one who endures temptation, because when he has stood the test, he will receive the crown of life. For just as the one who overcomes temptation merits the rewards of life, so indeed the one who is enticed by his desires and overcome by temptation, rightfully incurs the ruin of death.

Source: Commentary on the Catholic Epistles
[AD 108] Ignatius of Antioch on James 1:16
Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified!

Source: Epistle of Ignatius to the Ephesians
[AD 449] Hilary of Arles on James 1:16
This refers to the deception of the heretics who think that because God rules the physical world in darkness and in light, in drought and in rain, in cold and in heat, so he also rules over human wills with the same determinateness—in good and in bad, in sadness and in joy, in death and in life. Because of this error, James goes on to add that it is “every good endowment and every perfect gift” which comes from the Father of lights.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:16
“Do not be deceived” into thinking that temptations come from God.

Source: CATENA
[AD 735] Bede on James 1:16
Do not therefore err, my most beloved brethren, by assuming that the temptations of vices originate from God. Although we know that some, due to the demands of the merits of preceding crimes, have again fallen into other wickednesses by the permission of the just and rigorous judge. Hence is the saying of the Apostle: "And as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness" (Rom. I).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:16
You know, my most beloved brothers. "It is well known," he says, "to you that you yourselves had the inclination to fall to the depths, but it happened that you were enlightened by the Lord, not by your own provision, but by heavenly grace anticipating you."

Source: Commentary on the Catholic Epistles
[AD 253] Origen of Alexandria on James 1:17
The soul gradually ascends to the heavens after the resurrection. It does not reach the highest point immediately but goes through many stages during which it is progressively enlightened by the light of Wisdom, until it arrives at the Father of lights himself.

Source: HOMILY 27 ON NUMBERS 6
[AD 258] Novatian on James 1:17
God never changes or transforms himself into other forms, lest by changing he should somehow appear to be mortal. For the modification implied in change from one thing to another involves a share in death of some sort. Therefore there is never any addition of parts or of glory in him, lest anything should seem to have been wanting to the perfect one in the first place. Nor can there be any diminution in him, for that would imply some degree of mortality in him.

Source: ON THE TRINITY 4.4
[AD 398] Didymus the Blind on James 1:17
James calls God the Father of intelligent lights, that is to say, the illuminator of all rational beings, from whom, as the giver of these things, the divine gifts come to human beings. These gifts, James says, are the very best, complete and without defect, undoubtedly perfect. But as there are some people who argue from this that only the good things in life come from God, and not things which are regarded as bad or harmful, we have to recall such passages as “he brought evil on them,” “Evil came down from God onto the gates of Jerusalem” and so on. From these and other similar examples it is clear that bad things as well as good may come about through God’s judgment.

Source: COMMENTARY ON JAMES
[AD 430] Augustine of Hippo on James 1:17
If doing something ourselves means that it is not also a work of God, then casting mountains into the sea would not be a work of God, since Matthew [17:20] and Luke [17:6] both say that this can be done by the power of faith.

Source: ON THE SPIRIT AND THE LETTER 63
[AD 430] Augustine of Hippo on James 1:17
You should hope for this perseverance in obedience to the Father of lights, from whom descends every good and perfect gift, and ask for it every day in your prayers, and in so doing have confidence that you are not strangers to the predestination of God’s people, for he allows you to do even this.

Source: ON THE GIFT OF PERSEVERANCE 22.62
[AD 430] Augustine of Hippo on James 1:17
Man’s merit is a free gift, and no one deserves to receive anything from the Father of lights, from whom every good gift comes down, except by receiving what he does not deserve.

Source: LETTERS 186
[AD 538] Severus of Antioch on James 1:17
Hear what God says: “I am, I am and I do not change.” He remains always firm and unchanging in his being, and those who have been formed by the gospel and who have been transformed by his commands through the gift and transformation which comes from above, are called to persevere in these precepts as much as their strength permits and not to be swept away by the times in which we live. Therefore Paul also warned people, saying: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may prove what the good and acceptable and perfect will of God is.”

Source: CATENA
[AD 604] Gregory the Dialogist on James 1:17
This changing is a shadow which conceals the divine light if it goes through certain ups and downs in this life, but because God is unchanging, no shadow can cut off his light.

Source: LESSONS IN JOB 2.38
[AD 614] Andreas of Caesarea on James 1:17
The lights are either the rational powers or else those who have been enlightened by the Holy Spirit.

Source: CATENA
[AD 735] Bede on James 1:17
Every good gift and every perfect gift is from above, coming down from the Father of lights. After he has taught that the vices by which we are tempted do not come from God to us, but arise from ourselves, he shows on the contrary that whatever good we do, we receive this by the gift of God. Hence he calls Him the Father of lights, whom he knows to be the author of spiritual gifts. To which also agrees the saying of the Apostle Paul: "For what do you have that you did not receive?" (1 Cor. IV).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:17
With whom there is no variability or shadow of turning. Because in God's nature there is no changeability, nor does His light, as the light of this world, suffer any shadow of turning, it is clear that He sends us gifts of light alone, and does not also send us the darkness of errors.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:17
Since what comes from us lacks perfection and indeed is very imperfect, nor does it enlighten the soul, think what perfection they will have who acquire it after a happy pilgrimage through life, who with great effort have cleansed their souls from the wickedness they inherited at birth, and who have finally reached the divine splendor.

Source: COMMENTARY ON JAMES
[AD 1022] Symeon the New Theologian on James 1:17
Suppose we had told you that we had freely received grace from the Father of lights, from whom comes every good and perfect gift, but that we do not care for you to receive it also. If so, we would then have deserved to become an object of abhorrence on the part of God and of yourselves. But instead we present to you the truth from Holy Scripture and from experience and show you the royal way.

Source: DISCOURSES 34.6
[AD 449] Hilary of Arles on James 1:18
Just as the heavenly powers rule over the angelic creatures, so we human beings rule over the lower creation.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:18
The birth here applies in the first instance to the Son and then by extension to the creatures. For to him belong truth and consubstantiality with God, whereas to the creatures belong honor and inheritance. The fact that the same name is used does not mean that the same honor is given, nor should things which are said by extension be taken to mean that they apply in the first instance as well. By “first fruits” James means that we are the first and most highly honored. For by “creatures” he means the visible creation, of which humanity is the most highly honored part.

Source: CATENA
[AD 735] Bede on James 1:18
Of His own will He brought us forth by the word of truth. And the Lord in the Gospel: "You have not chosen me, but I have chosen you" (John XV). And in the prophet Hosea: "I will love them freely" (Hosea XIV). Therefore, what he had said, that every good and every perfect gift comes from God, he confirms by adding consequently, that not by our merits, but by the benefit of His will, through the water of regeneration, He has transformed us from children of darkness into children of light.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:18
That we might be a kind of firstfruits of His creatures. Lest we imagine that by saying, "He begot us," we become what He is, this demonstrates that a certain preeminence is granted to us in creation by this adoption. Indeed, some have translated the verses as follows: "Of His own will He begot us with the word of truth, that we should be a kind of firstfruits of His creatures." That is, that we should be better than the other creatures we see. For the law commanded to consecrate the firstfruits of crops or animals to the Lord, and the firstfruits of gold and silver were to be offered for the work of the tabernacle, which means the best of the metals. And of the ancient people of God, the prophet Jeremiah said: "Israel is holy to the Lord, the firstfruits of His harvest" (Jer. II).

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:18
Here James reminds us that God is immutable, which is not true of us. For if we have been born it is clear that we have also been changed. How can something be immutable if it has gone from nonbeing to being? Furthermore he adds that God has given us birth by the Word of Life, lest we might be tempted to think that his Son was also born in the same way as we are. But according to John, all things were made by the Son, which means that he was not born along with us who have been made by him.

Source: COMMENTARY ON JAMES
[AD 1781] Richard Challoner on James 1:18
Some beginning: That is, a kind of first fruits of his creatures.
[AD 430] Augustine of Hippo on James 1:19
Truth is more safely heard than preached. For when it is heard, lowliness is preserved, but when it is preached some bit of boastfulness may steal in almost unawares, and this brings corruption.

Source: TRACTATES 57.2, 3
[AD 500] Desert Fathers on James 1:19
Some brothers from Scetis wanted to visit Antony, and set out in a ship to go there. On board they met an old man who also wanted to go to Antony, but he did not belong to their party. During the voyage they talked about the sayings of the fathers, and the Scriptures, and then the manual work that they did, but the old man said nothing at all. When they came to the landing-place, they realized that the old man also was going to see Antony. When they arrived, Antony said to them, ‘You found good company on your journey in this old man.’ He said to the old man, ‘You found good companions in these brothers.’ The old man said, ‘Yes, they are good, but their house has no door. Anyone who wants to goes into the stable and steals the donkey.’ He said this because they had said the first thing that came into their heads.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:19
They said of Agatho that for three years he kept a stone in his mouth in order to teach himself silence.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:19
Arsenius always used to say this, ‘Why, words, did I let you get out? I have often been sorry that I have spoken, never that I have been silent.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:19-20
Macarius said also, ‘If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:19-20
[Hyperichius] also said, ‘The monk who cannot control his tongue when he is angry, will not control his passions at other times.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 735] Bede on James 1:19
But let every man be quick to listen, but slow to speak. Hence, he instructs the listener with moral precepts. And rightly first admonishes one to adapt an ear as quickly as possible to the teacher, but slowly to open the mouth to teach, for it is foolish for anyone to desire to preach to others what he himself has not learned. Therefore, whoever loves wisdom should first, as he previously admonished, ask for it from God. Then, as a humble listener, let him seek a teacher of truth. And in conducting himself, let him most cautiously restrain his tongue not only from idle talk but also from proclaiming the very truth he has recently learned. Hence, Solomon, writing about the distance of times, says: "A time to keep silence, and a time to speak" (Eccles. 3). Thus, the Pythagoreans, equipped with the teaching of natural science, command their listeners to be silent for five years and only then permit them to preach. For it is safer for truth to be heard than to be preached. Because when it is heard, humility is preserved; but when it is preached, it is scarcely that some amount of boasting does not creep upon any of the men. Hence, Jeremiah, describing the life of a well-instructed youth, counts the modesty of silence among the foremost studies of virtues. "It is good for a man," he says, "that he bear the yoke in his youth. Let him sit alone and be silent" (Lamentations 3).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:19
And slow to anger. Because the maturity of wisdom is only perceived with a tranquil mind. For it is written, anger rests in the bosom of fools (Eccles. VII). However, it does not so much alter the speed of anger, as to approve its slowness, but rather admonishes this, that even in the hour of perturbation and quarrels, let us beware lest anger creeps upon us; or if it has crept upon us, let us restrain its impulse within the confines of the mouth, and after the hour of crisis has passed, let us more freely purify it from our heart over time. Or certainly, he commanded us to be slow to anger, so that we do not turn the serenity of our countenance into austerity for any reasons, but only for certain reasons. For example, if we see that those near us, especially those entrusted to us, cannot be corrected otherwise, let us then exhibit the severity of the word or even of stricter judgment, while maintaining as much as human nature allows, the serene state of our mind. For (as I believe) Phinehas, Samuel, Elijah, and Peter were slow to anger, and yet they punished the sinners, whether by sword or by word. But Moses, though he was a very meek man, went out from Pharaoh whom he saw as incorrigible, very angry, and threatened him with punishment, which he also carried out in deed.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:19
When James says “quick to hear” he is not talking about simple listening but about eagerness to put into practice what has been heard. For he distinguishes quite clearly between the person who is ready to act on what he has heard and the one who is weighed down by laziness and procrastination, sometimes even to the point of never attempting to do anything at all.

Source: COMMENTARY ON JAMES
[AD 604] Gregory the Dialogist on James 1:20
Because a diseased mind has no control over its own judgment, it thinks that whatever anger suggests must be right.

Source: LESSONS IN JOB 5.78
[AD 735] Bede on James 1:20
For the anger of man does not produce the righteousness of God. The meaning is clear, because whoever rashly subjects himself to the sin of anger, even if he appears just to men, is not yet perfectly just in the divine judgment. But it can be understood more profoundly, because it is said of the Lord: "But you, Lord of hosts, judge with tranquility" (Wisdom XII). Any human judge who judges a delinquent with a disturbed mind, even if he judges justly, cannot imitate the justice of divine judgment, into which disturbance does not enter.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:20
Unconsidered speech and unguarded wrath do no good at all. David said: “Be angry but do not sin.” This means that we must be careful when we get angry not to let it develop into an uncontrollable fury. This is where those who are slow come into their own. It may be wrong to be slow in other things, but when it comes to anger, tardiness is the right policy, because by the time we get round to it the reasons for it may have dissipated.

Source: COMMENTARY ON JAMES
[AD 165] Justin Martyr on James 1:21
others from joining them laughed both at those who framed these falsehoods, and at the disguise itself and at popular opinion and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word.
[AD 449] Hilary of Arles on James 1:21
Filthiness and wickedness arise out of anger.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:21
This refers to the sin which corrupts a man, which dwells in us as the cause of evil. But outside us there is another kind of evil which creeps up on us unawares and is the work of demons who are opposed to us.

Source: CATENA
[AD 735] Bede on James 1:21
For this reason, putting away all filthiness and abundance of malice, in meekness you have received the implanted word. First, he orders both the body and the mind to be cleansed from vices, so that they may be worthy to receive the word of salvation. For he who does not first turn away from evil cannot do good. Indeed, he designates all impurity of both flesh and soul. But malice properly refers to the depravity of the inner man. "Receive," he says, "the implanted word," that is, the word which we impose on your hearts by preaching, you must receive by learning. Or certainly, it should be understood this way: the word which was implanted in you on the day of redemption, when God voluntarily begot you, now receive it more perfectly, even fulfilling it with works, which you already hold in ministry.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:21
Which can save your souls. Even if you suffer temptations in body, or are consumed by death from the unfaithful.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:21
What James wants to say is this. Although a person may often fall into uncleanness, the faster he gets out of it the better. Otherwise, if he remains in it and carries on, he will make the evil stronger by force of habit and have a harder time washing it away.

Source: COMMENTARY ON JAMES
[AD 430] Augustine of Hippo on James 1:22
James did not say “of the words” but “of the Word,” in spite of the fact that there are so many words from the Holy Scriptures which are venerated in the church.

Source: SERMONS 71.22
[AD 430] Augustine of Hippo on James 1:22
Neither I nor any other preacher can see into your hearts … but God is looking, for nothing can be hidden from him.… Do not deceive yourselves by coming eagerly to hear the Word and then failing to do it. If it is a good thing to hear, it is a much better thing to do. If you do not hear, you cannot do, and therefore you will build nothing. But if you hear and do not do, then what you are building will be a ruin.

Source: SERMONS 179.7-8
[AD 500] Desert Fathers on James 1:22-24
Another brother spoke with the same Theodore, and he began to talk about matters of which he had no experience. Theodore said to him, ‘You’ve not yet found a ship to sail in, nor put your luggage aboard, nor put out to sea, and you’re already acting as if you were in the city which you mean to reach. If you make some attempt to do the things you are discussing, then you can talk about them with understanding.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on James 1:22-24
Three brothers once came to a hermit in Scetis. One of them said to him, ‘Abba, I have memorized the Old and New Testaments.’ But the hermit answered, ‘And you have filled the air with words.’ The second said to him, ‘I have written out the Old and New Testaments with my own hand.’ But the hermit said, ‘And you have filled the window-ledge with manuscripts.’ The third said, ‘The grass is growing up my chimney.’ But the hermit answered, ‘And you have driven away hospitality.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 614] Andreas of Caesarea on James 1:22
In other words, be mindful of your own salvation!

Source: CATENA
[AD 735] Bede on James 1:22
Be however doers of the word, and not hearers only, etc. Thus also Paul about the observers of the law. "Not the hearers," he says, "of the law are just before God, but the doers of the law shall be justified" (Rom. II). And in the Apocalypse John, having said: "Blessed is he who reads and those who hear the words of the prophecy of this book," immediately added: "And keep those things which are written therein" (Apoc. I).

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:22
James knows that some people can get all exited by what they hear, but even in the course of listening their enthusiasm may start to cool off. Therefore he adds these words, so that they may give effect to what they hear.

Source: COMMENTARY ON JAMES
[AD 449] Hilary of Arles on James 1:23
There are two kinds of mirrors—large and small. In a small mirror you see small things—this is the Old Testament, which leads no one to perfection. But in a big mirror you see great things—this is the New Testament, because in it the fullness of perfection is seen.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 614] Andreas of Caesarea on James 1:23
If someone is a hearer of the word only and does not confirm it by his deeds, he will lose the word as well, for it will slip through his fingers and disappear.

Source: CATENA
[AD 990] Oecumenius on James 1:23
James here uses the common mirror as a metaphor for the intellectual mirror, but without going into details. Think of him as saying that someone who hears a sermon but does not put any of it into practice is like a man who having seen himself in the mirror immediately forgets what he looked like.

Source: COMMENTARY ON JAMES
[AD 614] Andreas of Caesarea on James 1:24
We learn what God has made us like, having given us new birth by the washing of regeneration. But if we do not remember what we have seen and apply it in our deeds, then we shall lose the grace which has been given to us. But the one who remembers that he has been born again from on high, that he has been justified, and sanctified and counted among the children of God, will not give himself over to works which reject that grace.

Source: CATENA
[AD 990] Oecumenius on James 1:24
This is like the person who has used the law of Moses to contemplate what he was made like, that is, the image and likeness of God the Creator, but afterwards draws no conclusions about his own behavior from what he has looked at and instead goes back to being just what he was before.

Source: COMMENTARY ON JAMES
[AD 430] Augustine of Hippo on James 1:25
The law of liberty is one of love, not fear. Paul too was no longer terrified by the law of God as a slave would be but was delighted with it, even though he saw another law in his members which was at war against the law of his mind.

Source: ON NATURE AND GRACE 57 (67)
[AD 735] Bede on James 1:25
But he who has looked into the perfect law of liberty and has continued in it. By the perfect law of liberty, he means the grace of the Gospel. For the law brought nothing to perfection (Hebr. VII). And elsewhere: "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption of sons" (Rom. VIII). And again: "Where the Spirit of the Lord is, there is liberty" (II Cor. III). And the Lord Himself: "If the Son therefore shall make you free, you shall be free indeed" (John VIII).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:25
Not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Not by the futile hearing of the word, but by the execution of the work is happiness prepared. Thus also the Lord speaking to the disciples: "If you know these things," He says, "blessed are you if you do them" (John XIII).

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:25
The spiritual law contains something magnificent and altogether desirable, which is able to draw people away even from following it corruptly, and able to make them perfect. The perfect law is liberating because it is the law of Christ, which sets us free from all slavery to the flesh, whether that means observance of the sabbath, circumcision, ritual purifications or whatever.

Source: COMMENTARY ON JAMES
[AD 379] Basil of Caesarea on James 1:26
Anger causes tongues to become unbridled and speech unguarded. Physical violence, acts of contempt, reviling, accusations, blows and other bad effects too numerous to recount are born of anger and indignation.

Source: SERMONS 10
[AD 614] Andreas of Caesarea on James 1:26
This rule is the bottom line of true religion.

Source: CATENA
[AD 735] Bede on James 1:26
But if anyone thinks that he is religious, not restraining his tongue, but deceiving his heart, this person's religion is worthless. He had previously advised not only to hear the word of God but also to do it. Now he adds that even if someone seems to exercise the Lord's commands, which he has learned, in deeds, if he does not also restrain his tongue from slanders, lies, blasphemies, foolish talk, even from much speaking itself, and other things by which he usually sins, he boasts in vain about the righteousness of his works. Just as Paul, approving the sentence of a Gentile poet, says: 'Bad company ruins good morals' (I Cor. XV).

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:26
If you want to be truly religious, do not demonstrate this by your knowledge of the law but by the way you put it into practice. Religion appears to mean something more than “faith,” in that it offers the knowledge of hidden things and confirmation of what is grasped by faith.

Source: COMMENTARY ON JAMES
[AD 160] Shepherd of Hermas on James 1:27
Instead of fields, buy souls that are in trouble, according to your ability. Look after widows and orphans. Do not neglect them. Spend your riches on these kinds of fields and houses.

Source: PARABLES 1.8
[AD 407] John Chrysostom on James 1:27
We can become more like God if we are merciful and compassionate. If we do not do these things, we have nothing at all to our credit. God does not say that if we fast we shall be like him. Rather he wants us to be merciful, as he himself is. “I desire mercy,” he says, “and not sacrifice.”

Source: CATENA
[AD 449] Hilary of Arles on James 1:27
James calls God the Father because as far as he is concerned there is no other god who made the world (as the Marcionites and other heretics claim). What he says about widows has to be understood in the light of the fact that there were many who tried to rob them of their possessions, as it says in the Gospel.

Source: INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
[AD 735] Bede on James 1:27
Religion that is pure and undefiled before God and the Father is this. Beautifully did he add "before God and the Father," because there are those who seem religious to men, while they are considered profane by God. Therefore, Solomon also says: 'There is a way that seems right to a man, but its end is the way to death' (Prov. XIV).

Source: Commentary on the Catholic Epistles
[AD 735] Bede on James 1:27
To visit orphans and widows in their distress and to keep oneself unspotted from the world. Because he said that the doer of the work will be blessed in his act, now he says which deeds are most pleasing to God, namely mercy and innocence. For in that he commanded to visit orphans and widows in their distress, he suggests all that we must do mercifully towards our neighbors. How much this matters will be revealed at the time of judgment, where the Judge will say: 'As you did it to one of the least of these my brethren, you did it to me' (Matt. XXV). Furthermore, in that he commanded us to keep ourselves unspotted from this world, he shows all those things in which it is fitting to keep ourselves chaste. Among these are also those things which he had previously advised to observe, that we should be slow to speak and slow to anger.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on James 1:27
Here someone might say: If James is a teacher of the covenant established by Christ, why does he not just abolish everything connected with the law, instead of exalting it by supporting those who are experienced in keeping it? Why does he not rebuke them and turn them away from it? To this we answer that James accommodates himself to them and starts where they are. Rather than attack the law head on, he draws them away from it gradually, aware that they are suspicious of new ideas and inclined toward skepticism about them. By doing this he increasingly prepares them to hear what he has to say and then weans them away from observance of the law little by little.

Source: COMMENTARY ON JAMES
[AD 1107] Theophylact of Ohrid on James 1:27
In this verse the “world” refers to the common and ungodly people who are led astray by their lusts and errors.

Source: COMMENTARY ON JAMES