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James 1
James 1:1-27
Shared May 23rd, 2020
Author
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Phrase ch. 1
Phrase ch. 1
NT
James 1:1-27
na28
Greetings to the Dispersed
Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος
Author
ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ
Recipients
χαίρειν.
Greeting
The Sanctifying Nature of Trials
Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου,
First Imperative
ὅταν πειρασμοῖς περιπέσητε ποικίλοις,
Temporal 2a
γινώσκοντες ὅτι
Grounding Wisdom 2a-b
τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω,
Second Imperative (Prog)
ἵνα ἦτε τέλειοι
Purpose #1 4a
καὶ ὁλόκληροι
Purpose #2 4a
ἐν μηδενὶ λειπόμενοι.
Clarifies 4b-c
The Ones Having Faith and The Ones Having Doubt
Εἰ δέ τις ὑμῶν λείπεται σοφίας,
"If" Statement
αἰτείτω παρὰ τοῦ διδόντος θεοῦ
"Then" Imperative 5a
πᾶσιν
Recipients of God's giving 5b
ἁπλῶς
Manner of 5b
καὶ μὴ ὀνειδίζοντος
καὶ δοθήσεται αὐτῷ.
Result 5a-b
αἰτείτω δὲ ἐν πίστει μηδὲν διακρινόμενος•
Clarification 5b
ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης
Explanation / Comparison
ἀνεμιζομένῳ
καὶ ῥιπιζομένῳ.
μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου,
Reason 6a
ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
Teaching / Wisdom Piece
Boasting in Christ: Rich or Poor
Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ,
First Imperative
ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ,
Second Imperative/Contrast 9a
ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
Reason for 9-10a
ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι
Proof 10b
καὶ ἐξήρανεν τὸν χόρτον
Progression 11a
καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν
Progression 11a-b
καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο•
Progression 11a-c
οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
Grounding Wisdom of 10a
The Ones Who Endure Receive the Crown of Life
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν,
Blessing / Exhortation
ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς
Grounding Wisdom 12a
ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
Epexegetical 12b
God is For Us (Part I: We Are Tempted By the Flesh)
Μηδεὶς πειραζόμενος λεγέτω
Imperative
ὅτι ἀπὸ θεοῦ πειράζομαι•
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Content 13a
ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν,
Ground 13a-b
πειράζει δὲ αὐτὸς οὐδένα.
ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας
Wisdom / Corrective 13a-b
ἐξελκόμενος
Temporal 14a
καὶ δελεαζόμενος•
εἶτα ἡ ἐπιθυμία συλλαβοῦσα
Progression
τίκτει ἁμαρτίαν,
ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα
ἀποκύει θάνατον.
God is For Us (Part II: It Was His Desire to Bring Us Forth)
Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν
Grounding Wisdom of 16a
καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων,
Manner of 17a
παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
Epexegetical 17b
βουληθεὶς ἀπεκύησεν ἡμᾶς
Assertion
λόγῳ ἀληθείας
Means 18a
εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα
Purpose of 18a
τῶν αὐτοῦ κτισμάτων.
Receive With Meekness the Implanted Word
Ἴστε, ἀδελφοί μου ἀγαπητοί•
First Main Imperative
ἔστω δὲ πᾶς ἄνθρωπος
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Imperative 19a
ταχὺς εἰς τὸ ἀκοῦσαι,
Content #1 19b
βραδὺς εἰς τὸ λαλῆσαι,
Content #2 19b
βραδὺς εἰς ὀργήν•
Product of 19c & 19d
ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται.
Grounding Wisdom for 19b-e
διὸ ἀποθέμενοι πᾶσαν
Conclusion 19 / Means 21e
ῥυπαρίαν
Content #1 of 21a
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καὶ περισσείαν κακίας
Content #2 of 21a
ἐν πραΰτητι,
Means 21e
δέξασθε τὸν ἔμφυτον λόγον
Second Main Imperative
τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
Reason / Epexegetical 21e
Be Doers of the Word
Γίνεσθε δὲ ποιηταὶ λόγου
Positive Imperative
καὶ μὴ μόνον ἀκροαταὶ
Negative Imperative
παραλογιζόμενοι ἑαυτούς.
Explanation (22b)
ὅτι
Ground for 22a-b
εἴ τις ἀκροατὴς λόγου ἐστὶν
"If" Statement
καὶ οὐ ποιητής,
οὗτος ἔοικεν ἀνδρὶ
"Then" Statement
κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ•
κατενόησεν γὰρ ἑαυτὸν
Explanation of 23a-e
καὶ ἀπελήλυθεν
καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
ὁ δὲ παρακύψας εἰς νόμον τέλειον
Contrast 23-24 (esp 24)
τὸν τῆς ἐλευθερίας
Appositional to 25a
καὶ παραμείνας,
Progression 25a
οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος
(-) Adjectival Participle (25c)
ἀλλὰ ποιητὴς ἔργου,
(+) Adjectival Participle (25c)
οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
Teaching / Wisdom Piece
Pure and Undefiled Religion
Εἴ τις δοκεῖ θρησκὸς εἶναι
"If" Statement
μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ
(-) Contemp. Action 26a
ἀλλʼ ἀπατῶν καρδίαν αὐτοῦ,
(+) Contemp. Action 26a
τούτου μάταιος ἡ θρησκεία.
"Then" Statement
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ πατρὶ αὕτη ἐστίν,
Wisdom / Corrective 26
ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν,
Content #1 of 27a
ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
Content #2 of 27a
This phrase is key to seeing the glory of being steadfast. The ones who are "perfect and complete" do not fall short of any of God's blessings to them. Their vision of God is not clouded, nor is there reward small. The people of God who walk faithfully through trials leave them beautifully adorned.
James gives wisdom along with his command, meant to motivate us in our obedience to the command.
Notice here that the doubting one is the opposite of the one who is "perfect and complete, lacking in nothing" in 4b-d. Two important observations about the "doubting one": 1) The "doubting one" doubts God and his promises. So, in the context of this verse, one who desired wisdom but doubted would doubt that God gives generously to all without reproach (v. 5) 2) This same word translated "doubt" here is used in Rom 4:20. We obviously know that Abraham, at times, doubted God's promise. So, we should not understand this to mean that prayers will never be answered where any degree of doubt exists, but rather that God "responds to us only when our lives reflect a basic consistency of purpose and intent: a spiritual integrity." (Moo, 60-61)
Lines 5b-d tell us about the character of God. And we should believe this to be wholly true of God. However, these statements, when taken seriously, do beg the question, "does he really always give us wisdom when we ask?" which verses 6-8 answer.
Here we can understand a little more the importance of letting trials have their "full effect". The believer who is made steadfast through trials is confident in the God who "gives generously to all without reproach".
Here again we have the one who endures, or, the one who is "steadfast" through trial. See v. 3&4
Another link to the earlier passage (v. 2-4). The one who is acceptable has been made perfect and complete (v. 4) *Being made acceptable is a key point in this chapter, because it is condition on which one receives the crown of life.
--Proverbs 8:35-- Doug Moo notes that wisdom "is the means by which the godly can both discern and carry out the will of God" and that wisdom is enables man to become acceptable to the Lord (57) This thought links this passage both with the one before it (v. 2-4) AND the one after it, particularly 12b (being acceptable to God)
From Moo (61) "So the doubter , not possessing an 'anchor for the soul' (Heb. 6:19), does not pray to God with a consistency and sincerity of purpose... he wants wisdom from God one day and the wisdom of the world the next."
Jeremiah 9:23-24 The kind of "boasting" that each of these brothers is called to is reminiscent of the kind of boasting in this verse.
James's point, then, is that believers must look beyond the world's evaluation to understand who they are and look to God's view of them." (Moo, 65)
OT passages James could be drawing from: Isaiah 40:6b-8 Psalm 103:15-16; 49:16-17
How are we to understand this seemingly random proverb of the poor and the rich? One possible context clue (Moo): 1.) Verses 9-11 are sandwiched between James's discussion of trials , possibly as a description of one. Wealth is perhaps the greatest trial many Christians will face.
I think that ουτως and πορειαις here help us see the simile as being between the rich man's wealth , or pursuits of wealth , and the flower . This is as opposed to a simile between the rich man himself and his fate. Therefore what is being condemned here is the journey of wealth, not as much anyone possessing wealth.
What is the relationship between verse 12 and verses 13-15? Should they be together? Are our Bibles right to make this a paragraph? Answer: The one who is encouraged to endure trials should know that God is with him, and not against him. We have a tendency sometimes in our trials to believe that God is against us, otherwise we would not be in said trial. However, James wants to let us know that we are actually being tempted by our own flesh, but that God is with us and waiting for us at the end of our trials, to give us the crown of life!
How is δε functioning in lines 13d, 15b?
One cannot miss the progression here. Desires --> Sin --> Death Romans 8:6
We endure by our faith in the promises of God's future grace to us in Christ. Hebrews 11:1, 24-27; 12:2 **Moses's reproach can be seen in light of the rich and the poor in the previous passage. Both who follow God endure suffering in this world for Christ's sake.** **Heb. 11:27 mentions Moses enduring by faith**
[Notice 19e does not contain a verb] Question: Is there a supposed relationship between slowness in hearing and quickness in speaking, with anger? Answer: I think so. I think that Slowness to anger is produced by quickness of hearing and slowness of speaking.
Interestingly, I don't think that being slow to hear, or quick to speak, is necessarily sinful. However, James is pointing out here that it does produce sinfulness, even if that is simply because these things FAIL at producing the righteousness of God. This point is supported by the fact that receiving the word is shown as "following" from this first main imperative.
All can resonate with the truth of this statement from personal experience. This should serve as the primary motivation for obeying the command of verse 19. We should all, but especially those quick to speak and slow to hear, reflect deeply on this verse.
One cannot help but think of the parable of the sower. Surely James has this at least in the back of his mind here. See especially: Mark 4:20
Questions for Audience: "What does James mean by 'receive the implanted word'?" "Do we not already have the word if it is implanted within us?"
Whereas the prior sections on trials and receiving the crown of life have encouraged us to faithfully endure trials, here we finally have the instructions necessary in order to receive the crown of our salvation: Receivng the Word.
Here the Greek is helpful. This is not a separate command to "put aside" in addition to "receive the word". Rather, it is by putting aside these things that we can receive the implanted word.
Question: What is the relationship between merely hearing the word and looking at oneself in the mirror ?
What is James doing by comparing a man of unclean and defiled religion to one who 1.) does not bridle his tongue, and 2.) deceives himself? Answer: He is developing the idea of the one who merely hears the word and the one who hears and does the word.
See v. 22 This is the man who "hears only"
See v. 25 This is the man who is "no hearer who forgets but a doer who acts"
Alternative Title: "Reality is An Acquired Taste" -Rick Shenk
Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.
Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις,
γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ.
αἰτείτω δὲ ἐν πίστει μηδὲν διακρινόμενος• ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ.
G1857+1
μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου,
ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ,
ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο• οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
Μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι• ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα.
ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος•
εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.
Ἴστε, ἀδελφοί μου ἀγαπητοί• ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν•
ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται.
διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι, δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ•
G1857+1
κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλʼ ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία.
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
Ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης.
ἐὰν γὰρ εἰσέλθῃ εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι,
ἐπιβλέψητε δὲ ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν καὶ εἴπητε• σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε• σὺ στῆθι ἢ κάθου ἐκεῖ ὑπὸ τὸ ὑποπόδιόν μου,
καὶ οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν;
Ἀκούσατε, ἀδελφοί μου ἀγαπητοί• οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ πλουσίους ἐν πίστει καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν;
ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια;
οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς;
Εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν• ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε•
εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται.
ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος.
ὁ γὰρ εἰπών• μὴ μοιχεύσῃς, εἶπεν καί• μὴ φονεύσῃς• εἰ δὲ οὐ μοιχεύεις φονεύεις δέ, γέγονας παραβάτης νόμου.
Οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι.
ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος• κατακαυχᾶται ἔλεος κρίσεως.
G415+1
Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;
ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι ὦσιν τῆς ἐφημέρου τροφῆς
εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν• ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;
οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθʼ ἑαυτήν.
Ἀλλʼ ἐρεῖ τις• σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω• δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.
σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός, καλῶς ποιεῖς• καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.
Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;
Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;
βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη,
καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα• ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ φίλος θεοῦ ἐκλήθη.
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ.
αἰτείτω δὲ ἐν πίστει μηδὲν διακρινόμενος• ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ.
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μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου,
ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ,
ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο• οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
Μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι• ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα.
ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος•
εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.
Ἴστε, ἀδελφοί μου ἀγαπητοί• ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν•
ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται.
διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι, δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ•
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κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλʼ ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία.
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
Ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης.
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