The Way

(James 5:1-6)

Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous one, who does not resist you. (NRSV)

Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of Heaven’s Armies. You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous person, although he does not resist you. (NET)

Come now, you who are rich, weep, howling out at the miseries that are coming for you: Your riches have spoiled and your garments have become moth-eaten; Your gold and silver have corroded, and their corrosion will serve as testimony against you and will eat your flesh like fire. You have kept treasure in the last days. Look: The wages of the workers who have reaped your lands, which have been unfairly held back by you, clamor aloud, and the outcries of those who have reaped have entered the ears of the Lord Sabaoth. You lived on the earth in dainty luxury and self-indulgence. You have gorged your hearts on a day of slaughter. You have condemned—have murdered—the upright man; he does not oppose you. (David Bentley Hart)

Now look here, you rich! Weep and wail for the horrible things that are going to happen to you! Your riches have rotted, and your clothes have become moth-eaten, your gold and your silver have rusted, and their rust will bear witness against you and will eat up your flesh like fire. You have stored up riches in the last days! Look: you cheated the workers who mowed your fields by keeping back their wages, and those wages are crying out! The cries of the farm workers have reached the ears of the Lord of hosts. You have lived off the fat of the land, in the lap of luxury. You have fattened your own hearts on a day of slaughter. You have condemned the Righteous One and killed him, and he doesn’t resist you. (N.T. Wright)

Ἄγε νῦν οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις⸆. ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν, ὁ χρυσὸς ὑμῶν ⸂καὶ ὁ ἄργυρος κατίωται⸃ καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται καὶ φάγεται τὰς σάρκας ὑμῶν ⸆ ὡς πῦρ. ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν ὁ ⸀ἀπεστερημένος ἀφʼ ὑμῶν κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου σαβαὼθ ⸁εἰσεληλύθασιν. ἐτρυφήσατε ἐπὶ τῆς γῆς oκαὶ ἐσπαταλήσατε, ἐθρέψατε τὰς ⸀καρδίας ὑμῶν ⸆ ἐν ἡμέρᾳ σφαγῆς, κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον·⸆ οὐκ ἀντιτάσσεται ὑμῖν.

(James 4:11-17)

Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?
Boasting about Tomorrow
Come now, you who say, “Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money.” Yet you do not even know what tomorrow will bring. What is your life? For you are a mist that appears for a little while and then vanishes. Instead you ought to say, “If the Lord wishes, we will live and do this or that.” As it is, you boast in your arrogance; all such boasting is evil. Anyone, then, who knows the right thing to do and fails to do it, commits sin. (NRSV)

Do not speak against one another, brothers and sisters. He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. But there is only one who is lawgiver and judge—the one who is able to save and destroy. On the other hand, who are you to judge your neighbor?
Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes. You ought to say instead, “If the Lord is willing, then we will live and do this or that.” But as it is, you boast about your arrogant plans. All such boasting is evil. So whoever knows what is good to do and does not do it is guilty of sin. (NET)

Do not speak against one another, brothers. Whoever speaks against a brother or judges a brother speaks against Law and judges Law; if you judge Law, you are not a doer of Law, but a judge. There is one Lawgiver and judge, he who has power to save and destroy. But who are you who judge your neighbor?
Come now, you who say, “Today or tomorrow we shall journey into this city, and spend a year there, and engage in commerce, and make a profit”: You who do not know what your life will be like on the morrow—for you are a vapor, appearing for a short while and then vanishing— You should instead say, “If the Lord will it, we shall both live and also do . . .” this or that. But now, in your pretentiousness, you boast; all such boasting is wicked. Therefore, when someone knows to do the good and does not do it, it is sin for him. (David Bentley Hart)

Do not speak evil against one another, my dear family. Anyone who speaks evil against another family member, or passes judgment against them, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge! There is one lawgiver, one judge who can rescue or destroy. But who are you to judge your neighbour?
Now look here, you people who say, ‘Today, or tomorrow, we will go to such-and-such a town and spend a year there, and trade, and make some money.’ You have no idea what the next day will bring. What is your life? You are a mist which appears for a little while and then disappears again. Instead, you ought to say, ‘If the Lord wills, we shall live, and we shall do this, or that.’ But, as it is, you boast in your pride. All such boasting is evil. So then, if anyone knows the right thing to do, but doesn’t do it, it becomes sin for them. (N.T. Wright)

Μὴ καταλαλεῖτε ⸂ἀλλήλων, ἀδελφοί⸃. ὁ ⸆ καταλαλῶν ἀδελφοῦ ⸀ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόμον· εἰ δὲ νόμον κρίνεις, ⸁οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής. εἷς ἐστιν o[ὁ] νομοθέτης ⸋καὶ κριτὴς⸌ ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι· σὺ o1δὲ τίς εἶ ⸂ὁ κρίνων⸃ τὸν ⸀πλησίον;
Ἄγε νῦν οἱ λέγοντες· σήμερον ⸀ἢ αὔριον ⸁πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ⸀1ποιήσομεν oἐκεῖ ἐνιαυτὸν ⸆ καὶ ⸀2ἐμπορευσόμεθα καὶ ⸀3κερδήσομεν· οἵτινες οὐκ ⸀ἐπίστασθε ⸁τὸ τῆς αὔριον ποία ⸆ ἡ ζωὴ ⸀1ὑμῶν· ⸂ἀτμὶς γάρ ἐστε⸃ ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα ⸀2καὶ ἀφανιζομένη. ἀντὶ τοῦ λέγειν ὑμᾶς· ἐὰν ὁ κύριος ⸀θελήσῃ καὶ ⸁ζήσομεν καὶ ⸀1ποιήσομεν τοῦτο ἢ ἐκεῖνο. νῦν δὲ ⸀καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν· ⸁πᾶσα καύχησις τοιαύτη πονηρά ἐστιν. εἰδότι οὖν καλὸν ποιεῖν καὶ μὴ ποιοῦντι, ἁμαρτία αὐτῷ ἐστιν.

(James 4:1-10)

Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures. Adulterers! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. Or do you suppose that it is for nothing that the scripture says, “God yearns jealously for the spirit that he has made to dwell in us”?
But he gives all the more grace; therefore it says,
“God opposes the proud,
but gives grace to the humble.”
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection. Humble yourselves before the Lord, and he will exalt you. (NRSV)

Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.
Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy. Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”? But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” So submit to God. But resist the devil and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you. (NET)

Where do the conflicts and where do the battles among you come from? Is it not from there—from the pleasures waging war in your bodily members? You desire and you do not have; you murder and covet and you are unable to obtain; you fight and wage war; you do not have because you do not ask; You ask and do not receive because you ask in an evil fashion, so that you might spend on your own pleasures. You adulteresses, do you not know that friendship with the cosmos is enmity with God? Whoever therefore resolves to be a friend of the cosmos is rendered an enemy of God. Or do you think it in vain that the scripture says, “The spirit that has dwelt within us yearns to the point of envy”? But he gives greater grace. Hence it says, “God opposes the arrogant but gives grace to the humble.” Therefore, be subordinate to God, but oppose the Slanderer and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-souled men. Be distressed and mourn and weep; let your laughter be turned to mourning and your joy to dejection. Be humbled before the Lord and he will lift you up. (David Bentley Hart)

Where do wars come from? Why do people among you fight? It all comes from within, doesn’t it – from your desires for pleasure which make war in your members. You want something and you haven’t got it, so you murder someone. You long to possess something, but you can’t get it, so you fight and wage war. The reason you don’t have it is because you don’t ask for it! And when you do ask, you don’t get it, because you ask wrongly, intending to spend it on your pleasures. Adulterers! Don’t you know that to be friends with the world means being enemies with God? So anyone who wants to be friends with the world is setting themselves up as God’s enemy. Or do you suppose that when the Bible says, ‘He yearns jealously over the spirit he has made to dwell in us’, it doesn’t mean what it says?
But God gives more grace; so it says, ‘God opposes the proud, but gives grace to the humble.’ Submit to God, then; resist the devil and he will run away from you. Draw near to God, and he will draw near to you. Make your hands clean, you sinners; and make your hearts pure, you double-minded lot. Make yourselves wretched; mourn and weep. Let your laughter turn to mourning, and your joy to sorrow. Humble yourselves before the Lord, and he will exalt you. (N.T. Wright)

Πόθεν πόλεμοι ⸂καὶ πόθεν μάχαι ἐν ὑμῖν⸃; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; ἐπιθυμεῖτε καὶ οὐκ ἔχετε, φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν, μάχεσθε καὶ πολεμεῖτε, ⸂οὐκ ἔχετε⸃ διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς, αἰτεῖτε ⸆ καὶ οὐ λαμβάνετε διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. ⸆μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ⸇ ἔχθρα ⸂τοῦ θεοῦ ἐστιν⸃; ὃς ἐὰν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται. ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει· πρὸς ⸀φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ ⸁κατῴκισεν ἐν ἡμῖν, μείζονα δὲ δίδωσιν χάριν; διὸ λέγει·
ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται,
ταπεινοῖς δὲ δίδωσιν χάριν.
ὑποτάγητε οὖν τῷ θεῷ, ἀντίστητε ⸀δὲ τῷ διαβόλῳ καὶ φεύξεται ἀφʼ ὑμῶν, ἐγγίσατε τῷ θεῷ καὶ ἐγγιεῖ ὑμῖν. καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι. ταλαιπωρήσατε καὶ πενθήσατε ⸂καὶ κλαύσατε⸃. ὁ γέλως ὑμῶν εἰς πένθος ⸀μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν. ταπεινώθητε ⸆ ἐνώπιον ⸂τοῦ κυρίου⸃ καὶ ὑψώσει ὑμᾶς.

(James 3:13-18)

Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom. But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. Such wisdom does not come down from above, but is earthly, unspiritual, devilish. For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who make peace. (NRSV)

Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice. But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace. (NET)

Who among you is wise and knowledgeable? Let him display his works by comely conduct in wisdom’s gentleness. But, if you harbor bitter jealousy and selfish ambition in your heart, do not boast and speak falsely against the truth. This is not the wisdom that descends from above, but is earthly, natural, daemoniacal; For where there are jealousy and selfish ambition, there is disorder and every squalid deed. But the wisdom from above is first of all pure, then peaceable, reasonable, accommodating, full of mercy and good fruits, impartial, unfeigned. And the fruit of righteousness is sown in peace for those who make peace. (David Bentley Hart)

Who is wise and discerning among you? Such a person should, by their upright behaviour, display their works in the humility of wisdom. But if you have bitter jealousy and contention in your hearts, don’t boast, and tell lies against the truth. This isn’t the wisdom that comes from above. It is earthly, merely human, coming from the world of demons. For where there is jealousy and contention, there you will get unruly behaviour and every kind of evil practice. But the wisdom that comes from above is first holy, then peaceful, gentle, compliant, filled with mercy and good fruits, unbiased, sincere. And the fruit of righteousness is sown in peace by those who make peace. (N.T. Wright)

⸀Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας. εἰ δὲ ⸆ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν ⸂τῇ καρδίᾳ⸃ ὑμῶν, μὴ ⸀κατακαυχᾶσθε ⸄καὶ ψεύδεσθε κατὰ τῆς ἀληθείας⸅. οὐκ ἔστιν ⸉αὕτη ἡ σοφία⸊ ἄνωθεν κατερχομένη ἀλλʼ ἐπίγειος, ψυχική, δαιμονιώδης. ὅπου γὰρ ζῆλος καὶ ⸀ἐριθεία, ἐκεῖ ⸆ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα. ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους ⸀καὶ καρπῶν ⸆ ἀγαθῶν, ἀδιάκριτος, ⸇ ἀνυπόκριτος. καρπὸς δὲ ⸆ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.

(James 3:1-12)

Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great exploits.
How great a forest is set ablaze by a small fire! And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue—a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. Does a spring pour forth from the same opening both fresh and brackish water? Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh. (NRSV)

Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly. For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well. And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.
For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water. (NET)

Not many of you should become teachers, brothers, as you know that we shall receive a greater judgment. For we all falter in numerous ways. If anyone does not falter in speech, he is a perfect man, able also to bridle his whole body. And, when we insert bridles into the mouths of horses to make them comply with us, we also direct their whole body. And look at how ships, which are so enormous and which are driven by powerful winds, are directed wherever the pilot’s impulse determines by a tiny rudder; So also the tongue is a small bodily member, yet it boasts of great things. See how immense a forest so tiny a fire ignites. And the tongue is a fire, iniquity’s cosmos, defiling the whole body, and setting aflame the wheel of generation, and being itself set aflame by Hinnom’s Vale. For every nature—both of beasts and of birds, both of reptiles and of creatures of the sea—is being tamed, and has been tamed, by human nature, But from among human beings there is no one able to tame the tongue: a restless evil full of lethal venom. With it we bless the Lord and Father, and with it we curse human beings who have been born according to God’s likeness; Out of the same mouth comes blessing and curse. It is not fitting, my brothers, that these things happen thus. Does the fountain issue forth from the same spout as both sweet and bitter? Can a fig tree produce olives, my brothers, or a vine figs? Neither can what is salty produce sweet water. (David Bentley Hart)

Not many of you should become teachers, my brothers and sisters; you know that we will be judged more severely. All of us make many mistakes, after all. If anyone makes no mistakes in what they say, such a person is a fully complete human being, capable of keeping firm control over the whole body as well. We put bits into the mouths of horses to make them obey us, and then we can direct their whole bodies. Consider, too, the case of large ships; it takes strong winds to blow them along, but one small rudder will turn them whichever way the helmsman desires and decides. In the same way, the tongue is a little member but boasts great things. See how small a fire it takes to set a large forest ablaze! And the tongue is a fire. The tongue is a world of injustice, with its place established right there among our members. It defiles the whole body; it sets the wheel of nature ablaze, and is itself set ablaze by hell. Every species of beast and bird, of reptile and sea creature, you see, can be tamed, and has been tamed, by humans. But no single human is able to tame the tongue. It is an irrepressible evil, full of deadly poison. By it we bless the Lord and father; and by it we curse humans who are made in God’s likeness! Blessing and curses come out of the same mouth! My dear family, it isn’t right that it should be like that. Does a spring put out both sweet and bitter water from the same source? Dear friends, can a fig tree bear olives, or a vine bear figs? Nor can salt water yield fresh. (N.T. Wright)

Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα. πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ ⸀πταίει, οὗτος τέλειος ἀνὴρ ⸁δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. ⸂εἰ δὲ⸃ τῶν ἵππων τοὺς χαλινοὺς εἰς ⸄τὰ στόματα⸅ βάλλομεν ⸀εἰς τὸ πείθεσθαι ⸉αὐτοὺς ἡμῖν⸊, καὶ ὅλον τὸ σῶμα ⸉1αὐτῶν μετάγομεν⸊. ἰδοὺ καὶ τὰ πλοῖα ⸆ τηλικαῦτα ὄντα καὶ ὑπὸ ⸉ἀνέμων σκληρῶν⸊ ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ⸇ ἡ ὁρμὴ τοῦ εὐθύνοντος ⸀βούλεται, ⸀οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ ⸂μεγάλα αὐχεῖ⸃. ἰδοὺ ⸁ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει· oκαὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ⸆ ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ⸀ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως ⸇ καὶ φλογιζομένη ὑπὸ τῆς γεέννης. πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων ⸉δαμάζεται καὶ δεδάμασται⸊ τῇ φύσει τῇ ἀνθρωπίνῃ, τὴν δὲ γλῶσσαν οὐδεὶς ⸉δαμάσαι δύναται ἀνθρώπων⸊, ⸀ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. ἐν αὐτῇ εὐλογοῦμεν τὸν ⸀κύριον καὶ πατέρα καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθʼ ὁμοίωσιν θεοῦ ⸁γεγονότας, ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι. μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ ⸂γλυκὺ καὶ τὸ πικρόν⸃; μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα;⸆ ⸂οὔτε ἁλυκὸν⸃ γλυκὺ ποιῆσαι ὕδωρ.

James 2:18-26

But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do well. Even the demons believe—and shudder. Do you want to be shown, you senseless person, that faith apart from works is barren? Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? You see that faith was active along with his works, and faith was brought to completion by the works. Thus the scripture was fulfilled that says, “Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. You see that a person is justified by works and not by faith alone. Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? For just as the body without the spirit is dead, so faith without works is also dead. (NRSV)

But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear.
But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead. (NETS)

Yet someone will say, “You have faith and I have works.” You show me your faith without the works, and I will show you faith by my works. You have faith that God is one? You are doing well. Even the daemonic beings have that faith, and they tremble. But are you willing to recognize, O you inane man, that faith without works yields nothing? Was not our father Abraham made righteous by works, offering up his own son Isaac on the sacrificial altar? You see that faith cooperated with his works, and by the works the faith was brought to completion, And the scripture was fulfilled: “And Abraham had faith in God, and it was accounted to righteousness on his part,” and he was called a friend of God. You see that a human being is made righteous by works, and not by faith alone. And, likewise, was not Rahab the prostitute also made righteous by works, sheltering the messengers and sending them forth by a different path? For just as the body without spirit is dead, so also faith without works is dead. (David Bentley Hart)

But supposing someone says, ‘Well: you have faith, and I have works.’ All right: show me your faith – but without doing any works; and then I will show you my faith, and I’ll do it by my works! You believe that ‘God is one’? Well and good! The demons believe that, too, and they tremble! Do you want to know, you stupid person, that faith without works is lifeless? Wasn’t Abraham our father justified by his works when he offered up his son Isaac on the altar? You can see from this that faith was cooperating along with the works, and the faith reached its fulfilment through the works. That is how the scripture was fulfilled which says, ‘Abraham believed God, and it was reckoned to him as righteousness’, and he was called ‘God’s friend’. So you see that a person is justified by works and not by faith alone. In the same way, wasn’t Rahab the prostitute justified by works when she gave shelter to the spies and sent them off by another road? Just as the body without the spirit is dead, you see, so faith without works is dead. (N.T. Wright)

Ἀλλʼ ἐρεῖ τις· σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν oσου ⸀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 oδὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ⸀φίλος θεοῦ ἐκλήθη. ὁρᾶτε ⸆ ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. ⸂ὁμοίως δὲ⸃ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη ὑποδεξαμένη τοὺς ⸀ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; ὥσπερ oγὰρ τὸ σῶμα χωρὶς ⸆ πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ⸇ ἔργων νεκρά ἐστιν.

(James 2:8-13)

"Now, if you fulfill what, according to scripture, is a royal law—“You shall love your neighbor as yourself”—you are doing well; But if you are respecters of persons you are committing a sin, being convicted by the Law as transgressors. For whoever keeps the whole Law, yet falters in one thing, has become answerable for everything. For he who has said, “Do not commit adultery” also said, “Do not commit murder.” Now, if you do not commit adultery yet do commit murder, you have become a transgressor of Law. Speak and act like persons about to be judged by a Law of freedom. For the judgment on the one who has shown no mercy will be merciless; mercy triumphs over judgment." (David Bentley Hart)

"Supposing, however, you keep the royal law, as it is written, ‘You shall love your neighbour as yourself’; if you do this, you will do well. But if you show favouritism, you are committing sin, and you will be convicted by the law as a lawbreaker. Anyone who keeps the whole law, you see, but fails in one point, has become guilty of all of it. For the one who said, ‘Do not commit adultery’, also said, ‘Do not murder.’ So if you do not commit adultery, but do murder, you have become a lawbreaker. Speak and act in such a way as people who are going to be judged by the law of freedom. Judgment is without mercy, you see, for those who have shown no mercy. But mercy triumphs over judgment." (N.T. Wright)

"You do well if you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself.” But if you show partiality, you commit sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For the one who said, “You shall not commit adultery,” also said, “You shall not murder.” Now if you do not commit adultery but if you murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty. For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment." (NRSV)

"But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment." (NETS)

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.

(James 1:27-2:7)

Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.
My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here, please,” while to the one who is poor you say, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? Is it not they who blaspheme the excellent name that was invoked over you? (NRSV)

Pure and undefiled religion before God the Father is this: to care for orphans and widows in their adversity and to keep oneself unstained by the world.
My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ. For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, do you pay attention to the one who is finely dressed and say, “You sit here in a good place,” and to the poor person, “You stand over there,” or “Sit on the floor”? If so, have you not made distinctions among yourselves and become judges with evil motives? Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? Do they not blaspheme the good name of the one you belong to? (NETS)

Pure and undefiled religion before the God and Father is this: to watch over orphans and widows in their affliction, to keep oneself unstained by the cosmos.
My brothers, hold to the faith of our Lord of glory, Jesus the Anointed, without any respecting of persons. For if a man were to enter your synagogue with gold on his fingers and in splendid attire, and a destitute man in begrimed attire were also to enter, And you were to look at the one wearing the splendid attire and say, “Here, be finely seated,” and were to say to the destitute man, “Stand over there” or “Seat yourself below my footstool,” Have you not discriminated among yourselves, and become judges whose deliberations are wicked? Listen, my beloved brethren: Has not God chosen the destitute within the cosmos, as rich in faithfulness and as heirs of the Kingdom he has promised to those who love him? But you have dishonored the destitute man. Do not the rich oppress you, and haul you into law courts as well? Do they not blaspheme the good name that has been invoked upon you? (David Bentley Hart)

As far as God the father is concerned, pure, unsullied devotion works like this: you should visit orphans and widows in their sorrow, and prevent the world leaving its dirty smudge on you.
My brothers and sisters, as you practise the faith of our Lord Jesus, the anointed King of glory, you must do so without favouritism. What I mean is this: if someone comes into your assembly wearing gold rings, all dressed up, and a poor person comes in wearing shabby clothes, you cast your eyes over the person wearing fine clothes and say, ‘Please! Have a seat up here!’ but then you turn to the poor person and say, ‘Stand there!’ or, ‘Get down there by my footstool!’ When you do this, are you not discriminating among yourselves? Are you not turning into judges with evil thoughts? Listen, my dear brothers and sisters. Isn’t it the case that God has chosen the poor (as the world sees it) to be rich in faith, and to inherit the kingdom which he has promised to those who love him? But you have dishonoured the poor man. After all, who are the rich? The rich are the ones who lord it over you and drag you into court, aren’t they? 7The rich are the ones who blaspheme the wonderful name which has been pronounced over you, aren’t they? (N.T. Wright)

θρησκεία ⸆ καθαρὰ καὶ ἀμίαντος παρὰ o1τῷ 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;

(James 1:17-26)

Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures. 

You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; for your anger does not produce God’s righteousness. Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.

But be doers of the word, and not merely hearers who deceive themselves. For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; for they look at themselves and, on going away, immediately forget what they were like. But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.

If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless.” (NRSV)

All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change. By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.

Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. For human anger does not accomplish God’s righteousness. So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls. But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was. But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does. If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. (NETS)

Every good gift, every perfect gift, comes down from above, from the father of lights. His steady light doesn’t vary. It doesn’t change and produce shadows. He became our father by the word of truth; that was his firm decision, and the result is that we are a kind of first fruits of his creatures.

So, my dear brothers and sisters, get this straight. Every person should be quick to hear, slow to speak, slow to anger. Human anger, you see, doesn’t produce God’s justice! So put away everything that is sordid, all that overflowing malice, and humbly receive the word which has been planted within you and which has the power to rescue your lives.

But be people who do the word, not merely people who hear it and deceive themselves. Someone who hears the word but doesn’t do it, you see, is like a man who looks at his natural face in a mirror. He notices himself, but then he goes away and quickly forgets what he looked like. But the person who looks into the perfect law of freedom, and goes on with it, not being a hearer who forgets but a doer who does the deed – such a person is blessed in their doing.

If anyone supposes that they are devout, and does not control their tongue, but rather deceives their heart – such a person’s devotion is futile. (NT Wright)

Every good act of giving and every perfect gift is from above, descending from the Father of the Luminaries, with whom there is no alternation or shadow of change. Having so resolved, he gave birth to us by a word of truth, so that we should be a kind of firstfruits from among his creatures.

Know this, my beloved brothers: Let every man be swift to listen, slow to speak, slow to indignation; For a human being’s indignation does not accomplish God’s justice. Hence, putting away every defilement and surfeit of evil, receive in gentleness the implanted word, which can save your souls. And become doers of the word, and not only hearers, thus deluding yourselves. Because, if anyone is a hearer of the word and not a doer, he is like a man observing the face he was born with in a mirror; Because he has observed himself and gone away, and has immediately forgotten what he was like. For the one who has gazed intently into the perfect law, which is one of freedom, and has stayed there next to it, becoming not a forgetful listener but instead a doer of work—this one will be blissful in what he does. If anyone fancies himself religious while not bridling his tongue, but instead deceiving his own heart, his religion is empty. (David Bently Hart)

πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν ⸀καταβαῖνον ⸁ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ⸀1ἔνι ⸂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. oὅτι εἴ τις ἀκροατὴς ⸀λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ· 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, oοὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.

⸂Εἴ τις⸃ δοκεῖ θρησκὸς εἶναι ⸆ μὴ ⸀χαλιναγωγῶν γλῶσσαν ⸁αὐτοῦ ἀλλʼ ἀπατῶν καρδίαν ⸀1αὐτοῦ, τούτου μάταιος ἡ θρησκεία.

James 1:12-16

“Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him. No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one. But one is tempted by one’s own desire, being lured and enticed by it; then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death. Do not be deceived, my beloved.” (NRSV)

“Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him. Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one. But each one is tempted when he is lured and enticed by his own desires. Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. Do not be led astray, my dear brothers and sisters.” (NETS)

“How blissful the man who endures trial, because—having become proven—he will receive the crown of the life that he has promised to those who love him. Let no one who is being tempted say, “I am being tempted by God”; for God is incapable of temptation by evil things, and himself tempts no one. But everyone is tempted by his own desire, being drawn away and enticed; This desire, having conceived, gives birth to sin, and sin fully grown bears death as its offspring. Do not go astray, my beloved brothers.” (David Bentley Hart)
 
 “God’s blessing on the man who endures testing! When he has passed the test, he will receive the crown of life, which God has promised to those who love him. Nobody being tested should say, ‘It’s God that’s testing me’, for God cannot be tested by evil, and he himself tests nobody. Rather, each person is tested when they are dragged off and enticed by their own desires. Then desire, when it has conceived, gives birth to sin; and when sin reaches maturity it gives birth to death. Don’t be deceived, my dear family.” (NT Wright)

“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.”