James 1:12-18
Endureth ( υπομενε ). Present active indicative of υπομενω. Cf. verse 3.Temptation ( πειρασμον ). Real temptation here. See verse 2 for "trials."
When he hath been approved ( δοκιμος γενομενος ). "Having become approved," with direct reference to το δοκιμιον in verse 3. See also Ro 5:4 for δοκιμη (approval after test as of gold or silver). This beatitude ( μακαριος ) is for the one who has come out unscathed. See 1Ti 6:9.
The crown of life ( τον στεφανον της ζωης ). The same phrase occurs in Re 2:10. It is the genitive of apposition, life itself being the crown as in 1Pe 5:4. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in 1Co 9:25; 2Ti 4:8, nor to the linen fillet ( διαδημα ) of royalty (Ps 20:3, where στεφανος is used like διαδημα, the kingly crown). Στεφανος has a variety of uses. Cf. the thorn chaplet on Jesus (Mt 27:29).
The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο ( he promised, first aorist middle indicative).
Let no one say ( μηδεις λεγετω ). Present active imperative, prohibiting such a habit.
When he is tempted ( πειραζομενος ). Present passive participle of πειραζω, here in evil sense of tempt, not test, as in Mt 4:1. Verses 12-18 give a vivid picture of temptation.
I am tempted of God ( απο θεου πειραζομα ). The use of απο shows origin ( απο with ablative case), not agency ( υπο ), as in Mr 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Pr 19:3; Sirach 15:11f. Temptation does not spring "from God."
Cannot be tempted with evil ( απειραστος κακων ). Verbal compound adjective (alpha privative and πειραζω ), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος (from πειραω ), but this is the earliest example of απειραστος (from πειραζω ) made on the same model. Only here in the N.T. Hort notes απειρατος κακων as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted."
And he himself tempteth no man ( πειραζε δε αυτος ουδενα ). Because "untemptable."
When he is drawn away by his own lust ( υπο της ιδιας επιθυμιας εξελκομενος ). Επιθυμια is old word for craving (from επιθυμεω, to have a desire for) either good (Php 1:23) or evil (Ro 7:7) as here. Like a fish drawn out from his retreat.
Enticed ( δελεαζομενος ). Present passive participle of δελεαζω, old verb from δελεαρ (bait), to catch fish by bait or to hunt with snares and Philo has υφ' ηδονης δελεαζετα (is enticed by pleasure). In N.T. only here and 2Pe 2:14, 18. Allured by definite bait.
Then ( ειτα ). The next step.
The lust ( η επιθυμια ). Note article, the lust (verse 14) which one has.
When it hath conceived ( συλλαβουσα ). Second aorist active participle of συλλαμβανω, old word to grasp together, in hostile sense (Ac 26:21), in friendly sense of help (Php 4:3), in technical sense of a woman taking a man's seed in conception (Lu 1:24), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place.
Beareth sin ( τικτε αμαρτιαν ). Present active indicative of τικτω to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Ps 7:14 for this same metaphor.
The sin ( η αμαρτια ). The article refers to αμαρτια just mentioned.
When it is full-grown ( αποτελεσθεισα ). First aorist passive participle of αποτελεω, old compound verb with perfective use of απο, in N.T. only here and Lu 13:32. It does not mean "full-grown" like τελειοω, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Ro 6:6; Col 3:5).
Bringeth forth death ( αποκυε θανατον ). Late compound ( κυεω to be pregnant, perfective use of απο ) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Ro 6:21-23; 8:6. "The birth of death follows of necessity when one sin is fully formed" (Hort).
Be not deceived ( μη πλανασθε ). Prohibition with μη and the present passive imperative of πλαναω, common verb to lead astray. This is the way of sin to deceive and to kill (Ro 7:7-14). The devil is a pastmaster at blinding men's eyes about sin (2Co 4:4; Ro 1:27; Eph 4:14; etc.).
Gift ( δοσις )
--boon ( δωρημα ). Both old substantives from the same original verb ( διδωμ ), to give. Δοσις is the act of giving (ending -σις ), but sometimes by metonymy for the thing given like κτισις for κτισμα (Col 1:15). But δωρημα (from δωρεω, from δωρον a gift) only means a gift, a benefaction (Ro 5:16). The contrast here argues for "giving" as the idea in δοσις. Curiously enough there is a perfect hexameter line here: πασα δο / σις αγα / θη κα / παν δω / ρημα τε / λειον. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word δωρημα, but that is not conclusive.
From above ( ανωθεν ). That is, from heaven. Cf. Joh 3:31; 19:11.
Coming down ( καταβαινον ). Present active neuter singular participle of καταβαινω agreeing with δωρημα, expanding and explaining ανωθεν (from above).
From the Father of lights ( απο του πατρος των φωτων ). "Of the lights" (the heavenly bodies). For this use of πατηρ see Job 38:28 (Father of rain); 2Co 1:3; Eph 1:17. God is the Author of light and lights.
With whom ( παρ' ω ). For παρα (beside) with locative sense for standpoint of God see παρα τω θεω (Mr 10:27; Ro 2:11; 9:14; Eph 6:9.
Can be no ( ουκ εν ). This old idiom (also in Ga 3:28; Col 3:11) may be merely the original form of εν with recessive accent (Winer, Mayor) or a shortened form of ενεστ. The use of εν εν in 1Co 6:5 argues for this view, as does the use of εινε ( εινα ) in Modern Greek (Robertson, Grammar, p. 313).
Variation ( παραλλαγη ). Old word from παραλλασσω, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has παραλλαξις without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Mal 4:2), which does have periodic variations.
Shadow that is cast by turning ( τροπης αποσκιασμα ). Τροπη is an old word for "turning" (from τρεπω to turn), here only in N.T. Αποσκιασμα is a late and rare word ( αποσκιασμος in Plutarch) from αποσκιαζω ( απο, σκια ) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial ( αποσκιαζω in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read η τροπης αποσκιασματος (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
Of his own will ( βουληθεις ). First aorist passive participle of βουλομα. Repeating the metaphor of birth in verse 15, but in good sense. God as Father acted deliberately of set purpose.
He brought us forth ( απεκυησεν ). First aorist active indicative of αποκυεω (verse 15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Ac 17:28f.).
By the word of truth ( λογω αληθειας ). Instrumental case λογω. The reference is thus to the gospel message of salvation even without the article (2Co 6:7) as here, and certainly with the article (Col 1:5; Eph 1:13; 2Ti 2:15). The message marked by truth (genitive case αληθειας ).
That we should be ( εις το εινα ημας ). Purpose clause εις το and the infinitive εινα with the accusative of general reference ημας (as to us).
A kind of first-fruits ( απαρχην τινα ). "Some first-fruits" (old word from απαρχομα ), of Christians of that age. See Ro 16:5.
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