sin Sin.
.
sinned Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Verse Meaning
Lust in this context is the desire to do, have, or be something apart from the will of God. Lust is covert, but sometimes it manifests itself overtly. If we do not check lust, it will lead to sin, and if we do not confess and forsake sin, it will lead to death ( Romans 6:21-23; Romans 8:6). One commentator helpfully identified seven successive stages of temptation. [1][source]
"Sin is the result of the surrender of the will to the soliciting of epithymia [2] instead of the guidance of reason." [3][source]
Lust can lead to physical death in a believer ( 1 John 5:16), and it can lead to physical and spiritual death in a non-believer. James" vivid illustration of the childbearing process graphically describes the cause and effect relationship of lust, sin, and death. God desires to lead us into the fullness of life ( James 1:12), but if we respond improperly and give in to temptations we will not obtain the crown of life but death. "Death" in James 1:15 is the opposite of "life" in James 1:12. The ultimate outcome of capitulating to temptation is death (cf. Proverbs 10:27; Proverbs 11:19; Proverbs 12:28; Proverbs 13:14; and Proverbs 19:16), but the ultimate outcome of resisting it is the fullness of life (cf. John 10:10). [source][source][source]
"This attention-getting imagery is designed to stop sinners in their tracks, seeing that death is the natural and terrible end of a life of sin, not just an occasional result for some sinners." [4][source]
Context Summary
James 1:12-18 - God Rewards, Not Tempts
The word temptation may stand for trial and testing, without implying that there is any necessary impulse toward evil; or it may stand for the direct impulse of the evil one. Here, however, it is used in this latter sense. But of whatever kind the temptation is, whether upward or downward, whether of pain and sorrow at the permission of God, or of direct solicitation to evil at the suggestion of Satan, those who refuse to swerve from their high quest of nobility attain to higher levels of life. In the words of this paragraph, they receive the crown of life "here" and hereafter.
Notice the genealogy of sin, James 1:15. Lust is the parent of sin, and sin when matured is the parent of death. How different to the blackness of this dark picture is the light and glory of our Father's home and realm! All the good things of our lives are from His good hand. He is not fickle and changeable. Even our sin cannot make Him turn away. His sun still shines on the evil and the good, and His rain descends on the just and the unjust. See Matthew 5:45. We are His children; let us be sweet to the taste as the grapes of Eschol! [source]
Chapter Summary: James 1
1James greets the twelve tribes among the nations; 2exhorts to rejoice in trials and temptations; 5to ask patience of God; 13and in our trials not to impute our weakness, or sins, to him, 19but rather to hearken to the word, to meditate on it, and to do thereafter 26Otherwise men may seem, but never be, truly religious
The lust [η επιτυμια] Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα sullabousa). Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω tiktō 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 Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
When it hath conceived [συλλαβουσα] Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place. [source]
Beareth sin [τικτει αμαρτιαν] Present active indicative of τικτω tiktō 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 Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
The sin [η αμαρτια] The article refers to αμαρτια hamartia just mentioned. [source]
When it is full-grown [αποτελεστεισα] First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Bringeth forth death [αποκυει τανατον] Late compound A medical word (Ropes) rather than a literary one like τικτω tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Hath conceived [συλλαβοῦσα] Lit., having conceived. [source]
When it is finished [ἀποτελεσθεῖσα] Better, Rev., when it is full grown. Not when the course of a sinful life is completed; but when sin has reached its full development. [source]
Bringeth forth [τίκτει] Metaphor of the mother. Rev., beareth. [source]
The lust [] Note the article, omitted in A. V. The peculiar lust of his own. [source]
Bringeth forth [ἀποκύει] A different verb from the preceding, bringeth forth. Rev. has rendered τίκτει , beareth, in order to avoid the repetition of bringeth forth. The verb is used by James only, here and at James 1:18. The image is interpreted in two ways. Either (1) Sin, figured as female, is already pregnant with death, and, when full grown, bringeth forth death (so Rev., and the majority of commentators). “The harlot, Lust, draws away and entices the man. The guilty union is committed by the will embracing the temptress: the consequence is that she beareth sin … .Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth death” (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot. There is a suggestive parallel passage in the “Agamemnon” of Aeschylus, 751-771:“There is a saying old,Uttered in ancient days, That human bliss, full grown,-DIVIDER-
Genders, and dies not childless:-DIVIDER-
And, for the coming race,-DIVIDER-
Springs woe insatiate from prosperity. -DIVIDER-
-DIVIDER-
But I alone-DIVIDER-
Cherish within my breast another thought. -DIVIDER-
-DIVIDER-
The impious deed-DIVIDER-
Begets a numerous brood alike in kind;-DIVIDER-
While households ruled by right inflexible-DIVIDER-
Blossom with offspring fair. Insolence old-DIVIDER-
In men depraved begetteth insolence,-DIVIDER-
Which springs afresh from time to time-DIVIDER-
As comes the day of doom, and fresh creates-DIVIDER-
In Ate's dismal halls-DIVIDER-
Fierce wrath from light,-DIVIDER-
Unhallowed Daring, fiend invincible,Unconquered, with its parents' likeness stamped.”The magnificent passage in Milton's “Paradise Lost,” ii., 760-801, is elaborated from these verses of James. [source]
Reverse Greek Commentary Search for James 1:15
Luke 1:24Conceived [συνελαβεν] Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24,Luke 1:31,Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν en gastri echein Luke 21:23; εγκυος egkuos Luke 2:5; στειρα steira Luke 1:7; ατεκνος ateknos Luke 20:28). [source]
James 1:18Of his own will [βουλητεις] First aorist passive participle of βουλομαι boulomai Repeating the metaphor of birth in James 1:15, but in good sense. God as Father acted deliberately of set purpose. [source]
James 1:18He brought us forth [απεκυησεν] First aorist active indicative of αποκυεω apokueō (James 1:15), 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 (Acts 17:28.).By the word of truth (λογωι αλητειας logōi alētheias). Instrumental case λογωι logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας alētheias).That we should be Purpose clause εις το eis to and the infinitive ειναι einai with the accusative of general reference ημας hēmās (as to us).A kind of first-fruits (απαρχην τινα aparchēn tina). “Some first-fruits” (old word from απαρχομαι aparchomai), of Christians of that age. See Romans 16:5. [source]
Revelation 1:5The first-begotten of the dead [ὁ πρωτότοκος ἐκ τῶν νεκρῶν] Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32,Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]
What do the individual words in James 1:15 mean?
Then-desirehaving conceivedgives birth tosinandsinhaving become fully grownbrings forthdeath
Greek Commentary for James 1:15
The next step. [source]
Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα sullabousa). Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω tiktō 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 Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place. [source]
Present active indicative of τικτω tiktō 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 Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
The article refers to αμαρτια hamartia just mentioned. [source]
First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō 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 (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) 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 tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Late compound A medical word (Ropes) rather than a literary one like τικτω tiktō 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 Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Lit., having conceived. [source]
Better, Rev., when it is full grown. Not when the course of a sinful life is completed; but when sin has reached its full development. [source]
Metaphor of the mother. Rev., beareth. [source]
Note the article, omitted in A. V. The peculiar lust of his own. [source]
A different verb from the preceding, bringeth forth. Rev. has rendered τίκτει , beareth, in order to avoid the repetition of bringeth forth. The verb is used by James only, here and at James 1:18. The image is interpreted in two ways. Either (1) Sin, figured as female, is already pregnant with death, and, when full grown, bringeth forth death (so Rev., and the majority of commentators). “The harlot, Lust, draws away and entices the man. The guilty union is committed by the will embracing the temptress: the consequence is that she beareth sin … .Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth death” (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot. There is a suggestive parallel passage in the “Agamemnon” of Aeschylus, 751-771:“There is a saying old,Uttered in ancient days, That human bliss, full grown,-DIVIDER- Genders, and dies not childless:-DIVIDER- And, for the coming race,-DIVIDER- Springs woe insatiate from prosperity. -DIVIDER- -DIVIDER- But I alone-DIVIDER- Cherish within my breast another thought. -DIVIDER- -DIVIDER- The impious deed-DIVIDER- Begets a numerous brood alike in kind;-DIVIDER- While households ruled by right inflexible-DIVIDER- Blossom with offspring fair. Insolence old-DIVIDER- In men depraved begetteth insolence,-DIVIDER- Which springs afresh from time to time-DIVIDER- As comes the day of doom, and fresh creates-DIVIDER- In Ate's dismal halls-DIVIDER- Fierce wrath from light,-DIVIDER- Unhallowed Daring, fiend invincible,Unconquered, with its parents' likeness stamped.”The magnificent passage in Milton's “Paradise Lost,” ii., 760-801, is elaborated from these verses of James. [source]
Reverse Greek Commentary Search for James 1:15
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν en gastri echein Luke 21:23; εγκυος egkuos Luke 2:5; στειρα steira Luke 1:7; ατεκνος ateknos Luke 20:28). [source]
Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23. [source]
First aorist passive participle of βουλομαι boulomai Repeating the metaphor of birth in James 1:15, but in good sense. God as Father acted deliberately of set purpose. [source]
First aorist active indicative of αποκυεω apokueō (James 1:15), 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 (Acts 17:28.).By the word of truth (λογωι αλητειας logōi alētheias). Instrumental case λογωι logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας alētheias).That we should be Purpose clause εις το eis to and the infinitive ειναι einai with the accusative of general reference ημας hēmās (as to us).A kind of first-fruits (απαρχην τινα aparchēn tina). “Some first-fruits” (old word from απαρχομαι aparchomai), of Christians of that age. See Romans 16:5. [source]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]