James 1:15

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James 1:15 in Multiple Translations

Berean Standard Bible BSB

Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

King James Version KJV

Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

American Standard Version ASV

Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.

Bible in Basic English BBE

Then when its time comes, desire gives birth to sin; and sin, when it is of full growth, gives birth to death.

Free Bible Version FBV

Such desires lead to sin, and sin, when it's fully developed, causes death.

Geneva Bible 1599 GNV

Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth foorth death.

Young's Literal Translation YLT

afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death.

World English Bible WEB

Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death.

Noah Webster Bible WBS

Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Douay-Rheims 1899 DRV

Then when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.

Translation for Translators T4T

Then, because they have desired [MET] to do evil [PRS] things, they begin to [MET] do [PRS] them. And when they have become ones who habitually do what is evil [MET], if they do not turn away from their sinful behavior, they will be separated from God forever.

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Berean Amplified Bible — James 1:15

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

James 1:15 Interlinear (Deep Study)

BIB

GRK ειτα η επιθυμια συλλαβουσα τικτει αμαρτιαν η δε αμαρτια αποτελεσθεισα αποκυει θανατον

ειτα eita G1534 then Adv

η ho G3588 the/this/who Art-NSF

επιθυμια epithumia G1939 desire Noun-NSF

συλλαβουσα sullambanō G4815 to seize/conceive/help Verb-2AAP-NSF

τικτει tiktō G5088 to give birth to Verb-PAI-3S

αμαρτιαν hamartia G266 sin Noun-ASF

η ho G3588 the/this/who Art-NSF

δε de G1161 then Conj

αμαρτια hamartia G266 sin Noun-NSF

αποτελεσθεισα apoteleō G658 to complete Verb-APP-NSF

αποκυει apokueō G616 to generate Verb-PAI-3S

θανατον thanatos G2288 death Noun-ASM

Greek Word Study

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Greek Word Reference — James 1:15

ειτα eita G1534 "then" Adv

The Greek word for 'then' shows sequence or time, like in Mark 8:25 and 1 Timothy 3:10. It can also mean 'moreover' or 'next' in a list. This word helps us understand when and how events happen in the Bible.

Definition: εἶτα adv., denoting sequence; __1. of time; then, next: Mrk.8:25, Luk.8:12, Jhn.13:5 19:27 20:27, 1Ti.3:10, Jas.1:15; before genitive abs., Mrk.4:17; in enumerations, 1Co.15:5 15:7 15:24, 1Ti.2:13. __2. In argument; __(a) therefore, then, __(b) furthermore: Heb.12:9 (cf. εἶτεν).† (AS)

Usage: Occurs in 15 NT verses. KJV: after that(-ward), furthermore, then See also: 1 Corinthians 12:28; James 1:15; Hebrews 12:9.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επιθυμια epithumia G1939 "desire" Noun-NSF

This word means a strong desire or longing, often for something forbidden, as seen in Luke 22:15 and Romans 7:7-8. It can describe a passion or craving that can lead to sin or destruction.

Definition: ἐπιθυμία, -ας, ἡ (έπιθυμέω), [in LXX chiefly for תַּאֲוָה, אָוָה; also for חֶמֶד, etc. ;] desire, longing: Luk.22:15 (see: ἐπιθυμέω), Php.1:23, 1Th.2:17, Rev.18:14; p1., Mrk.4:19; esp. with ref. to forbidden things, desire, lust (Vg., concupiscentia): Rom.7:7-8, Jas.1:14-15, 2Pe.1:4; pl., Gal.5:24, 1Ti.6:9, 2Ti.2:22 4:3, 1Pe.1:14 4:2; πάθος ἐπιθυμίας, 1Th.4:5; ἐ. κακή, Col.3:5; with genitive, μιασμοῦ, 2Pe.2:10 (see Mayor, in l); τ. καρδιῶν, Rom.1:24; τ. κόσμου (aroused by the world), 1Jn.2:17; τ. σώματος, Rom.6:12; τ. ἀπάτης, Eph.4:22 (see ICC, in l); τ. σαρκός, 1Jn.2:16, 2Pe.2:18 (without art.), Gal.5:16; τ. ὀφθαλμῶν, 1Jn.2:16; σαρκικαὶ ἐ., 1Pe.2:11 (cf. 4Ma.1:32); κοσμικαί, Tit.2:12; εἰς ἐπιθυμίας, Rom.13:14; ποιεῖν τὰς ἐ., Jhn.8:44; ὑπακούειν ταῖς ἐ., Rom.6:12; δουλεύειν, ἄγεσθαι, ἐπιθυμίαις, Tit.3:3, 2Ti.3:6; πορεύειθαι ἐν ἐ., 1Pe.4:3; κατά, Ju 16 18, 2Pe.3:3; ἀναστρέφεσθαι ἐν ταῖς ἐ., Eph.2:3.† SYN.: πάθος (which see), ὄρεξις (AS)

Usage: Occurs in 37 NT verses. KJV: concupiscence, desire, lust (after) See also: 1 John 2:16; Ephesians 4:22; 1 Peter 1:14.

συλλαβουσα sullambanō G4815 "to seize/conceive/help" Verb-2AAP-NSF

To seize or capture someone, like arresting a prisoner, as seen in Matthew 26:55 and Luke 22:54. It can also mean to conceive or help someone, like in Luke 5:7.

Definition: συλ-λαμβάνω [in LXX for תָּפַשׂ, הָרָה, etc. ;] __1. with accusative, to bring together, collect. __2. to seize, take: with accusative of person(s), as a prisoner, Mat.26:55, Mrk.14:48, Luk.22:54, Jhn.18:12, Act.1:16 12:3; pass., Act.23:27; mid., in sense of act., Act.26:21; σ. ἄγραν ἰχθύων, Luk.5:9. __3. C. dative of person(s), to take part with, assist, succour; mid., in same sense: Luk.5:7, Php.4:3. __4. Of a woman, to conceive: absol., Luk.1:24; before ἐν γαστρί, Luk.1:31; with accusative, Luk.1:36; ib. before ἐν τ. κοιλίᾳ, Luk.2:21; metaphorically, of lust producing sin, Jas.1:15.† (AS)

Usage: Occurs in 16 NT verses. KJV: catch, conceive, help, take See also: Acts 1:16; Luke 1:36; James 1:15.

τικτει tiktō G5088 "to give birth to" Verb-PAI-3S

To give birth means to have a child, like Mary giving birth to Jesus in Luke 1:57. It can also mean to produce something new, like a plant growing.

Definition: τίκτω [in LXX chiefly for יָלַד ;] prop., of parents, to beget, bring forth, but esp. the latter, and so always in NT: absol., Luk.1:57 2:6, Jhn.16:21, Gal.4:27" (LXX) (see M, Pr., 127), Rev.12:2, 4; υἱόν, Mat.1:21, 23 1:25 Luk.1:31 2:7, Rev.12:5, 13; pass., Mat.2:2, Luk.2:11. Metaphorical, of the earth, βοτάνην, Heb.6:7 (Æsch., al.); of lust, ἁμαρτίαν, Jas.1:15.† (AS)

Usage: Occurs in 18 NT verses. KJV: bear, be born, bring forth, be delivered, be in travail See also: Galatians 4:27; Luke 2:11; Hebrews 6:7.

αμαρτιαν hamartia G266 "sin" Noun-ASF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αμαρτια hamartia G266 "sin" Noun-NSF

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

αποτελεσθεισα apoteleō G658 "to complete" Verb-APP-NSF

To complete means to finish or accomplish something entirely, like in Luke 13:32 where Jesus says he will finish his work. It can also mean to bring something to an end or fulfill a goal.

Definition: ἀπο-τελέω, -ῶ [in LXX: I Est.5:73, 1Ma.15:39 * ;] to bring to an end, complete, accomplish (cf. MM, see word): Luk.13:32, Jas.1:15.† (AS)

Usage: Occurs in 1 NT verses. KJV: finish See also: James 1:15.

αποκυει apokueō G616 "to generate" Verb-PAI-3S

To generate means to produce or give birth to something, like in James 1:15 where desire gives birth to sin. It's about creating or bringing something into existence.

Definition: ἀπο-κυέω (Rec. -κύω), -ῶ (ἀπό, κυέω or κύω, to be pregnant), [in LXX: 4Ma.15:17 * ;] prop., "the medical word for birth as the close of pregnancy" (Hort, Ja., 26 f.). In κοιν, "an ordinary syn. of τίκτω, but definitely 'perfectivised' (M, Pr., 111 ff.; MM, see word) by the ἀπό, and so implying safe delivery," to bring forth, give birth to: Jas.1:15, 18.† (AS)

Usage: Occurs in 2 NT verses. KJV: beget, produce See also: James 1:15; James 1:18.

θανατον thanatos G2288 "death" Noun-ASM

This word means death, whether it's physical or spiritual. It's used in many places, like John 11:13 and Romans 8:38, to describe the end of life or separation from God. It's the opposite of life.

Definition: θάνατος, -ου, ὁ (θνήσκω), [in LXX chiefly for מָוֶת ,מוּת, sometimes דֶּבֶר ;] death; __1. of the death of the body, whether natural or violent: Jhn.11:13, Php.2:27, Heb.7:23, al; opposite to ζωή, Rom.8:38, Php.1:20; of the death of Christ, Rom.5:10, Php.3:10, Heb.2:9; ῥυέσθαι (σώζειν) ἐκ θ., 2Co.1:10, Heb.5:7; περίλυπος ἕως θανάτου, Mat.26:38, Mrk.14:34; μέχρι (ἄχρι), Php.2:8, Rev.2:10; πληγὴ θανάτου, a deadly wound. Rev.13:3; ἰδεῖν θάνατον, Luk.2:26, Heb.11:5; γεύεσθαι θανάτου, Mrk.9:1; ἔνοχος θανάτου, Mrk.14:64; θανάτῳ τελευτᾶν ( Exo.21:17, מוּת יוּמָת), Mrk.7:10; death personified, Rom.6:9, 1Co.15:26, Rev.21:4; pl., of deadly perils, 2Co.11:23. __2. Of spiritual death: Jhn.5:24 8:51, Rom.7:10, Jas.1:15, 5:20, 1Jn.3:14 5:16, al.; of eternal death, Rom.1:32 7:5, al.; ὁ θ. ὁ δεύτερος, Rev.2:11 21:8 (cf. Cremer, 283ff.; DB, iii, 114ff.; DCG, i, 791f.). (AS)

Usage: Occurs in 106 NT verses. KJV: X deadly, (be…) death See also: 1 Corinthians 3:22; Mark 7:10; Hebrews 2:9.

Study Notes — James 1:15

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Context
Cross References
James 1:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 1:15
Jamieson-Fausset-Brown on James 1:15
Matthew Poole's Commentary on James 1:15
Trapp's Commentary on James 1:15
Ellicott's Commentary on James 1:15
Adam Clarke's Commentary on James 1:15
Cambridge Bible on James 1:15
Barnes' Notes on James 1:15
Whedon's Commentary on James 1:15
Sermons on James 1:15

Context — Good and Perfect Gifts

13When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does He tempt anyone. 14But each one is tempted when by his own evil desires he is lured away and enticed.

15Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

16Do not be deceived, my beloved brothers. 17Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow.

Cross References

	Reference	Text (BSB)
1	Psalms 7:14	Behold, the wicked man travails with evil; he conceives trouble and births falsehood.
2	Job 15:35	They conceive trouble and give birth to evil; their womb is pregnant with deceit.”
3	Romans 5:12–21	Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. For sin was in the world before the law was given; but sin is not taken into account when there is no law. Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come. But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many! Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification. For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive an abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ! So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. The law came in so that the trespass would increase; but where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
4	Genesis 2:17	but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
5	Isaiah 59:4	No one calls for justice; no one pleads his case honestly. They rely on empty pleas; they tell lies; they conceive mischief and give birth to iniquity.
6	Genesis 3:6	When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
7	Romans 6:21–23	What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
8	Micah 2:1–3	Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. They covet fields and seize them; they take away houses. They deprive a man of his home, a fellow man of his inheritance. Therefore this is what the LORD says: “I am planning against this nation a disaster from which you cannot free your necks. Then you will not walk so proudly, for it will be a time of calamity.
9	Acts 5:1–3	Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. With his wife’s full knowledge, he kept back some of the proceeds for himself, but brought a portion and laid it at the apostles’ feet. Then Peter said, “Ananias, how is it that Satan has filled your heart to lie to the Holy Spirit and withhold some of the proceeds from the land?
10	Revelation 20:14–15	Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. And if anyone was found whose name was not written in the Book of Life, he was thrown into the lake of fire.

James 1:15 Summary

This verse is saying that when we let our desires control us, they can lead us to sin, and if we don't turn away from that sin, it can ultimately lead to death. This doesn't mean that all desires are bad, but rather that we need to make sure our desires are in line with what God wants for us, as seen in Psalm 37:4. By seeking to follow God's will and walking in the Spirit, as written in Galatians 5:16-17, we can avoid the cycle of desire, sin, and death and instead find life and freedom in Christ. This is a reminder to be careful what we allow ourselves to desire, and to always seek God's guidance in our lives.

Frequently Asked Questions

What is the relationship between desire and sin in James 1:15?

According to James 1:15, desire gives birth to sin when it is conceived, indicating that our desires can lead us down a path of sin if not aligned with God's will, as seen in Romans 7:7-8 where the apostle Paul writes about the struggle with sin and the flesh.

How does sin lead to death in this verse?

The verse suggests that sin, when it is full-grown, gives birth to death, implying that unrepented sin can ultimately lead to spiritual death, as warned in Ezekiel 18:4 and Romans 6:23, where it is written that the wages of sin is death.

Is this verse saying that all desires are sinful?

No, the verse is not saying that all desires are sinful, but rather that desires can lead to sin if they are not in line with God's will, as seen in Psalm 37:4 where it is written to take delight in the Lord and He will give you the desires of your heart.

How can we avoid the cycle of desire, sin, and death described in this verse?

To avoid this cycle, we must align our desires with God's will, as seen in Proverbs 3:5-6, and seek to walk in the Spirit, as written in Galatians 5:16-17, where it is said that the Spirit will guide us and help us to overcome the flesh.

Reflection Questions

What are some desires in my life that may be leading me down a path of sin, and how can I align them with God's will?
How can I recognize when my desires are conceiving sin, and what steps can I take to stop the process?
In what ways have I seen the cycle of desire, sin, and death play out in my own life or in the lives of others, and what can I learn from these experiences?
How can I seek to walk in the Spirit and align my desires with God's will, as described in Galatians 5:16-17?

Gill's Exposition on James 1:15

Then when lust hath conceived,.... A proposal of pleasure or profit being made, agreeable to lust, or the principle of corrupt nature, sinful man is pleased with it; and instead of resisting and

Jamieson-Fausset-Brown on James 1:15

Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. The guilty union is committed by the will embracing the temptress.

Matthew Poole's Commentary on James 1:15

Then when lust hath conceived; lust (compared to a harlot) may be said to conceive, when the heart is pleased with the motion, and yields some consent to it. It bringeth forth sin; the birth of sin may be the complete consent of the will to it, or the outward act of it. And sin; actual sin, the fruit and product of original. When it is finished; sin is finished, when it is not only committed, but continued in, as the way and course of a man’ s life. Bringeth forth death; not only temporal, but eternal. Or we may thus take the order and progress of sin: the first indeliberate motion of lust, is the temptation or bait, which by its pleasantness enticeth, and by its vehemency draws the heart after it (as the harlot, , with the flattering of her lips forced the young man, telling him of the pleasure he should enjoy, ,16-18, and then he goes after her, ); the heart’ s lingering about and being entangled with the delightful motion of lust, is its committing folly with it; when the full consent is joined, lust hath conceived; when the outward act is performed, sin is brought forth; and when sin is finished in a settled course, it brings forth death; which, though every sin do in the merit of it, yet sin only finished doth in the event. Objection. Doth not this imply lust, and its first motions, not to be sin? Answer. No: for; 1. The least motions of it are forbidden, . 2. It is contrary to the law and Spirit of God, ,25 Galatians 5:16,17. 3. It is the fountain of impurity, and therefore is itself impure, ,16 James 3:11. 4. Evil thoughts defile a man, . Objection. How is lust said here to bring forth sin, when, , sin is said to work lust? Answer. James calls the corrupt principle itself lust, and the actings of it, sin; whereas Paul calls the same principle sin, and the actings of it lust. And so both are true, lust, as a root, brings forth the acts of sin as its fruits; and sin as a root, brings forth actual lusts, as its fruits.

Trapp's Commentary on James 1:15

15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Ver. 15. When lust hath conceived] As the plot of all diseases lies in the humours of the body; so of all sin, in the lust of the soul. There is in it a πανσπερμια, a tacit consent, a seed plot of all sin. The Papists say (but falsely) that it is the smallest of all sins, not deserving any more of God’ s wrath than only a want of his beatific presence, and that too without any pain or sorrow of mind from the apprehension of so great a loss. There are also of ours that say, That it is not forbidden by the law; but sure we are, it is cursed and condemned (and therefore forbidden) by the law. Empedoclis vocabulum apud Aristot.

Ellicott's Commentary on James 1:15

(15) Then when lust have conceived. . . .—Then come the downward steps of ruin—Lust, having conceived, bringeth forth sin; and sin, when it is finished, bringeth forth death. The image well depicts the repellent subject. The small beginning, from some vain delight or worldly lust and pleasure; next from the vile embrace, as of an harlot—sin, growing in all its rank luxuriance, until it bear and engender, horribly, of itself, its deadly child. The word of parturition is frightful in the sense it would convey, as of some monstrous deformity, a hideous progeny ten-fold more cursed than its begetter. The one effect of sin, more especially that of the flesh here alluded to, must be Death. The act itself is mortiferous, the result inevitable; just as much so, and as naturally, as the work of poison on the body. There are antidotes for both, but they must be given in time; the door of mercy stands not always open, nor will the “fountain opened . . . for sin and uncleanness” (Zechariah 13:1) flow on for ever. “Because,” says the Wisdom of God (Proverbs 1:24-26), “I have called, and ye refused . . . I also will laugh at your calamity.” “The wages of sin is death” (Romans 6:23), and their paymaster is the devil.

Adam Clarke's Commentary on James 1:15

Verse 15. When lust hath conceived] When the evil propensity works unchecked, it bringeth forth sin-the evil act between the parties is perpetrated. And sin, when it is finished] When this breach of the law of God and of innocence has been a sufficient time completed, it bringeth forth death-the spurious offspring is the fruit of the criminal connection, and the evidence of that death or punishment due to the transgressors. Any person acquainted with the import of the verbs συλλαμβανειν, τικτειν, and αποκυειν, will see that this is the metaphor, and that I have not exhausted it. συλλαμβανω signifies concipio sobolem, quae comprehenditur utero; concipio foetum; - τικτω, pario, genero, efficio; - αποκυεω ex απο et κυω, praegnans sum, in utero gero. Verbum proprium praegnantium, quae foetum maturum emittunt. Interdum etiam gignendi notionem habet.-MAIUS, Obser. Sacr., vol. ii., page 184. Kypke and Schleusner. Sin is a small matter in its commencement; but by indulgence it grows great, and multiplies itself beyond all calculation. To use the rabbinical metaphor lately adduced, it is, in the commencement, like the thread of a spider's web-almost imperceptible through its extreme tenuity or fineness, and as easily broken, for it is as yet but a simple irregular imagination; afterwards it becomes like a cart rope-it has, by being indulged produced strong desire and delight; next consent; then, time, place, and opportunity serving, that which was conceived in the mind, and finished in that purpose, is consummated by act. "The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo τοθηλυ, the female part of our nature; and the spirit τοαρρεν, the male part. In allusion to this notion, James represents men's lust as a harlot; which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, till at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both." See Macknight.

Cambridge Bible on James 1:15

15. when lust hath conceived, it bringeth forth sin] The image suggested in the previous verse is developed with an almost startling boldness. The will that yields to desire in so doing engenders evil. And as from that fatal embrace, there comes first the conception and then the birth of sin. But sin also grows; it has its infancy of purpose and its maturity of act; and so the parable is continued. Sin, in its turn, grows up, and by its union with the will becomes the mother of a yet more terrible offspring, and that offspring is Death, the loss of the true life of the soul, which consists in its capacity for knowing God. The second of the two words rendered “bringeth forth” (better, perhaps, engendereth) differs from the first, and seems, as a less common word, to have been used for extraordinary or monstrous births (such e. g. as a woman’s bearing four or five children), and so is appropriate here. The word occurs again in James 1:18, where see note. In looking at the allegory as a whole we note: (1) its agreement as to the relation of sin and death, with the teaching of St Paul (Romans 5:12); (2) its resemblance to like allegories in the literature of other nations, as in the well-known Choice of Hercules that bears the name of Prodicus, in which Pleasure appears with the garb and allurements of a harlot; (3) its expansion in the marvellous allegory of Sin and Death in Milton’s Paradise Lost (B. II. 745–814), where Satan represents Intellect and Will opposed to God, Sin its offspring, self-generated, and Death the fruit of the union of Mind and Will with Sin. In the incestuous union of Sin and Death that follows and in its horrid progeny, Milton seems to have sought to shadow forth the shame and foulness and misery in which even the fairest forms of sin finally issue.

Barnes' Notes on James 1:15

Then when lust hath conceived - Compare Job 15:35. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced.

Whedon's Commentary on James 1:15

15. Conceived—Lust, by consent of will, becomes a harlot mother; she bringeth forth sin; sin, when finished by the free volition, becomes guilt, and guilt is death. Death is the grandchild of lust, or perverted susceptibility.

Sermons on James 1:15

	Sermon	Description
	(Genesis) Genesis 4:6-7 by J. Vernon McGee	In this sermon, the preacher focuses on the story of Cain and Abel from the book of Genesis. He explains that Cain became angry and jealous when God accepted Abel's sacrifice but n
	Law of Sin and Death by Charles Anderson	In this sermon, the speaker discusses the issue of watching movies and videos in the privacy of one's home. He argues that while there may be logical explanations for why certain p
	And Not Be Burned? by Erlo Stegen	This sermon delves into the analogy of sin being likened to a fire that, if hidden within, will not only burn but ultimately lead to death. It emphasizes the danger of concealing s
	Discerning Between Temptation and Sin by Zac Poonen	This sermon emphasizes the distinction between temptation and sin, using the analogy of conception to explain how yielding to temptation leads to sin. It also delves into the impor
	The Church: A Three Storey Building by Zac Poonen	This sermon emphasizes the importance of repeating key messages in the church, especially for new members and growing children. It encourages elders to prioritize repeating foundat
	Sin When It Is Finished by Peter Orasuk	In this sermon, the preacher discusses the concept of sin and its consequences. He emphasizes that sin, when fully developed, leads to death. However, he also presents the good new
	Will God Give Me Life? by Tim Conway	This sermon delves into the concept of sin, death, and the restoration of life and fellowship with God. It explores the idea that sin interrupts our intimacy with God and the impor