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Selected Verse: James 1:14 - Strong Concordance

Verse	Translation	Text
Jas 1:14	Strong Concordance	But [1161] every man [1538] is tempted [3985], when he is drawn away [1828] of [5259] his own [2398] lust [1939], and [2532] enticed [1185].
	King James	But every man is tempted, when he is drawn away of his own lust, and enticed.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Every man, when tempted, is so through being drawn away of (again here, as in Jam 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam. drawn away--the beginning step in temptation: drawn away from truth and virtue. enticed--literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [BENGEL]. "Lust" is here personified as the harlot that allures the man.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Every man, when tempted, is so through being drawn away of (again here, as in Jam 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam.

drawn away--the beginning step in temptation: drawn away from truth and virtue.

enticed--literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [BENGEL]. "Lust" is here personified as the harlot that allures the man.

Notes on the Bible, by Albert Barnes, [1834]
But every man is tempted, when he is drawn away of his own lust - That is, the fountain or source of all temptation is in man himself. It is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some "lust;" some desire; some inclination; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, objects placed before us appealing to the appetite could never be made a source of temptation; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no temptation; if there were no sensual propensities, we should be in that quarter above the power of temptation. In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered "lust" in this place (ἐπιθυμίας epithumias), is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general; an earnest wish for anything. Notes, Eph 4:22. It seems here to be used with reference to the original propensities of our nature - the desires implanted in us, which are a stimulus to employment - as the desire of knowledge, of food, of power, of sensual gratifications; and the idea is, that a man may be drawn along by these beyond the prescribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless - as in the case of the desire of food, etc. Nay, it may furnish a most desirable stimulus to action; for how could the human powers be called forth, if it were not for this? The error, the fault, the sin, is, not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in regard to the degree of indulgence. And enticed - Entrapped, caught; that is, he is seized by this power, and held fast; or he is led along and beguiled, until he falls into sin, as in a snare that springs suddenly upon him. Επιθυμια Epithumia in the New Testament, is sometimes employed in a good sense, Luk 22:15; Phi 1:23; Th1 2:17; often in a bad sense, as in Mar 4:19; Joh 8:44; Rom 1:24; Rom 6:12; Rom 7:7; Jo1 2:16; but there is no difficulty in making the distinction; the context easily determining the matter. And this passage in James seems at once to fix down on επιθυμιας epithumias the sense of evil or corrupt desire. That it can mean a "harmless propensity;" or that it is a propensity on whose character the apostle does not at all pronounce, is incredible. It is said to "draw away a man and entice him;" to "conceive and bring forth sin:" and a principle from which such fruit springs cannot be very harmless. Without doubt, the apostle traces the whole evil of temptation, which some falsely ascribed to God, to the sinful desires of the human heart; and, as our author remarks, he seems to take the common sense view without entertaining any thought of nice philosophical distinction. We cannot for a moment suppose the apostle to say - "the evil is not to be traced to God, but to a harmless propensity." The whole passage, with the words and figures which are used, show that the idea in the apostle's mind was that of an enticing harlot. The επιθυμια epithumia is personified. She persuades the understanding and will into her impure embrace. The result of this fatal union is the "conception" and ultimate "bringing forth" of actual sin, which again brings forth death. This is the true genealogy of sin (McKnight); and to say that the επιθυμια epithumia, or evil desire, of which the apostle says that it is the "origo mali," is harmless, - is to contradict him, and Paul also, who in a parallel passage says that he had not known the επιθυμια epithumia, or inward desire after forbidden objects, to be sinful, unless the law had enlightened him and said "thou shalt not covet." Mr. Scott has spoken in strong terms of the folly of some parties who understand επιθυμια epithumia. Here only of the desire of sensual gross indulgence, to the exclusion of other sinful desires; but the extreme of interpreting it as meaning nothing sinful at all, deserves equal reprehension. The reader, however, will notice that the author does not venture on this assertion. He says "it may be so," and otherwise modifies his view.)

Notes on the Bible, by Albert Barnes, [1834]

But every man is tempted, when he is drawn away of his own lust - That is, the fountain or source of all temptation is in man himself. It is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some "lust;" some desire; some inclination; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, objects placed before us appealing to the appetite could never be made a source of temptation; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no temptation; if there were no sensual propensities, we should be in that quarter above the power of temptation.

In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered "lust" in this place (ἐπιθυμίας epithumias), is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general; an earnest wish for anything. Notes, Eph 4:22. It seems here to be used with reference to the original propensities of our nature - the desires implanted in us, which are a stimulus to employment - as the desire of knowledge, of food, of power, of sensual gratifications; and the idea is, that a man may be drawn along by these beyond the prescribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless - as in the case of the desire of food, etc. Nay, it may furnish a most desirable stimulus to action; for how could the human powers be called forth, if it were not for this? The error, the fault, the sin, is, not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in regard to the degree of indulgence.

And enticed - Entrapped, caught; that is, he is seized by this power, and held fast; or he is led along and beguiled, until he falls into sin, as in a snare that springs suddenly upon him.

Επιθυμια Epithumia in the New Testament, is sometimes employed in a good sense, Luk 22:15; Phi 1:23; Th1 2:17; often in a bad sense, as in Mar 4:19; Joh 8:44; Rom 1:24; Rom 6:12; Rom 7:7; Jo1 2:16; but there is no difficulty in making the distinction; the context easily determining the matter. And this passage in James seems at once to fix down on επιθυμιας epithumias the sense of evil or corrupt desire. That it can mean a "harmless propensity;" or that it is a propensity on whose character the apostle does not at all pronounce, is incredible. It is said to "draw away a man and entice him;" to "conceive and bring forth sin:" and a principle from which such fruit springs cannot be very harmless. Without doubt, the apostle traces the whole evil of temptation, which some falsely ascribed to God, to the sinful desires of the human heart; and, as our author remarks, he seems to take the common sense view without entertaining any thought of nice philosophical distinction. We cannot for a moment suppose the apostle to say - "the evil is not to be traced to God, but to a harmless propensity."

The whole passage, with the words and figures which are used, show that the idea in the apostle's mind was that of an enticing harlot. The επιθυμια epithumia is personified. She persuades the understanding and will into her impure embrace. The result of this fatal union is the "conception" and ultimate "bringing forth" of actual sin, which again brings forth death. This is the true genealogy of sin (McKnight); and to say that the επιθυμια epithumia, or evil desire, of which the apostle says that it is the "origo mali," is harmless, - is to contradict him, and Paul also, who in a parallel passage says that he had not known the επιθυμια epithumia, or inward desire after forbidden objects, to be sinful, unless the law had enlightened him and said "thou shalt not covet." Mr. Scott has spoken in strong terms of the folly of some parties who understand επιθυμια epithumia. Here only of the desire of sensual gross indulgence, to the exclusion of other sinful desires; but the extreme of interpreting it as meaning nothing sinful at all, deserves equal reprehension. The reader, however, will notice that the author does not venture on this assertion. He says "it may be so," and otherwise modifies his view.)

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
tempted "Temptation" is used in two senses: (1) Solicitation to evil, (for example, (Gen 3:1-6); (Mat 4:1); (Co1 10:13); (Co2 11:3); (Co2 11:4); (Jam 1:14). (2) Testing under trial, (for example, (Gen 22:1); (Luk 22:28). Compare (Luk 4:2). Compare (Mat 6:13); (solicitation to evil) and (Pe1 1:6); (testing under trial).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Drawn away (ἐξελκόμενος) Only here in New Testament. This and the following word are metaphors from hunting and fishing. Drawn away, as beasts are enticed from a safecovert into a place beset with snares. Note the present participle, as indicating the progress of the temptation: "is being drawn away." Enticed (δελεαζόμενος) As a fish with bait. Also the present participle. See on Pe2 2:14.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Every man is tempted, when - In the beginning of the temptation. He is drawn away - Drawn out of God, his strong refuge. By his own desire - We are therefore to look for the cause of every sin, in, not out of ourselves. Even the injections of the devil cannot hurt before we make them our own. And every one has desires arising from his own constitution, tempers, habits, and way of life. And enticed - In the progress of the temptation, catching at the bait: so the original word signifies.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But every man is tempted - Successfully solicited to sin, when he is drawn away of his own lust - when, giving way to the evil propensity of his own heart, he does that to which he is solicited by the enemy of his soul. Among the rabbins we find some fine sayings on this subject. In Midrash hanaalam, fol. 20, and Yalcut Rubeni, fol. 17, it is said: "This is the custom of evil concupiscence, יצר הרע yetser hara: To-day it saith, Do this; to-morrow, Worship an idol. The man goes and worships. Again it saith, Be angry." "Evil concupiscence is, at the beginning, like the thread of a spider's web; afterwards it is like a cart rope." Sanhedrim, fol. 99. In the words, drawn away by his own lust and enticed, ὑπο της ιδιας επιθυμιας εξελκομενος και δελεαζομενος, there is a double metaphor; the first referring to the dragging a fish out of the water by a hook which it had swallowed, because concealed by a bait; the second, to the enticements of impure women, who draw away the unwary into their snares, and involve them in their ruin. Illicit connections of this kind the writer has clearly in view; and every word that he uses refers to something of this nature, as the following verse shows.

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¹³ Let [3004] no man [3367] say [3004] when he is tempted [3985], [3754] I am tempted [3985] of [575] God [2316]: for [1063] God [2316] cannot be tempted [551] [2076] with evil [2556], neither [1161] tempteth [3985] he [846] [3985] any man [3762]:

¹⁶ For [3754] all [3956] that is in [1722] the world [2889], the lust [1939] of the flesh [4561], and [2532] the lust [1939] of the eyes [3788], and [2532] the pride [212] of life [979], is [2076] not [3756] of [1537] the Father [3962], but [235] is [2076] of [1537] the world [2889].

⁷ What [5101] shall we say [2046] then [3767]? Is the law [3551] sin [266]? God forbid [3361] [1096]. Nay [235], I had [1097] not [3756] known [1097] sin [266], but [1508] by [1223] the law [3551]: for [1063] [5037] I had [1492] not [3756] known [1492] lust [1939], except [1508] the law [3551] had said [3004], Thou shalt [1937] not [3756] covet [1937].

¹² Let [936] not [3361] sin [266] therefore [3767] reign [936] in [1722] your [5216] mortal [2349] body [4983], that [1519] ye should obey [5219] it [846] in [1722] the lusts [1939] thereof [846].

²⁴ Wherefore [1352] God [2316] also [2532] gave [3860] them [846] up [3860] to [1519] uncleanness [167] through [1722] the lusts [1939] of their own [846] hearts [2588], to dishonour [818] their own [846] bodies [4983] between [1722] themselves [1438]:

⁴⁴ Ye [5210] are [2075] of [1537] your father [3962] the devil [1228], and [2532] the lusts [1939] of your [5216] father [3962] ye will [2309] do [4160]. He [1565] was [2258] a murderer [443] from [575] the beginning [746], and [2532] abode [2476] not [3756] in [1722] the truth [225], because [3754] there is [2076] no [3756] truth [225] in [1722] him [846]. When [3752] he speaketh [2980] a lie [5579], he speaketh [2980] of [1537] his own [2398]: for [3754] he is [2076] a liar [5583], and [2532] the father [3962] of it [846].

¹⁹ And [2532] the cares [3308] of this [5127] world [165], and [2532] the deceitfulness [539] of riches [4149], and [2532] the lusts [1939] of [4012] other things [3062] entering in [1531], choke [4846] the word [3056], and [2532] it becometh [1096] unfruitful [175].

¹⁷ But [1161] we [2249], brethren [80], being taken [642] from [575] you [5216] for [4314] a short [5610] time [2540] in presence [4383], not [3756] in heart [2588], endeavoured [4704] the more abundantly [4056] to see [1492] your [5216] face [4383] with [1722] great [4183] desire [1939].

²³ For [1063] I am in a strait [4912] betwixt [1537] two [1417], having [2192] a desire [1939] to [1519] depart [360], and [2532] to be [1511] with [4862] Christ [5547]; which is far [4183] [3123] better [2908]:

¹⁵ And [2532] he said [2036] unto [4314] them [846], With desire [1939] I have desired [1937] to eat [5315] this [5124] passover [3957] with [3326] you [5216] before [4253] I [3165] suffer [3958]:

²² That ye [5209] put off [659] concerning [2596] the former [4387] conversation [391] the old [3820] man [444], which [3588] is corrupt [5351] according [2596] to the deceitful [539] lusts [1939];

⁶ Wherein [1722] [3739] ye greatly rejoice [21], though now [737] for a season [3641], if [1487] need [1163] be [2076], ye are in heaviness [3076] through [1722] manifold [4164] temptations [3986]:

¹³ And [2532] lead [1533] us [2248] not [3361] into [1519] temptation [3986], but [235] deliver [4506] us [2248] from [575] evil [4190]: For [3754] thine [4675] is [2076] the kingdom [932], and [2532] the power [1411], and [2532] the glory [1391], for [1519] ever [165]. Amen [281].

² Being [3985] forty [5062] days [2250] tempted [3985] of [5259] the devil [1228]. And [2532] in [1722] those [1565] days [2250] he did eat [5315] nothing [3756] [3762]: and [2532] when they [846] were ended [4931], he afterward [5305] hungered [3983].

²⁸ [1161] Ye [5210] are [2075] they which have continued [1265] with [3326] me [1700] in [1722] my [3450] temptations [3986].

¹ And it came to pass after [0310] these things [01697], that God [0430] did tempt [05254] Abraham [085], and said [0559] unto him, Abraham [085]: and he said [0559], Behold, here I am.

¹⁴ But [1161] every man [1538] is tempted [3985], when he is drawn away [1828] of [5259] his own [2398] lust [1939], and [2532] enticed [1185].

⁴ For [1063] if [1487] [3303] he that cometh [2064] preacheth [2784] another [243] Jesus [2424], whom [3739] we have [2784] not [3756] preached [2784], or [2228] if ye receive [2983] another [2087] spirit [4151], which [3739] ye have [2983] not [3756] received [2983], or [2228] another [2087] gospel [2098], which [3739] ye have [1209] not [3756] accepted [1209], ye might [430] well [2573] bear with [430] him.

³ But [1161] I fear [5399], lest [3381] by any means [4458], as [5613] the serpent [3789] beguiled [1818] Eve [2096] through [1722] his [846] subtilty [3834], so [3779] your [5216] minds [3540] should be corrupted [5351] from [575] the simplicity [572] that is in [1519] Christ [5547].

¹³ There hath [2983] no [3756] temptation [3986] taken [2983] you [5209] but [1508] such as is common to man [442]: but [1161] God [2316] is faithful [4103], who [3739] will [1439] not [3756] suffer [1439] you [5209] to be tempted [3985] above [5228] that [3739] ye are able [1410]; but [235] will [4160] with [4862] the temptation [3986] also [2532] make [4160] a way to escape [1545], that ye [5209] may be able [1410] to bear [5297] it.

¹ Then [5119] was Jesus [2424] led up [321] of [5259] the Spirit [4151] into [1519] the wilderness [2048] to be tempted [3985] of [5259] the devil [1228].

¹ Now the serpent [05175] was [01961] more subtil [06175] than any beast [02416] of the field [07704] which the LORD [03068] God [0430] had made [06213]. And he said [0559] unto the woman [0802], Yea [0637], hath God [0430] said [0559], Ye shall not eat [0398] of every tree [06086] of the garden [01588]?
² And the woman [0802] said [0559] unto the serpent [05175], We may eat [0398] of the fruit [06529] of the trees [06086] of the garden [01588]:
³ But of the fruit [06529] of the tree [06086] which is in the midst [08432] of the garden [01588], God [0430] hath said [0559], Ye shall not eat [0398] of it, neither shall ye touch [05060] it, lest [06435] ye die [04191].
⁴ And the serpent [05175] said [0559] unto the woman [0802], Ye shall not surely [04191] die [04191]:
⁵ For God [0430] doth know [03045] that in the day [03117] ye eat [0398] thereof, then your eyes [05869] shall be opened [06491], and ye shall be as gods [0430], knowing [03045] good [02896] and evil [07451].
⁶ And when the woman [0802] saw [07200] that the tree [06086] was good [02896] for food [03978], and that it [01931] was pleasant [08378] to the eyes [05869], and a tree [06086] to be desired [02530] to make one wise [07919], she took [03947] of the fruit thereof [06529], and did eat [0398], and gave [05414] also [01571] unto her husband [0376] with her; and he did eat [0398].

¹⁴ Having [2192] eyes [3788] full [3324] of adultery [3428], and [2532] that cannot cease from [180] sin [266]; beguiling [1185] unstable [793] souls [5590]: an heart [2588] they have [2192] exercised [1128] with covetous practices [4124]; cursed [2671] children [5043]: