Book of James Chapter 1 Vs. 12

October 07, 2025

 Testing of Your Faith

Jas. 1:12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

Blessed...

μακάριος

makários; fem. makaría, neut. makárion, adj. A prose form of the poetic mákar (n.f.), blessed one. Blessed, possessing the favor of God, that state of being marked by fullness from God. It indicates the state of the believer in Christ (Mat. 5:3-11, "Blessed . . . for my sake"; Luke 6:20-22, "Blessed . . . for the Son of man's sake"), said of one who becomes a partaker of God's nature through faith in Christ (2Pet. 1:4). The believer is indwelt by the Holy Spirit because of Christ and as a result should be fully satisfied no matter the circumstances. Makários differs from the word "happy" in that the person is happy who has good luck (from the root hap meaning luck as a favorable circumstance). To be makários, blessed, is equivalent to having God's kingdom within one's heart (Mat. 5:3, 5:10). Aristotle contrasts makários to endeḗs, the needy one. Makários is the one who is in the world yet independent of the world. His satisfaction comes from God and not from favorable circumstances.

Deriv.: makarízō, to declare blessed.

Syn.: eulogētós, blessed, well-spoken of; eulogēménos, blessed; eulogéō, to eulogize, bless, thank.

Ant.: talaípōros, miserable, wretched; eleeinós, pitiable, miserable.

is the man...

ἀνήρ

anḗr; gen. andrós, masc. noun. Man, husband.

(I) A man, i.e, an adult male person.

(A) Males as distinguished from females (Mat. 14:21; 15:38; Luke 1:34). Spoken of men in various relations and circumstances where the context determines the proper meaning; e.g., husband (Mat. 1:16; Mark 10:2, 10:12; Luke 2:36; Rom. 7:2-3; 1Cor. 7:2-4, 7:10-11, 7:13-14, 7:16, 7:34, 7:39; 11:3-4, 11:7-9, 11:11-12; 14:35; 2Cor. 11:2; Gal. 4:27; Eph. 5:22-25, 5:28, 5:33; Col. 3:18-19; 1Tim. 2:8, 2:12; 3:2, 3:12; 5:9; Tit. 1:6; 2:5; 1Pet. 3:1, 3:5, 3:7; Sept.: Gen. 2:23; 3:6); a bridegroom betrothed (Mat. 1:19; Rev. 21:2; Sept.: Deu. 22:23); a soldier (Luke 22:63). In the voc. in a direct address, in the pl. ándres, men (Acts 14:15; 19:25; 27:10, 27:21, 27:25). When it is desired to express respect meaning a man of weight, importance (Luke 24:19; John 1:30; Jas. 2:2), syn. tó árchōn, chief, leader.

(B) Joined with an adj. or noun, it forms a periphrasis for a subst. In Luke 5:8 joined with the adj. hamartōlós, sinner (cf. Mat. 7:24, 7:26; Acts 3:14). With Ioudaíos, Jewish, meaning a Jew (Acts 10:28; see Mat. 12:41; Acts 8:27; 11:20; 16:9). With other adj. in a direct address, men, meaning Athenians (Acts 17:22); Ephesians (Acts 19:35); Israelites (Acts 2:22; 3:12; 5:35; 13:16; 21:28); Galileans (Acts 1:11); brethren (Acts 1:16).

(C) A man of mature understanding as opposed to a child (1Cor. 13:11; Eph 4:13).

(II) A man, one of the human race, a person, syn. with ánthrōpos, a human being (Mark 6:44; Luke 5:12, 5:18; 8:27; 9:38; 11:29, 11:31, meaning the people of this generation; Acts 6:11; Jas. 1:8, 1:20, 1:23; 3:2; Sept.: Pro. 16:27-29; Neh. 4:18). In Rom. 4:8, "Blessed is the man," meaning blessed is he. Also Jas. 1:12; Sept.: Psm. 1:1; 112:5. Men of the place, meaning inhabitants (Mat. 14:35; Luke 11:32; Sept.: 1Sam. 5:7).

(III) A husband, as one who plays a role in conceiving a child (John 1:13). John's gospel being written to prove Christ's deity, it is inconceivable that it would not refer to His virgin birth. John 1:13 may be that reference. In John 1:13, there is a variant reading which is supported by a detailed treatise by the Roman church father Tertullian (A.D. 155-222). This verse is presented as beginning with the sing. masc. relative pron. hós, who, referring to "the Word" of verses one and fourteen. "In the beginning was the Word . . . and the Word was made [egéneto, became] flesh" (a.t.). Apparently the copyists were tempted to change the s (sigma) at the end of the sing. relative pron. hós to i (iota) making it the pl. hoi to agree with hósoi (the pl. of hósos, whosoever) with which verse twelve begins. It is thus made to refer back to "as many as," meaning those who receive "the Word," Jesus Christ, rather than to the Lógos, the Word, the One existing before becoming "flesh." In other words, if we take the relative pron. hós in the sing. (he who), it must refer to the eternal Christ Who from the very beginning had always been with "the God" of John 1:1, meaning the Father.

A grammatical reason in support of the acceptance of the MS in which verse thirteen begins with hós in the sing. is that there is no connective conj. between verses twelve and thirteen. Therefore verse thirteen must not be made to refer to verse twelve, which deals with those who receive Christ. It must rather deal with Christ Himself who, being the active cause (archḗ, Rev. 3:14) of everything (John 1:2-3), became flesh (John 1:14). Verse thirteen thus should be taken as referring to the manner in which Christ became flesh.

This MS also has the last verb of verse thirteen in the 3d person sing. egennḗthē (aor. pass. of gennáō, to give birth to), He was born, referring to Christ, the Lógos, the incorporeal One. He who was the First Cause of everything was born into the world as a material human being. John 1:13, therefore, would read hós . . . egennḗthē, "who (the Word) . . . was born" (a.t.) and not hósoi . . . egennḗthēsan, "those born." Again it was easy for the copyists to change the sing. third person egennḗthē, referring to "the Word," to egennḗthēsan by simply adding -san to make it pl. referring to those who receive the Word of verse twelve.

The determinative as to which MS should be accepted is the meaning of the word andrós, the gen. sing. of anḗr. Does it mean "man" as is commonly translated or "husband?" We believe it refers to a "husband," as we thoroughly examine John 1:1-18.

The verse would therefore read, "Who [the Word of John 1:1] was born not of bloods [the word in all the MSS is the pl. gen. haimátōn and not the sing. haímatos as most of the translations render it], nor of the will of the flesh, nor of the will of a husband, but of [ek, out of] God [Theoú, no def. art. is before the word as in John 1:1, thus meaning of deity] He was born" (a.t.). Any serious student of the Word of God can easily see that all the elements of this birth are material: bloods, those of a wife and a husband; the will of the flesh, the determination of the mind resulting in the marital relationship involving the flesh; the will of a husband (andrós). The word anḗr cannot possibly be conceived of as referring to the generic word ánthrōpos, man, anyone of the human race, male or female. There was only a woman involved, impregnated mystically and supernaturally by the Holy Spirit, Himself one of the three persons of the Trinity or Godhead (Theoú). It was the role of a husband that the Holy Spirit played. The incarnation of the Word was not the result of a conjugal relationship as originally instituted by God in the beginning. Jesus Christ was born of a virgin and did not come into the physical world in the same manner that every other human being did; hence, He indeed became the only God-Man on earth.

that...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén (G3303), a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

Endureth...

ὑπομένω

hupoménō; fut. hupomenṓ, from hupó, under, and ménō, to remain. To remain under, i.e., to persevere, endure, sustain, bear up under, suffer, as a load of miseries, adversities, persecutions or provocations with faith (Mat. 10:22; 24:13; Mark 13:13; Rom. 12:12; 1Cor. 13:7; 2Tim. 2:10, 2:12; Heb. 10:32; 12:2-3, 12:7; Jas. 1:12; 5:11; 1Pet. 2:20); to remain privately, stay behind (Luke 2:43; Acts 17:14).

Deriv.: hupomonḗ, patience, endurance.

Syn.: makrothuméō, to be long-suffering, patient; (Whereas hupoménō refers to one's response toward circumstances, denoting perseverance in the face of difficulties, makrothuméō refers to one's response toward people, denoting a patient endurance of the faults and even provocations of others without retaliating.); hupophérō, to bear, endure; anéchomai, to put up with; karteréō, to be steadfast, patient, to endure; hupéchō, to endure; bastázō, to bear.

Ant.: aphíēmi, to forsake, let go; kataleípō, to leave down, abandon; egkataleípō, to leave behind, forsake; apoleípō, to leave behind, forsake.

temptation:...

πειρασμός

peirasmós; gen. peirasmoú, masc. noun from peirázō, to make trial of, try, tempt. Trial, temptation, a putting to the test, spoken of persons only. When God is the agent, peirasmós is for the purpose of proving someone, never for the purpose of causing him to fall. If it is the devil who tempts, then it is for the purpose of causing one to fall.

(I) Generally, trial of one's character (1Pet. 4:12, "to try [or prove] you"). By implication, trial of one's virtue, temptation, solicitation to sin, especially from Satan (Luke 4:13; 1Tim. 6:9).

(II) Trial, temptation.

(A) A state of trial in which God brings His people through adversity and affliction in order to encourage and prove their faith and confidence in Him (Mat. 6:13; 26:41; Mark 14:38; Luke 8:13; 11:4, "bring us not into a state of trial" [a.t.], lay not trials upon us; Luke 22:40, 22:46; 1Cor. 10:13; Jas. 1:2, Jas. 1:12; 1Pet. 1:6; 2Pet. 2:9; Sept.: Deu. 7:19; 29:3). Hence used metonymically for adversity, affliction, sorrow (Luke 22:28; Acts 20:19; Gal. 4:14; Rev. 3:10).

(B) In the opposite way, man "tempts" God by distrusting Him and complaining to Him (Heb. 3:8 quoted from Psm. 95:8; Sept.: Exo. 17:7; Deu. 9:22).

Syn.: dokimḗ, trial; dokímion, proof.

For...

ὅτι

hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá (for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).

(I) As a demonstrative conj.:

(A) Particularly after a demonstrative pron. as toúto or a similar or implied expression (John 3:19; Rom. 2:3; 2Cor. 5:14; Rev. 2:4, 2:6, implied). En toútō . . . hóti (1Jn. 3:16; 4:9-10, 4:13), in this . . . that; perí toútou . . . hóti (perí, concerning), concerning this . . . that (Mat. 16:7, 16:17, implied; John 16:19).

(B) After an interrogative pron. tís, tí, who, what (John 14:22); tí hóti for tí estí hóti (estí, the 3d person sing. of eimí), what cause is there that (Mark 2:16; Luke 2:49; Acts 5:4, 5:9); with a pron. or subst. (Mark 4:41; Luke 8:25; Heb. 2:6, "what cause is there in man that" [a.t.] quoted from Sept.: Psm. 8:4; 144:3 [cf. Exo. 16:7; Num. 16:11; Job 15:14]); after potapós, what manner of (Mat. 8:27; Luke 7:39).

when he is...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

tried,...

δόκιμος

dókimos; gen. dokímou, masc.-fem., neut. dókimon, adj. from déchomai, to accept, receive. Proved, receivable, tried as metals by fire and thus be purified (Sept.: Gen. 23:16; 1Chr. 29:4; 2Chr. 9:17). Hence to be approved as acceptable men in the furnace of adversity (Jas. 1:12 [cf. Rom. 16:10]); be approved or accepted (Rom. 14:18). Approval does not mean self-commendation, but the commendation of the Lord (2Cor. 10:18). Doing that which is honorable brings a person real approval, as distinguished from seeming approval (2Cor. 13:7). A workman needing not to be ashamed is approved unto God (2Tim. 2:15 [cf. 1Cor. 11:19]).

Deriv.: adókimos, unapproved, reprobate; dokimázō, to prove, try; dokimḗ, trial, proof; dokímion, test. Dokímion by some is considered to be the equivalent of dokímeion, the instrument which is used for testing something, in which case it would be equivalent to dokimḗ, the whole experience and not only the means utilized to test or prove something.

Syn.: áxios, worthy; hikanós, able; eklektós, chosen; akatákritos, uncondemned; ámemptos, unblamable; anepílēptos, blameless; amṓmētos, unblamable; ámōmos, faultless; áspilos, spotless.

Ant.: adókimos, unapproved; anáxios, unworthy.

he shall receive...

λαμβάνω

lambánō; fut. lḗmpsomai, 2d aor. élabon, perf. eílēpha. To take in whatever manner. Almost syn. with déchomai, to accept or receive, and yet distinct from it in that lambánō sometimes means to receive as merely a self-prompted action without necessarily signifying a favorable reception (Gal. 2:6). In the NT, to actively take, and, partially in the pass. sense, to receive, trans.

(I) To take:

(A) Particularly with the hand, followed by the acc. expressed or implied. (1) Generally (Mat. 14:19; 25:1; 26:26, 26:52; 27:6, 27:30, 27:48; Mark 9:36; Luke 22:17; John 12:3, 12:13; 13:4, 13:12, 13:30; 1Cor. 11:23; Rev. 5:8; 22:17). With ek, out of, followed by the gen. (John 16:14; Rev. 5:7). Figuratively followed by the acc., to receive honor unto oneself (Heb. 5:4); power (Rev. 11:17). The part. labṓn is often used before other verbs by a species of pleonasm, i.e., using two words meaning almost the same thing in order to express the idea more completely and graphically (Mat. 13:31, 13:33; Luke 24:43; Acts 16:3; Sept.: Jos. 2:4). (2) Of taking food or drink, with the acc. (Mark 15:23; John 19:30; Acts 9:19); used in an absolute sense (1Tim. 4:4). (3) With the meaning of to make provision for or take with (Mat. 16:5, 16:7; 25:4; John 18:3). To take a wife (Mark 12:19-22; Luke 20:28; Sept.: Gen. 16:21; 11:29). (4) Figuratively, to take upon oneself, to bear, e.g., the cross (Mat. 10:38); our sicknesses (Mat. 8:17 quoted from Isa. 53:4 where phérō, bring or bear, is used). (5) To take up, gather up (Mat. 16:9-10 [cf. Mark 8:19-20]). Figuratively, to take the soul, as opposed to títhēmi, to place (John 10:17-18).

(B) To take out from a number, to choose, to take a people out of the nations (Acts 15:14).

(C) To take, i.e., to seize, lay hold of, with the idea of force or violence. (1) Particularly (Mat. 21:35, "and when they took his servants" [a.t.]; Mat. 21:39; Mark 12:3, 12:8; John 19:1). Used in an absolute sense (2Cor. 11:20). In hunting or fishing, to take, catch (Mat. 4:19; Luke 5:5); metaphorically (2Cor. 12:16, "I caught you with guile"). (2) Figuratively, of any strong affection or emotion, to seize, to come or to fall upon someone, e.g., ecstasy fell upon all (Luke 5:26); fear (Luke 7:16); temptation (1Cor. 10:13; Sept.: Exo. 15:15); an evil spirit, demon (Luke 9:39).

(D) To take away, e.g., from someone by force (Mat. 5:40); "take away thy crown" (a.t. [Rev. 3:11; 6:4; Sept.: Gen. 27:35; 31:1]).

(E) To take up with a person, i.e., to receive him as a friend or guest into one's house or society, equivalent to déchomai, to accept. (1) Generally (John 6:21, "into the boat" [a.t.]; John 19:27, "that disciple took her unto his own home"; 2Jn. 1:10, "receive him not into your house"). Metaphorically of a teacher, to receive, acknowledge, embrace and follow his instructions (John 1:12; 5:43; 13:20; 14:17); of doctrine, to embrace, admit, e.g., the word (Mat. 13:20; Mark 4:16); the witness (John 3:11, 3:32-33); the words (John 12:48; 17:8; 1Jn. 5:9). (2) To receive the person of someone, spoken of a king or judge who receives or admits the visits of those who bring him greetings and presents and thus favors their cause (see especially Job 13:10). Therefore, to favor someone, both in a good and bad sense. In the NT, however, used only in a bad sense, to accept one's person, meaning to be partial toward him, with the gen. (Gal. 2:6, "God accepts no man's person" [a.t.]). Used in an absolute sense (Luke 20:21; Sept.: Lev. 19:15; Psm. 82:2).

(II) To receive what is given or imparted, imposed, to obtain, partake of.

(A) Generally used in an absolute sense (Mat. 7:8, "for everyone that asketh receiveth"; Mat. 10:8; John 16:24; 1Cor. 4:7). With ek, out of, indicating source (John. 1:16; Rev. 18:4, "that you may not receive of her plagues" [a.t.]). Followed by the acc. (Mat. 20:9-10; 25:16; Mark 10:30; 11:24; John 4:36; Acts 3:3 UBS; Rom. 4:11; 1Cor. 9:24; Gal. 3:14; Heb. 11:35; Jas. 1:12; 1Pet. 4:10; Rev. 4:11); by ek, out of. With an adjunct of the source, as apó, from, with the gen. (1Jn. 2:27); with pará with the gen. meaning from someone (John 5:41, 5:44, "I receive not honor from men"; Acts 2:33; Jas. 1:7; Rev. 2:27); hupó, by, with the gen. (2Cor. 11:24, "by the Jews" [a.t.]).

Deriv.: analambánō, to take up; antilambánō, to take instead of or in turn; apolambánō, to receive, take apart, take aside; dexiolábos, a guardsman; epilambánomai, to grasp; eulabḗs, devout; katalambánō, to seize, apprehend, attain; lḗpsis, a receiving; metalambánō, to take part, share; paralambánō, to take over, receive from another; prolambánō, to anticipate, overtake; proslambánō, to receive or take to oneself; prosōpolḗptēs, a respecter of persons; sullambánō, to seize, catch; hupolambánō, to take or bear up, support.

Syn.: déchomai, to receive deliberately and readily what is offered; anadéchomai, to receive gladly; apodéchomai, to accept gladly from; eisdéchomai, to receive into favor; epidéchomai, to accept besides; paradéchomai, to receive or admit with approval; prosdéchomai, to receive to oneself; hupodéchomai, to receive as a guest; komízō, to bear, carry; apéchō, to have in full; lagchánō, to obtain by lot; harpázō, to snatch or catch away; agreúō, to take by hunting; thēreúō, to catch wild beasts; zōgréō, to take alive; piázō, to capture; tugchánō, to obtain, attain to, get; epitugchánō, to obtain; ktáomai, to procure for oneself; aírō, to carry, take up or away, and the comp. apaírō, to lift off; exaírō, to take away; epaírō, to lift, raise; anairéō, to take up; aphairéō, to take away; kathairéō, to take down; periairéō, to take away that which surrounds; apágō, to take away.

Ant.: dídōmi, to give; charízomai, to give freely; paréchō, to furnish, provide, supply; dōréō, to make a gift of; aponémō, to apportion; chorēgéō, to supply, render; merízō, to divide into parts.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

crown...

στέφανος

stéphanos; gen. stephánou, masc. noun. Crown. In Class. Gr., not used of the kingly crown but of the crown of victory in games, of civic worth, military valor, nuptial joy, festival gladness. Woven of oak, ivy, myrtle, olive leaves or flowers. Used as a wreath or garland.

(I) As the emblem of royal dignity (Rev. 6:2; 12:1; 14:14). Ascribed to saints in heaven, elsewhere called kings (Rev. 4:4, 4:10). Of the crown of thorns set upon Christ in derision as King of the Jews (Mat. 27:29; Mark 15:17; John 19:2, 19:5).

(II) As the prize conferred on victors in public games and elsewhere, a wreath (1Cor. 9:25). Figuratively as a symbol of the reward of eternal life (2Tim. 4:8; Jas. 1:12; 1Pet. 5:4; Rev. 2:10; 3:11).

(III) Figuratively, an ornament, honor, glory, that in which one may glory (Php. 4:1; 1Th. 2:19; Sept.: Pro. 12:4; 16:31; 17:6).

(IV) The popular doctrine that the five crowns mentioned in the NT (1Cor. 9:25, "incorruptible crown"; 1Th. 2:19, "crown of joy"; 2Tim. 4:8, "crown of righteousness"; Jas. 1:12, "crown of life"; 1Pet. 5:4, "crown of glory") refer to five separate rewards which believers may earn is a gross misinterpretation of Scripture and fraught with theological problems. First of all, the figure of the crown in 1Th. 2:19 is quite different than that in view in the other passages. Here Paul has in mind the custom of cities preparing wreaths of various material (olive, ivy, oak, beaten gold) in anticipation of the arrival of high ranking dignitaries. These wreaths were either worn on the body and clothing or strewn about the streets. They were emblems of joy and expressions of devotion given by the people to the visiting official. As such, the Thessalonian converts are analogous to these wreaths and represent not what Christ will give to Paul but what Paul will offer to Christ in joyous tribute to Him at His return. Secondly, the crowns of life and righteousness are promised respectively to those who love Christ and His appearing. Such persons are not a special class of believers, but represent all true Christians. The expression "those who love him" is just another and descriptive name for believers commonly used in Scripture (Rom. 8:28; 1Cor. 2:9; 1Pet. 1:7-8; Sept.: Exo. 20:6; Psm. 97:10; 145:20). The expression "those who love His appearing" serves to distinguish the saved from the unsaved (Heb. 9:28, "He shall appear a second time for salvation, apart from sin, for those who eagerly await Him" [a.t.]). Thirdly, the various designations of the crown as consisting of righteousness, life, and glory are simply intended to highlight different facets of the same thing. To make these separate items introduces an unnecessary complexity to the matter and creates confusion. This is not to deny the biblical teaching of rewards but only to say that these passages do not touch upon that issue.

Deriv.: stephanóō, to crown.

Syn.: diádēma, diadem, a white linen encircling the brow to indicate the assumption of royal dignity; misthós, reward, wages; timḗ, honor; antapódosis, reward.

of life,...

ζωή

zōḗ; gen. zōḗs, fem. noun from záō, to live. Life.

(I) Generally, physical life and existence as opposed to death and nonexistence.

(A) Particularly and generally of human life (Luke 16:25; Acts 17:25; 1Cor. 3:22; 15:19; Heb. 7:3; Jas. 4:14; Rev. 11:11). In Rev. 16:3 (TR), psuchḗzṓsa (psuchḗ, soul, life; zṓsa, living), living soul; in other MSS psuchḗ zōḗs, soul of life, means every living soul (Sept.: Gen. 2:7; 25:7). Of life or existence after rising from the dead, only of Christ (Rom. 5:10; 2Cor. 4:10-12). Metaphorically of the Jewish people (Rom. 11:15).

(B) In the sense of existence, life, in an absolute sense and without end (Heb. 7:16).

(C) The expression xúlon zōḗs (xúlon, wood, tree) wood of life, is usually translated "tree of life" (Rev. 2:7; 22:2, 22:14). This is a Hebraism. The Hebr. word ets means both tree and wood. Although the word for "tree" is déndron, xúlon may be taken as a metonym of "tree." Thus in each case that xúlon refers to the cross, the translators have rendered it "tree" instead of "wood" (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1Pet. 2:24). It was not on a tree (déndron) that Christ was crucified, but on pieces of wood (xúlon) in the form of a cross. There is a difference between the wood of a tree which is wet and living and wood that is cut off from the tree and is dry. The expression xúlon zōḗs occurring in Rev. 2:7; 22:2, 22:14 is used of a living tree in Paradise and represents the rewards of the believer. It is called xúlon, wood, in symbolic connection with the cross of Christ, for Christ, through His death, brings yielding and fruitful life to the believer. A believer fitly identifies himself with Christ's death on the cross (Gal. 2:20). Such a life of crucifixion with Jesus Christ is going to be rewarded by being given an opportunity to eat from the tree of life. The teaching is that believers are going to enjoy the fruits of the tree of life in Paradise (Rev. 2:7). See Sept.: Gen. 2:9; 3:21. Also water of life (húdōr, water; zōḗ) in Rev. 21:6; 22:1, 22:17. In Rev. 7:17, which literally is "upon fountains of water of life" (a.t. [TR], "upon living fountains of waters"]), the meaning is ever-flowing or fresh fountains of water. Metonymically, of God and Christ or the Lógos, Word, zōḗ is used in an absolute sense for the source of all life (John 1:4; 5:26; 1Jn. 1:1-2).

(II) Of life, i.e., manner of life, conduct, in a moral respect (Rom. 6:4; Eph. 4:18, "the life of God" meaning that which God requires, a godly life; 2Pet. 1:3).

(III) Life, i.e., blessed life, life that satisfies, being indwelt by God but not necessarily favored by circumstances.

(A) Generally (Luke 12:15; John 6:51; 2Cor. 2:16, "savor of life," i.e., fragrance); "the ways of life" (Acts 2:28 [cf. Psm. 16:11]); to love or appreciate the life that God gives (1Pet. 3:10 from Psm. 34:12).

(B) In the Christian sense of eternal life, i.e., that life of bliss and glory in the kingdom of God which awaits the true disciples of Christ after the resurrection (Mat. 19:16-17; John. 3:15-16; 5:24), or the life that is to come (hē méllousa in 1Tim. 4:8). In 1Tim. 6:19, hēóntōs zōḗ (UBS) (hē, the; óntōs, indeed, of a truth), the real life, while in TR zōḗ aiṓnios (aiṓnios, eternal), eternal life. In an absolute sense, hē zōḗ, the life (Mat. 7:14; 18:8-9; Acts 5:20), meaning the doctrine of eternal life. In Rom. 5:17, "they shall reign in life" (a.t. [cf. Rom. 5:18; 7:10; 8:2, 8:6, 8:10; Php. 2:16; 2Tim. 1:1; 1Jn. 3:14; 5:12-13, 5:16. For the Book of Life, see bíblos, book. The crown of life refers to the Christian's final reward in heaven (Jas. 1:12; Rev. 2:10). The grace of life means the gift of eternal life (1Pet. 3:7). Metonymically, for the author and giver of eternal life (John 11:25; 14:6; Col. 3:4; 1Jn. 1:2; 5:20). For the cause, source, or means of eternal life (John 5:39; 12:50; 17:3).

Syn.: bíos, the period or duration of life; psuchḗ, literally soul, the breath of life, natural life, the seat of personality; bíōsis, manner of life; agōgḗ, conduct of life as also anastrophḗ, behavior.

Ant.: thánatos, death.

which... see that above.

the... see above.

Lord...

κύριος

kúrios; gen. kuríou, masc. noun from kúros (n.f.), might, power. Lord, master, owner. Also the NT Gr. equivalent for the OT Hebr. Jehovah. See kuróō, to give authority, confirm, which is also from kúros (n.f.).

(I) Generally:

(A) As the possessor, owner, master, e.g., of property (Mat. 20:8; 21:40; Gal. 4:1; Sept.: Exo. 21:28-29, 21:34); master or head of a house (Mat. 15:27; Mark 13:35; Sept.: Exo. 22:8); of persons, servants, slaves (Mat. 10:24; 24:45-46, 24:48, 24:50; Acts 16:16, 16:19; Rom. 14:4; Eph. 6:5, 6:9; Col. 3:22; 4:1; Sept.: Gen. 24:9 f.; Jdg. 19:11). Spoken of a husband (1Pet. 3:6; Sept.: Gen. 18:12). Followed by the gen. of thing and without the art., lord, master of something and having absolute authority over it, e.g., master of the harvest (Mat. 9:38; Luke 10:2); master of the Sabbath (Mat. 12:8; Mark 2:28).

(B) Of a supreme lord, sovereign, e.g., the Roman emperor (Acts 25:26); the heathen gods (1Cor. 8:5).

(C) As an honorary title of address, especially to superiors, equivalent to mister, sir, as a servant to his master (Mat. 13:27; Luke 13:8); a son to his father (Mat. 21:30); to a teacher, master (Mat. 8:25; Luke 9:54, equal to epistátēs, superintendent, commander. See Mat. 7:21-22; Luke 6:46); to a person of dignity and authority (Mark 7:28; John 4:11, 4:15, 4:19, 4:49); to a Roman procurator (Mat. 27:63). When addressing someone respectfully (John 12:21; 20:15; Acts 16:30; Sept.: Gen. 19:2; 23:6, 23:11, 23:15).

(II) Spoken of God and Christ:

(A) Of God as the supreme Lord and Sovereign of the universe, usually corresponding in the Sept. to the Hebr. Jehovah. With the art. ho Kúrios (Mat. 1:22; 5:33; Mark 5:19; Luke 1:6, 1:28; Acts 7:33; Heb. 8:2; Jas. 4:15). Without the art. Kúrios (Mat. 27:10; Mark 13:20; Luke 1:58; Acts 7:49; Rom. 4:8; Heb. 7:21; 1Pet. 1:25). With adjuncts, without the art., e.g., Kúrios ho Theós, God, the Lord God, followed by the gen. (Mat. 4:7, 4:10; 22:37; Luke 1:16; Sept.: Ezk. 4:14); Kúrios Sabaṓth, Lord Sabaoth, meaning Lord of hosts, armies, a military appellation of God (Rom. 9:29; Jas. 5:4; Sept.: 1Sam. 15:2; Isa. 1:9); Kúrios Pantokrátōr, Lord Almighty or ruler of all (2Cor. 6:18; Sept.: 2Sam. 7:8; Nam. 2:13); Kúrios ho Theós ho Pantokrátōr, Lord, the God, the Almighty (Rev. 4:8; 11:17); Kúrios tṓn kurieuóntōn, Lord of lords referring to those who are ruling (1Tim. 6:15); Lord of heaven and earth (Acts 17:24). In a similar manner applied also to God as the Father of our Lord Jesus Christ (Mat. 11:25, "Father, Lord of heaven and earth"; Luke 10:21 [cf. Sept.: 2Chr. 36:23; Ezra 1:2; Neh. 1:5]).

(B) Of the Lord Jesus Christ: (1) In reference to His abode on earth as a master and teacher, where it is equivalent to rhabbí, rabbi, and epistátēs, master, superintendent (Mat. 17:4 [cf. Mark 9:5; Luke 9:33]. See John 13:13-14). Chiefly in the gospels before the resurrection of Christ and with the art. ho Kúrios, the Lord, used emphatically (Mat. 21:3; 28:6; Luke 7:13; 10:1; John 4:1; 20:2, 20:13; Acts 9:5; 1Cor. 9:5). With adjuncts, e.g., ho Kúrios kaí ho didáskalos, teacher, the Lord and the teacher (John 13:13-14); ho Kúrios Iēsoús, the Lord Jesus (Luke 24:3; Acts 1:21; 4:33; 1Cor. 11:23). (2) As the supreme Lord of the gospel dispensation, "head over all things to the church" (Rom. 10:12; Rev. 17:14); with the art. ho Kúrios (Mark 16:19-20; Acts 8:25; 19:10; 2Cor. 3:17; Eph. 5:10; Col. 3:23; 2Th. 3:1, 3:5; 2Tim. 4:8; Jas. 5:7); with the gen. of person, ho Kúriós mou, my Lord (Mat. 22:44; Heb. 7:14; Rev. 11:8); without the art., Kúrios (Luke 1:76; 2Cor. 3:16-17; Col. 4:1; 2Pet. 3:10). With adjuncts, e.g., with the art., ho Kúrios Iēsoús or Iēsoús ho Kúrios (Rom. 4:24); ho Kúrios hēmṓn Iēsoús, "our Lord Jesus" (1Cor. 5:5; Heb. 13:20); ho Kúrios Iēsoús Christós, the Lord Jesus Christ, or Iēsoús Christós ho Kúrios, Jesus Christ the Lord (Acts 16:31; Rom. 1:4; 13:14; 1Cor. 1:9); ho Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Rom. 16:18; 1Cor. 1:2, 1:10; Gal. 6:18); Iēsoús Christós ho Kúrios hēmṓn, Jesus Christ our Lord (Eph. 3:11; 1Tim. 1:2). Without the art., Kúrios Iēsoús (Rom. 10:9; 1Cor. 12:3, Php. 2:19); Christós Kúrios, meaning the Messiah (Luke 2:11); Kúrios Iēsoús Christós or Iēsoús Christós Kúrios, Jesus Christ Lord (Rom. 1:7; 2Cor. 1:2; 4:5; Php. 1:2); Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Gal. 1:3). In the phrase en Kuríō, (en, in) in the Lord, without the art., used only by Paul and once in Rev. 14:13 referring to the fact that believers are represented as one with Christ, as members of His body (Eph. 5:30 [cf. 1Cor. 12:27, one spiritual body of which He is the Head] Eph. 2:20). Hence en Kuríō, means: (a) In the Lord, after verbs of rejoicing, trusting (1Cor. 1:31; Php. 2:19; 3:1). (b) In or by the Lord, meaning by His authority (Eph. 4:17; 1Th. 4:1). (c) In or through the Lord, meaning through His aid and influence, by His help (1Cor. 15:58; 2Cor. 2:12; Gal. 5:10; Eph. 2:21; Col. 4:17). (d) In the work of the Lord, in the gospel work (Rom. 16:8, 16:13; 1Cor. 4:17; 9:2; Eph. 6:21; 1Th. 5:12). (e) As indicating condition meaning one in the Lord, united with Him, His follower, a Christian (Rom. 16:11; Php. 4:1; Phm. 1:16). (f) As denoting manner, meaning in the Lord, as becomes those who are in the Lord, Christians (Rom. 16:2, 16:22; 1Cor. 7:39; Eph. 6:1; Php. 2:29; Col. 3:18).

Deriv.: kuría, lady; kuriakós, the Lord's; kurieúō, to be lord; kuriótēs, lordship, dominion.

Syn.: árchōn, ruler; despótēs, despot; pantokrátōr, almighty; hēgemṓn, governor, ruler; Kaísar, Ceasar; ethnárchēs, leader of a nation; archēgós, leader; kosmokrátōr, world ruler.

Ant.: hupērétēs, lower servant; doúlos, slave; therápōn, attendant; diákonos, minister.

hath promised...

ἐπαγγέλλω

epaggéllō; fut. epaggelṓ, from epí, an intens., and aggéllō (n.f., see anaggéllō, to tell, declare. To proclaim as public announcements or decrees; hence to announce a message, summons, or a promise. In the Class. Gr., used more in the sense of announcing a summons, issuing a command. In the NT, used only in the mid. voice, epaggéllomai, as a deponent verb meaning basically to announce oneself, offer oneself for a responsibility or service. Used primarily as "to promise" in Mark 14:11; Acts 7:5; Rom. 4:21, apḗggelmai, with mid. meaning; 2Pet. 2:19, and "to profess" in 1Tim. 2:10; 6:21 with the meaning of pretending. When used with this special meaning, the word and its deriv. refer to God's divine promise of spontaneous salvation. To render a service. (See Acts 1:4, epaggelían "the promise"; Acts 7:5; Rom. 4:21; Tit. 1:2; Heb. 12:26; Jas. 1:12; 2:5; 1Jn. 2:25.) Used in an absolute sense, meaning to give a promise (Gal. 3:19 with pass. meaning; Heb. 6:13; 10:23; 11:11; Sept.: Est. 4:7).

Deriv.: epaggelía, an announcement, message; epággelma, promise; proepaggéllō, to promise before.

to them that love...

ἀγαπάω

agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma).

(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).

(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).

In the first question of Jesus to Peter in John 21:15, there is the comparison of love (agápē) toward Himself versus love toward material things, possibly the fish and bread which all were eating. The expression "more than these" may very well refer to the love of the other disciples present (John 21:2). Jesus was asking whether Peter's love was greater than that of the other disciples. In this question of Jesus to Peter in John 21:15 there is also the comparison of love (agápē) toward Himself versus the love of the other disciples present (John 21:2). Again Jesus was asking whether Peter's love was greater than that of the other disciples. Peter in his answer used the expression sú oídas hóti Philṓ se, "thou knowest [oída, to know intuitively] that I am your friend [philéo]" (a.t.). That was an upgrading by Peter of his devotion to Christ. The Lord, however, intuitively knew that Peter had not accepted His determination to die while He could avoid death (Mat. 16:22-23). Not only did Peter not acknowledge Jesus as his friend, but denied that he even knew Him (Mat. 26:69-75), even as Jesus had predicted Peter would (Mat. 26:31-35). The Lord did not accept Peter's self- upgraded love from agápē to philía, friendship. We love (agapáō) God because He first loved us (1Jn. 4:10). But none of us, especially Peter, earn the right to declare ourselves friends (phílos) of God. He alone can declare us as such, even as He did Abraham (Jas. 2:23).

The second question Jesus asked Peter was not the same as the first. It was not a question of comparison. He did not ask Peter, "Do you love [agapáō] me more than these?" but simply "Do you love me [agapáō]?" (author's translations). The Lord would be pleased with a personal statement of reciprocation of His love without a comparison of oneself to others. Jesus, being God incarnate, has intuitive knowledge of each one of His children. Thus the Lord would not accept Peter's confession of personal attachment to Himself as that of friendship. Jesus intuitively knew that Peter was not always His devoted friend, for He knew that Peter would deny Him. Some have suggested that in this passage Christ was providing an opportunity for Peter to "redeem" himself from the earlier denial of the Lord.

The third question of Jesus to Peter was different, "Do you love me [philéō, Are you my friend]?" (a.t.). Are your interests, now that you have seen Me risen from the dead, different than before the resurrection? Peter became sorrowful because he understood the deeper meaning of Jesus' question (John 21:17). His answer utilized two similar, but distinct verbs, oída, to know intuitively, and ginṓskō, to know experientially: "Lord, thou knowest, [oídas, intuitively] all things. Thou knowest [gínṓskeis, know experientially] that I love thee [philṓ, that I am now your friend]." When it comes to the expression of the love of the Father God to the Son God, both verbs, agapáō and philéō, are used. John 3:35 states, "The Father loveth [agapá] the Son and hath given all things into his hand." In John 5:20 we read, "For the Father loveth [phileí] the Son, and showeth him all things that himself doeth."

Agapáō and never philéō is used of love toward our enemies. The range of philéō is wider than that of agapáō which stands higher than philéō because of its moral import, i.e., love that expresses compassion. We are thus commanded to love (agapáō) our enemies, to do what is necessary to turn them to Christ, but never to befriend them (philéō) by adopting their interests and becoming friends on their level.

Deriv.: agápē, love; agapētós, beloved, dear.

Syn.: philéō, to befriend, love.

Ant.: miséō, to hate.

him...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

(B) Used alone with the personal pron. being omitted or implied, mainly in the nom. for "I myself," "he himself," with various degrees of emphasis; in the oblique cases (any cases except the nom. and voc.) only at the beginning of the construction. (1) Generally and often having kai, and. In the nom. in Luke 6:42, "thyself not seeing the beam" (a.t.), and so forth; Luke 11:4, "for we also forgive"; Luke 11:46, 11:52; 15:14; John 7:4; 9:21; Acts 2:34; 13:14; 17:25; 21:24; Php. 2:24, "that I also myself shall come shortly"; Col. 1:17; 1Jn. 1:7. Also in the oblique cases (any except the nom. and voc.) at the beginning of a construction: Luke 24:24, "but him they saw not"; John 9:21, "ask him." (2) For special emphasis when used for a person distinguished from all others, whom all know and respect, and so forth. Of Jesus, i.e., He, as used for the Master, the Lord, and so forth; Mat. 8:24, "but he was asleep"; Mark 4:38; 6:47; 8:29; Luke 5:16-17; 8:54; 9:51; 10:38; 11:17; 14:1. Of God as in Heb. 13:5.

(C) Where several words intervene between the subj. and verb., autós is put emphatic instead of repeating the subj. itself. (1) In the sense of hoútos , this one, or ekeínos, that one, and often to be expressed in Eng. by an emphatic "he," "she," "it," "they," and so forth: Mat. 1:21, "for he [and no other] shall save his people from their sins"; Mat. 5:4, "for they [of all others] shall be comforted" (see the same in Mat. 5:5-10). Mat. 6:4, "[He] shall reward thee openly"; Mat. 11:14, "this is Elias" (a.t.); Mat. 12:50 (cf. Mark 3:35, where hoútos, this, occurs); Mat. 25:17; Mark 1:8; 14:15; Luke 1:17, 1:36; 11:14; John 14:10; Acts 10:42; Heb. 8:9; 1Jn. 2:2; Sept.: Psm. 19:6; Isa. 53:5, 53:7, 53:12. (2) With ordinals, autós implies oneself with the others included in the number. Rev. 17:11, "he is the eighth," i.e., he was with the seven and is one of them (cf. 2Pet. 2:5).

Deriv.: authádēs, self-complacent; authaíretos, voluntary; autárkēs, self-sufficient, content; autokatákritos, self-condemned; autómatos, spontaneous; autóptēs, an eyewitness; autócheir, with one's own hands, personally; emautoú, myself; tautá, the same things; phílautos, one who loves himself more than he ought; hōsaútos, likewise.

Syn.: hómoios, similar.

Ant.: héteros, another of a different kind; diáphoros, different.

Book of James