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I. Sin. Lust — that is, impure or inordinate desire, at first harlot-like, for that idea runs through the whole passage — draws away its victims with an art resembling that of a skilful fisher or hunter. Having so far worked on them, got them into its embrace, it conceives — as it were becomes pregnant. This is a decisive stage in the process. It determines all that follows. It leads at once to the bringing forth of sin, and by another step to the bringing forth of death. What, then, is its nature? What are we to understand by this conception? It is produced by the union of lust with the will, the passing of prompting into purpose, desire into determination. It takes place when the two meet and mingle, when inclination, instead of encountering resistance, secures acquiescence. It is consenting, yielding to the workings of corruption, and lending ourselves to the doing of its bidding. When, instead of praying and striving against evil stirring within us and seeking to lead us captive, we tolerate it, dally with it, let it gain strength, and finally obtain the entire mastery, then the impure, criminal union is consummated. The actual transgression straightway ensues. It is sin in the strongest sense of the word — sin actual, obvious, complete in its nature. But are we to infer from this that there is nothing of the kind until it is brought forth? Is all faultless which precedes the birth of the monster? No.

1. There can be no doubt as to the nature and desert of the conception. It is the giving ourselves up to be voluntary slaves of that law which is in the members. We thereby embrace the evil, and it matters little whether action follow or not. He who plans a robbery is a real thief, though in point of fact he may not take away a farthing's worth of his neighbour's property. He may have been defeated in his design; he may not have found the fitting opportunity; he may have failed in courage when the resolution had to be carried into effect. The intention was there, and that is enough; for while human tribunals can deal only with palpable acts, the Divine law is fettered by no such restrictions. Suppose we are not answerable for the rising up of the foul harlot lust, for the blandishments it practises, we certainly are for not rejecting its offers and escaping from its impure embraces. The will is not overmastered by force, but is seduced from its allegiance, and plays the traitor.

2. It is not otherwise with the lust that conceives. We find sin lurking in its bosom, marking every one of its forms and motions. The effect reveals the nature of the cause by which it is produced. The two necessarily correspond. The fruit is good or bad according as the tree on which it grows is the one or the other. Were the fountain-head pure, the waters which issue from it would not be so poisonous. And the testimonies of Scripture on the subject are explicit. One of the commandments of the moral law is directed against coveting — that is, lusting after what is our neighbour's. The works of the flesh enumerated by Paul largely consist of inward dispositions, mental tendencies. Jesus Himself represents evil thoughts as among the things which defile a man. What is often more involuntary, instinctive, than hasty, causeless anger? and yet He makes it a species of murder, and declares that a person chargeable with it is in danger of the judgment. But we are not left to inference, however direct and obvious. We have this concupiscence expressly called sin (Romans 7:7, 23; Romans 8:7). Does any one ask, How can I be held responsible for a thing thus belonging to the very constitution of my being that lies beyond the control of the will, at least in its first stages, in those early risings and actings of it we are now considering? Lust is a feature and function of our inner man as fallen, depraved; and that inner man, as such, we may not trace to God, the great Maker and Governor. He created us in His own image, and we lost, defaced its Divine features by our wilful and inexcusable apostasy. And, further, let it be noted how much of our lust is, in a far more direct and personal way still, the workmanship of our own hand, the fruit of our own doings. We produce and foster it, either entirely originating it or immensely strengthening it; in short, we make it what it actually is by association and indulgence, by the scenes we frequent, the companions we choose, the habits we form, the lives we lead.

II. DEATH. This is the ultimate issue. "And sin, when it is finished, bringeth forth death." Sin itself is the offspring of lust; but in turn it becomes a parent. In due time it gives birth to a child, "a grizzly terror," a dark, devouring monster. This takes place when sin is finished; and the most important question here is, How are we to understand that expression? James, we apprehend, speaks here of the act of sin which follows the submission of the will to impure or inordinate desire. Whenever lust conceives it brings forth sin; and that child in every instance grows up, and on arriving at maturity, in turn becomes a parent, its issue being death. There is no transgression which is not pregnant with this hideous progeny. The law connects every violation" of its precepts with death, as its righteous, inevitable punishment. The execution of the sentence may be long deferred, but nothing is more certain; and indeed it is in part inflicted from the time the sin is committed. The evil deed passes away as soon as done, but the guilt remains, staining and burdening the conscience; and not only so, for a virus proceeds from it, an active, malign influence which continues to operate, and that in an ever-widening, augmenting degree. The natural tendency of it is to darken the mind and harden the heart, to increase the strength of depravity and fasten more firmly its yoke, to lead on to repetitions of the same act, and to others still more heinous in their nature. It has wrapped up in it multiplied evils which develop themselves more and more fully, advancing from bad to worse, unless in so far as they are checked and overcome by counteracting influences. But it is not finished, does not produce its mature and final result, until it issue in inevitable separation from God and the endurance of His wrath to all eternity (Romans 6:16, 21, 23). How terrible the death which sin, when finished, thus brings forth! That of the body is but the passage to the region where it reigns in all its horrors. Its nature will not be fully manifested, its work will not be fully done, until it brings forth its brood of future terrors, the pains of hell for ever. James adds an equally tender and solemn warning — "Do not err, my beloved brethren." These words point both backward and forward. They respect what goes before, and introduce what comes after, by way of confirmation. They form the transition from the one to the other, and so may be viewed in connection with either. There is here implied exposure to error. We are prone to go astray as to the origin of temptation; for that is the matter in hand, and to which reference is made by the apostle. The language intimates not less the danger of error in this matter. It is not a light thing to fall into such a mistake. On the contrary, it is perilous in the extreme. It perverts our views of the Divine character; it deadens the sense of sin; it renders us blind and insensible to the only effectual remedy; it fosters pride, self-deception, and fatal delusion. It is pregnant with evils of incalculable magnitude and eternal duration.

(John Adam.)

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KJV: Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

WEB: Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one.