TRV
Translation
King James Version
Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
Complete Jewish Bible
Having made his decision, he gave birth to us through a Word that can be relied upon, in order that we should be a kind of firstfruits of all that he created.
Berean Standard Bible
He chose to give us birth through the word of truth, that we would be a kind of firstfruits of His creation.
American Standard Version
Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
World English Bible Messianic
Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
Geneva Bible (1599)
Of his owne will begate hee vs with the woorde of trueth, that we shoulde be as the first fruites of his creatures.
Young's Literal Translation
having counselled, He did beget us with a word of truth, for our being a certain first-fruit of His creatures.
In the KJVVerse 30,285 of 31,102
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Commentary on James 1 verses 13–18
13 ¶ 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:
14 But every man is tempted, when he is drawn away of his own lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon (Jam 1:13): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.
II. We are taught where the true cause of evil lies, and where the blame ought to be laid (Jam 1:14): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Pro 9:12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts - forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkominos kai deleazomenos. There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads. 3. The success of corruption in the heart (Jam 1:15): Then, when lust hath conceived, it bringeth forth sin; that is, sin being allowed to excite desires in us, it will son ripen those desires into consent, and then it is said to have conceived. The sin truly exists, though it be but in embryo. And, when it has grown it its full size in the mind, it is then brought forth in actual execution. Stop the beginnings of sin therefore, or else all the evils it produces must be wholly charged upon us. 4. The final issue of sin, and how it ends: Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts and settled into a habit. And, when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the body. And, besides death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of and forsaken, before it be finished. Why will you die, O house of Israel! Eze 33:11. God has no pleasure in your death, as he has no hand in your sin; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.
III. We are taught yet further that, while we are the authors and procurers of all sin and misery to ourselves, God is the Father and fountain of all good, Jam 1:16, Jam 1:17. We should take particular care not to err in our conceptions of God: "Do not err, my beloved brethren, mē lanasthe - do not wander, that is, from the word of God, and the accounts of him you have there. Do not stray into erroneous opinions, and go off from the standard of truth, the things which you have received from the Lord Jesus and by the direction of his Spirit." The loose opinions of Sinon, and the Nicolaitans (from whom the Gnostics, a most sensual corrupt set of people, arose afterwards), may perhaps, by the apostle here, be more especially cautioned against. Those who are disposed to look into these may consult the first book of Irenaeus against heresies. Let corrupt men run into what notions they will, the truth, as it is in Jesus, stands thus: That God is not, cannot be, the author and patronizer of any thing that is evil; but must be acknowledged as the cause and spring of every thing that is good: Every good and every perfect gift is from above, and cometh down from the Father of lights, Jam 1:17. Here observe, 1. God is the Father of lights. The visible light of the sun and the heavenly bodies is from him. He said, Let there be light, and there was light. Thus God is at once represented as the Creator of the sun and in some respects compared to it. "As the sun is the same in its nature and influences, though the earth and clouds, oft interposing, make it seem to us as varying, by its rising and setting, and by its different appearances, or entire withdrawment, when the change is not in it; so God is unchangeable, and our changes and shadows are not from any mutability or shadowy alterations in him, but from ourselves." - Baxter. The Father of lights, with whom there is no variableness, neither shadow of turning. What the sun is in nature, God is in grace, providence, and glory; aye, and infinitely more. For, 2. Every good gift is from him. As the Father of lights, he gives the light of reason. The inspiration of the Almighty giveth understanding, Job 32:8. He gives also the light of learning: Solomon's wisdom in the knowledge of nature, in the arts of government, and in all his improvements, is ascribed to God. The light of divine revelation is more immediately from above. The light of faith, purity, and all manner of consolation is from him. So that we have nothing good but what we receive from God, as there is no evil or sin in us, or done by us, but what is owing to ourselves. We must own God as the author of all the powers and perfections that are in the creature, and the giver of all the benefits which we have in and by those powers and perfections: but none of their darknesses, their imperfections, or their ill actions are to be charged on the Father of lights; from him proceeds every good and perfect gift, both pertaining to this life and that which is to come. 3. As every good gift is from God, so particularly the renovation of our natures, our regeneration, and all the holy happy consequences of it, must be ascribed to him (Jam 1:18): Of his own will begat he us with the word of truth. Here let us take notice, (1.) A true Christian is a creature begotten anew. He becomes as different a person from what he was before the renewing influences of divine grace as if he were formed over again, and born afresh. (2.) The original of this good work is here declared: it is of God's own will; not by our skill or power; not from any good foreseen in us, or done by us, but purely from the good-will and grace of God. (3.) The means whereby this is affected are pointed out: the word of truth, that is, the gospel, as Paul expresses it more plainly, Co1 4:15, I have begotten you in Jesus Christ through the gospel. This gospel in indeed a word of truth, or else it could never produce such real, such lasting, such great and noble effects. We may rely upon it, and venture our immortal souls upon it. And we shall find it a means of our sanctification as it is a word of truth, Joh 17:17. (4.) The end and design of God's giving renewing grace is here laid down: That we should be a kind of first-fruits of his creatures - that we should be God's portion and treasure, and a more peculiar property to him, as the first-fruits were; and that we should become holy to the Lord, as the first-fruits were consecrated to him. Christ is the first-fruits of Christians, Christians are the first-fruits of creatures.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–18. Public domain.
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Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
Just as the heavenly powers rule over the angelic creatures, so we human beings rule over the lower creation.
Andreas of CaesareaAD 614
CATENA
The birth here applies in the first instance to the Son and then by extension to the creatures. For to him belong truth and consubstantiality with God, whereas to the creatures belong honor and inheritance. The fact that the same name is used does not mean that the same honor is given, nor should things which are said by extension be taken to mean that they apply in the first instance as well. By “first fruits” James means that we are the first and most highly honored. For by “creatures” he means the visible creation, of which humanity is the most highly honored part.
BedeAD 735
Commentary on the Catholic Epistles
That we might be a kind of firstfruits of His creatures. Lest we imagine that by saying, "He begot us," we become what He is, this demonstrates that a certain preeminence is granted to us in creation by this adoption. Indeed, some have translated the verses as follows: "Of His own will He begot us with the word of truth, that we should be a kind of firstfruits of His creatures." That is, that we should be better than the other creatures we see. For the law commanded to consecrate the firstfruits of crops or animals to the Lord, and the firstfruits of gold and silver were to be offered for the work of the tabernacle, which means the best of the metals. And of the ancient people of God, the prophet Jeremiah said: "Israel is holy to the Lord, the firstfruits of His harvest" (Jer. II).
BedeAD 735
Commentary on the Catholic Epistles
Of His own will He brought us forth by the word of truth. And the Lord in the Gospel: "You have not chosen me, but I have chosen you" (John XV). And in the prophet Hosea: "I will love them freely" (Hosea XIV). Therefore, what he had said, that every good and every perfect gift comes from God, he confirms by adding consequently, that not by our merits, but by the benefit of His will, through the water of regeneration, He has transformed us from children of darkness into children of light.
OecumeniusAD 990
Commentary on James
Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change or shadow due to change. In His destined will, He has begotten us by the Word of Truth, that we should be a kind of first fruits of His creatures.
"is from above, from the Father of lights." Since those things that come from us do not have perfection, but rather much imperfection, nor do they illuminate the soul, think what perfection they will have who acquire it after a joyful journey through life, and with much effort hardly cleanse the ugliness contracted from birth, and then reach divine splendor.
"With whom there is no change." For He Himself cries out through the prophet: "I am and I do not change." (Mal. 3:6) But what James says: "shadow due to change," that is, not even doubt or any shadow of doubt.
"In His destined will." He said destined will, silencing those who foolishly assert that the world was produced by chance. For since James said above: with whom there is no change, and from this he shows that God is unchanging, he adds:
“In His destined will, He has begotten us.” For if we are born, it is clear that we are also changed. For how could that which proceeds from non-being to being through change be unchangeable? Then, because James said: He has begotten us, lest anyone suspect that He has begotten the Son in the same way as us, and that He was born as a Son together with us, he adds:
“By the Word of Truth.” For all things, according to blessed John, were made through the Son. (John 1:3) Therefore, if progress has happened to us through the Word of Truth, who have our being from the Word, we are not begotten together with him from whom we were made.
"we should be a kind of first fruits." That is, the first and most honored. But κτίσματα means the visible creature itself.
Richard ChallonerAD 1781
Some beginning: That is, a kind of first fruits of his creatures.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
James 1:18 profoundly articulates the divine origin and purpose of a believer's spiritual life, asserting that God, by His sovereign will, regenerates individuals through the Gospel message. This spiritual birth establishes believers in a unique position as a consecrated "firstfruits" of His new creation, signifying their special status and role in His redemptive plan for the cosmos.
CONTEXT
Literary Context: This verse serves as a climactic theological statement following James's exposition on temptation and God's unwavering character. In James 1:13-15, James explains that temptation originates from human sinful desires, not from God. He then contrasts this with God's perfect goodness in James 1:17, stating that "every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Verse 18 immediately follows, presenting the ultimate "good and perfect gift" – spiritual regeneration – as a direct act of God's benevolent will, using the "word of truth" as His instrument. This transition highlights God's active role in bestowing life, contrasting sharply with the destructive nature of sin. It also sets the stage for the importance of receiving and obeying the "engrafted word" later in the chapter, as seen in James 1:21.
Historical & Cultural Context: The concept of "firstfruits" (Greek: aparche) is deeply rooted in Old Testament sacrificial and agricultural practices. In ancient Israel, the first and best portion of the harvest (e.g., grain, fruit, livestock) was offered to God as an act of worship, thanksgiving, and acknowledgment of His provision and ownership. This offering, detailed in passages like Leviticus 23:9-14 and Deuteronomy 26:1-11, consecrated the entire harvest and served as a pledge of the full bounty to come. James, writing to Jewish Christians dispersed among the nations, would have assumed their familiarity with this concept. Applying it to believers emphasizes their consecrated status, their role as the initial, sanctified portion of God's redemptive work, and an anticipation of the full harvest of humanity and creation that God will ultimately redeem and restore.
Key Themes: This verse encapsulates several profound theological themes central to James and the broader New Testament. Firstly, it underscores God's Sovereign Initiative in Salvation. The phrase "Of his own will begat he us" powerfully asserts that spiritual birth, or regeneration, is not a result of human effort, merit, or even a pre-existing human desire, but originates entirely from God's gracious and deliberate choice. This divine initiative is a cornerstone of Christian theology, affirming that salvation is a gift from God's unmerited favor, as also highlighted in Ephesians 2:8-9. Secondly, it emphasizes The Efficacy of the "Word of Truth". The means by which God "begat us" is "with the word of truth," which refers to the Gospel message – the good news of Jesus Christ. This highlights the transformative power of God's revealed truth as the instrument of new life, a theme echoed in 1 Peter 1:23-25. Finally, the verse introduces the theme of Believers as "Firstfruits" of a New Creation. This designation signifies a special, consecrated status for believers, marking them as the initial spiritual harvest of God's redemptive work, set apart for Him, and serving as a preview or earnest of the greater new creation that God will bring forth, as discussed in Romans 8:18-23.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James 1:18 employs several powerful literary devices to convey its profound theological message. Metaphor is central, particularly in the terms "begat" and "firstfruits." "Begat" uses the imagery of physical procreation to describe a supernatural, spiritual birth, emphasizing God as the ultimate Father of believers' new lives. "Firstfruits" employs an agricultural metaphor, drawing on a concept deeply familiar to a Jewish audience, to illustrate the special, consecrated status of believers as the initial, choice portion of God's redemptive harvest. This metaphor also implies Anticipation, as firstfruits were a pledge of the full harvest to come, suggesting that believers are a foretaste of a greater redemptive work God will accomplish. The verse also functions as a powerful Theological Statement, succinctly summarizing core doctrines of divine sovereignty, the efficacy of the Word, and the identity of believers. Furthermore, it stands in stark Contrast to the preceding discussion of temptation and human sinfulness, highlighting God's pure, life-giving nature versus humanity's self-destructive tendencies.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 1:18 is a foundational statement on the nature of spiritual regeneration, asserting that new life is entirely a gift from God, initiated by His sovereign will and accomplished through the instrumentality of His revealed truth. This divine act establishes believers as "firstfruits," a consecrated people set apart for God's purposes, serving as a living testimony to His redemptive power and as a preview of His ultimate new creation. This understanding profoundly shapes Christian theology, emphasizing grace, divine initiative, and the transformative power of the Gospel. It underscores that our identity and salvation are rooted not in our efforts, but in God's benevolent design and powerful work.
REFLECTION AND APPLICATION
James 1:18 offers profound assurance and a clear sense of identity for every believer. To know that our spiritual life originates "of his own will" should evoke deep gratitude, humility, and unwavering confidence. Our salvation is not precarious, dependent on our fluctuating efforts or merits, but secure because it is God's deliberate and perfect work. This truth liberates us from performance-based religion and invites us into a life of joyful response to His grace. As "firstfruits of his creatures," we are called to live lives that reflect the holiness, purpose, and transforming power of God. We are His initial harvest, set apart to demonstrate His goodness to a world still in darkness, bearing witness to the reality of His new creation. This verse compels us to cherish the "word of truth"—the Bible and the Gospel message—as the very instrument of our spiritual birth and ongoing growth, and to live out our consecrated identity as His chosen representatives, anticipating the full redemption of all things.
Questions for Reflection
FAQ
What does it mean for believers to be "a kind of firstfruits of his creatures"?
Answer: For believers to be "a kind of firstfruits of his creatures" means they are the initial, consecrated portion of God's new creation, set apart for His purposes. Drawing on the Old Testament concept of firstfruits (e.g., Exodus 23:19), which were the first and best of the harvest offered to God, this designation implies several key aspects:
CHRIST-CENTERED FULFILLMENT
James 1:18 finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "word of truth" by which God "begat us" is supremely embodied in Jesus Christ, who is the Word (Logos) incarnate. He is the very revelation of God's truth, and it is through Him that new life is imparted. Furthermore, the concept of "firstfruits" is fully realized in Christ Himself. He is described as "the firstfruits of those who have fallen asleep" in 1 Corinthians 15:20, meaning His resurrection is the guarantee and pattern for the resurrection of all believers. As the firstborn from the dead, Christ inaugurates the new creation, and believers, being "in Christ," become part of this new humanity, truly "new creations" (2 Corinthians 5:17). Thus, God's act of begetting us by His will through the word of truth is not merely a theological concept but a profound participation in the life, death, and resurrection of Jesus, making us the initial, consecrated members of His redeemed body, anticipating the full glory of His coming kingdom.