(12-18) The Apostle returns to the consideration of the afflicted Christian. Such a one has a blessedness, greater infinitely than any earthly happiness, already in possession, and the promise of a future beyond all comparison.

It may be well to point out in this place that the idea of blessedness with regard to man is conveyed to us in the New Testament by a different word from that which expresses the like concerning God. The force of this may be seen in Mark 14:61, where the high priest asks our Lord, "Art Thou the Christ, the Son of the Blessed?" i.e., the Blessed God, to show which the adjective is rightly printed with a capital letter. The word applied to God--as in Luke 1:68; Romans 1:25; Romans 9:5; 2Corinthians 1:3; 2Corinthians 11:31; Ephesians 1:3; 1Peter 1:3--may be almost called a Christian one; at least, it is not found in much earlier writings, whereas the other term descriptive of man's blessedness (or rather, happiness) is ancient and classical. Only in one passage (1Timothy 1:11) is there an exception to this remarkable distinction; and such may well be considered, as it is by the German critic De Wette, un-pauline, though on no such a single instance, or even several such, could the superstructure be built that has been raised up by those who deny the genuineness of the Pastoral Epistles.

(12) Blessed is the man that endureth temptation.--Surely the Apostle links such blessedness with the nine Beatitudes, heard in the happy days gone by upon the Mount with Christ (Matthew 5:3-11). The words he uses in the original are the same as those which are expressed above, in our second, third, and fourth verses, by "patience" and "trials," and mean a firm endurance, steadfastness, tenacity of purpose, and quenchless enthusiasm, such as men of Teutonic blood can appreciate perhaps even better than could either Greek or Jew.

For when he is tried (literally, proved, or tested, and found worthy) he shall receive the crown of life, (i.e., the life) which the Lord hath promised to them that love him.--"Lord" is not found in the best MSS., but of course is required by the sense of the passage. Probably in this case, as in so many others, a little note--or "gloss," as it is called--was made on the margin of an early manuscript, and included unwittingly in the text by some later copyist.

The "pride" and "beauty" of the worldling are as "a fading flower" (Isaiah 28:1) under the scorching sun; but the unfading, ever-living crown is for the spiritual, the true lovers of their Lord: blessed in truth are they who thus endure the trial. "Therefore," says the Book of Wisdom (James 5:16), "shall they receive a glorious kingdom, and a beautiful crown from the Lord's hand." "The righteous live for evermore" (Wisdom Of Solomon 5:15).

Verses 12-18. - Return to the subject of temptation. Ver. 2 taught that temptation regarded as an opportunity should be a cause for joy. Ver. 12 teaches that the endurance of temptation brings a blessing from God, even the crown of life. Comp. Revelation 2:10, the only other place in the New Testament where the "crown of life" is mentioned; and there also it stands in close connection with the endurance of temptation. Elsewhere we read of the "crown of righteousness" (2 Timothy 4:8), and the "crown of glory" (1 Peter 5:4). The genitive (τὸν στέφανον τῆς ζωῆς) is probably the gen. epex.," the crown, which is life." Ὁ Κύριος of the Received Text has but slight authority. It is wanting in A, B, א, ff, and is deleted by the Revisers, following all recent editors. Render, which he promised, etc. The subject is easily understood, and therefore, as frequently in Jewish writings (e.g. 1 Maccabees), omitted from motives of reverence.

1:12-18 It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect. The commands of God, and the dealings of his providence, try men's hearts, and show the dispositions which prevail in them. But nothing sinful in the heart or conduct can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it. Those who lay the blame of sin, either upon their constitution, or upon their condition in the world, or pretend they cannot keep from 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. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or all the evils that follow must be wholly charged upon us. God has no pleasure in the death of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As the sun is the same in nature and influences, though the earth and clouds, often coming between, make it seem to us to vary, so God is unchangeable, and our changes and shadows are not from any changes or alterations in him. What the sun is in nature, God is in grace, providence, and glory; and infinitely more. As every good gift is from God, so particularly our being born again, and all its holy, happy consequences come from him. A true Christian becomes as different a person from what he was before the renewing influences of Divine grace, as if he were formed over again. We should devote all our faculties to God's service, that we may be a kind of first-fruits of his creatures.Blessed is the man that endureth temptation,.... Or affliction, which is designed by temptation, as in James 1:2 and the man that endures it is he that so bears it, and bears up under it, as not to be offended at it, and stumble in the ways of Christ, and fall away from the truth, and a profession of it, as temporary believers in a time of temptation do; but manfully and bravely stands up under it, and does not sink under the weight of it, or faint on account of it; and endures afflictions in such manner as not to murmur and repine at them, but is quiet and still, and bears them patiently and constantly, and so endures to the end. Such expect afflictions, and when they come, they are not moved by them, but, notwithstanding them, continue in the ways and work of the Lord; and such are happy persons; they are happy now, and shall be hereafter. Saints are happy under afflictions, and even on account of them, for they are tokens of God's love to them, and evidences of their sonship; and especially they are happy under them, when they enjoy the presence of God in them, when they are instructive to them, and are saner, lifted, when they learn from them the useful lessons of faith, patience, humility, and resignation to the will of God, and are made more partakers of his holiness; and they will be happy hereafter, as follows. The Jews have a saying (h) much like this,

""blessed" is the man, , "who stands in his temptation", for there is no creature whom the holy blessed God does not tempt.''

For when he is tried; by the fire of afflictions, as gold is tried in the fire; when God hereby has tried what is in his heart, and the truth of grace in him, as faith, love, patience, &c. and has purged away his dross and tin, and has refined and purified him, as gold and silver are refined and purified in the furnace, or refining pot: and when being thus tried and proved, and found genuine, and comes forth as gold, after this state of temptation and affliction is over,

he shall receive the crown of life, eternal happiness, called a "crown", because of the glory of it, which will be both upon the bodies and souls of believers to all eternity; and as suitable to their character, they being kings, and having a kingdom and thrones prepared for them; and in allusion to the crown that was given to the conquerors in the Olympic games: and it is called a "crown of life", because it is for life, which an earthly crown is not always; and because it lies in eternal life, and is an everlasting crown; it is a crown of glory that fadeth not away, an incorruptible one; and differs from the corruptible crown given to the victors in the above mentioned games, which were made of fading herbs, and leaves of trees: and now the man that bears up under afflictions, and holds out unto the end, shall have this crown put upon him, and he shall "receive it"; not as merited by him, by his works or sufferings, for neither of them are worthy to be compared or mentioned with this crown of life and glory; but as the free gift of God, as it will be given him by the righteous Judge, as a reward of grace, and not of debt:

which the Lord hath promised to them that love him; either the Lord Jesus Christ, as in Matthew 5:10 or else God the Father; the Vulgate Latin, Syriac, and Ethiopic versions, read, "God"; and the Alexandrian copy leaves out the word "Lord", which may be supplied by the word God; see James 2:5 and this promise he made before the world was, who cannot lie, nor deceive, and who is able to perform, and is faithful, and will never suffer his faithfulness to fail; so that this happiness is certain, and may be depended upon: besides, the promise of this crown of life is in Christ, where all the promises are yea and amen; yea, the crown itself is in his hands, where it lies safe and secure for "them that love him"; either the Lord Jesus Christ, his person, his people, his truths, and ordinances, and his glorious appearing, 2 Timothy 4:8 or God the Father; not that their love is the cause of this crown of life, or eternal life, for then it would not be the free gift of God, as it is said to be; nor of the promise of it, for that was made before the world was, and when they had no love unto him; but this phrase is descriptive of the persons to whom God manifests his love now, admits to near communion and fellowship with himself, makes all things, even their afflictions, to work for their good, and whom he will cause to inherit substance, and will fill their treasures.

(h) Shemot. Rabba, sect. 34. fol. 133. 3.