James 1:13
Verse
Context
Good and Perfect Gifts
12Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him.13When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does He tempt anyone.14But each one is tempted when by his own evil desires he is lured away and enticed.
Sermons
David Platt
J. Vernon McGee
Zac Poonen
J. Glyn Owen
William MacDonald
John MurraySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.
Jamieson-Fausset-Brown Bible Commentary
when . . . tempted--tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (Jam 1:16-17). Therefore do not sink under the pressure of evils (Co1 10:13). of God--by agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency. cannot be tempted with evil, &c.--"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" (literally, "of Himself"; compare the antithesis, Jam 1:18, "Of His own will He begat us" to holiness, so far is He from tempting us of His own will) [BENGEL]. God is said in Gen 22:1 to have "tempted Abraham"; but there the tempting meant is that of trying or proving, not that of seducement. ALFORD translates according to the ordinary sense of the Greek, "God is unversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required.
John Gill Bible Commentary
Let no man say when he is tempted,.... Here the apostle uses the word "tempted", in another sense than he did before. Before he speaks of temptations, as matter of joy and boasting, here of temptations, which are criminal, and issue in shame and death; the temptations he before makes mention of, being patiently endured, denominate men happy, but here such are designed, which are to be deprecated, and watched against; before he treats of temptations, which were the means of trying and exercising grace, and of purging away the dross of sin and corruption, but here of temptations to sin, and which are in themselves sinful; before he discourses of temptations in which God was concerned; but here of temptations which he removes from him, and denies of him, as being unworthy of him: wherefore, when any man is tempted to sin, whether when under adversity, or in prosperity, let him not say, I am tempted of God; for God is holy, and without iniquity, nor does he delight in sin, but hates and abhors it; nor can he commit it, it being contrary to his nature, and the perfections of it; whereas no one can tempt another to sin, unless he is sinful himself, and delights in sin, and in those that commit it, nor without committing it himself; and yet sinful men are apt to charge God with their sins, and temptations to them, in imitation of their first parent, Adam, when fallen, Gen 3:12 who, to excuse himself, lays the blame upon the woman, and ultimately upon God, who gave her to him; and suggests, that if it had not been for the woman, he should not have ate of the forbidden fruit, nor should he have had any temptation to it, had not God given him the woman to be with him, and therefore it was his fault; and in this sad manner do his sons and daughters reason, who, when, through affliction, they murmur against God, distrust his providence, or forsake his ways, say, if he had not laid his hand upon them, or suffered such afflictions to befall them, they had not been guilty of such sin: he himself is the occasion of them; but let no man talk at this wicked rate, for God cannot be tempted with evil; or "evils", He was tempted by the Israelites at Massah and Meribah, from which those places had their names, who by their murmuring, distrust and unbelief, proved and tried his patience and his power; and so he may be, and has been tempted by others in a like way; he may be tempted by evil men, and with evil things, but he cannot be tempted "to evil", as the Ethiopic version renders it; he is proof against all such temptations: he cannot be tempted by anything in himself, who is pure and holy, or by any creature or thing without him, to do any sinful action: neither tempteth he any man; that is, to sin; he tempted Abraham, to try his faith, love, and obedience to him; he tempted the Israelites in the wilderness, to try them and humble them, and prove what was in their hearts; and he tempted Job, and tried his faith and patience; and so he tempts and tries all his righteous ones, by afflictions, more or less: but he never tempts or solicits them to sin; temptations to sin come from another quarter, as follows.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:13 do not say: James is using diatribe, an ancient Greek rhetorical technique in which an imaginary opponent presents a contrary opinion. In this way he is able to voice the readers’ possible objection and immediately refute it (also in 2:3, 16, 18; 4:13). • God is never tempted to do wrong: The alternate translation (see footnote) dulls the parallelism with he never tempts.
James 1:13
Good and Perfect Gifts
12Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him.13When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does He tempt anyone.14But each one is tempted when by his own evil desires he is lured away and enticed.
- Scripture
- Sermons
- Commentary
A Sermon That Has Angered Many - Examine Yourself
By Paul Washer37K1:13:10ExaminationISA 66:2JHN 1:5JHN 3:212CO 13:5JAS 1:131JN 1:81JN 3:3In this sermon, the preacher emphasizes the fleeting nature of life and the importance of focusing on eternal things. He warns against being enslaved to the things of this present evil age and encourages listeners to set their hearts on Christ and follow him. The preacher also highlights the need for self-examination in light of the word of God and the importance of repentance and belief in Christ. He challenges the idea of a superficial Christianity that merely repeats words without genuine transformation. Ultimately, the sermon calls for a deep love for God and a recognition of His power and authority over all creation.
Desire - Do We Want Him
By David Platt3.7K59:24MAT 6:10LUK 11:2JAS 1:13JAS 4:71JN 1:9
This sermon emphasizes the importance of prayer, focusing on asking God for His glory, gifts, grace, and guidance. It highlights the need for continual confession of sins, experiencing God's forgiveness, and seeking His protection amidst temptation and trials. The sermon encourages a deep desire for God and His will, leading to a life of intimacy and dependence on Him.
(Genesis) Genesis 22:1-2
By J. Vernon McGee3.0K08:22GenesisGEN 15:6GEN 22:1GEN 22:9MAT 6:33ROM 4:1JAS 1:13JAS 2:21In this sermon, the preacher discusses the story of Abraham and Isaac from the Bible. He addresses the apparent contradiction between James and Paul regarding Abraham's justification by works. The preacher suggests that both James and Paul are correct in their statements. He explains that Abraham's act of offering Isaac as a sacrifice was an act of faith and obedience, demonstrating his works of faith. The preacher emphasizes the importance of understanding the context and purpose of James and Paul's teachings in order to reconcile their seemingly conflicting statements.
(Basics) 35. Jesus Overcame Sin
By Zac Poonen2.7K12:57MAT 6:33EPH 6:17HEB 4:15HEB 12:1JAS 1:131JN 2:6In this sermon, the speaker emphasizes the importance of holiness and overcoming temptation. He uses the analogy of a father driving in a car and telling his son to run after him, highlighting the impossibility of humans trying to be like God. The speaker explains that holiness can only come when we are willing to say no to temptation. He also discusses how Jesus, as a man, encountered and overcame temptation in the power of the Holy Spirit, offering us the same power and hope. The speaker encourages listeners to have a goal of living like Jesus and pressing on towards that goal, gradually becoming more like Christ through the power of the Holy Spirit.
The Birth of Death
By J. Glyn Owen1.7K38:50Sinful NatureJAS 1:13In this sermon, the preacher discusses the concept of sin and its consequences. He emphasizes that God showed mercy to the Amorites for 400 years, giving them a chance to repent and serve Him. However, their iniquity was not yet full, meaning they had not reached the point of no return. The preacher uses metaphors from the fishing and hunting world to illustrate how sin can lure and entice individuals, ultimately leading to death. He concludes by urging the audience to turn to God and find freedom in Christ.
Personal Holiness - Part 5
By William MacDonald1.4K35:33HolinessROM 7:7JAS 1:13In this sermon, the preacher emphasizes the importance of preaching about sin. He uses vivid imagery of the gas chambers, ovens, and barracks in a concentration camp to illustrate the consequences of sin. The preacher also discusses the power of thoughts and how they can lead to actions, habits, and ultimately determine one's destiny. He references the words of James and the importance of controlling one's thought life. The sermon concludes with a reminder of the grace of God and the potential of the human mind for good.
Free Agency
By John Murray1.3K50:21Free AgencyGEN 6:5JAS 1:13In this sermon, the preacher discusses the concept of natural liberty and human agency. He emphasizes that man is endowed with real agency, but God is the ultimate agent. Man acts dependently and excessively within the limits of this created realm. The preacher refers to Calvin's Institutes, specifically Book 2, chapters 3 and 5, to support his points. He highlights the importance of recognizing that the power of volition does not explain why individuals exercise that power in certain ways, leading to the diversity of actions among people.
The Path Into Bondage
By Denny Kenaston1.0K55:07JAS 1:13In this sermon, the speaker addresses the topic of freedom from bondage and the path that leads to bondage. He begins by reminding the audience of the promises and victory they have in God. He emphasizes that believers do not need to fear the devil or evil spirits because God is more powerful. The speaker then warns about the dangers of giving place to the devil and allowing him to gain a foothold in one's life. He urges the audience, especially young people, to take sin seriously and understand the seriousness of their current situation. The sermon concludes with a prayer for God's guidance and deliverance for the listeners.
Jesus' First Temptation
By David Servant74524:22DEU 8:3PSA 11:5PRO 17:3MAT 4:11CO 10:13JAS 1:13
This sermon delves into the temptation of Jesus in the wilderness, highlighting the purpose behind Jesus being led by the Spirit to face temptation by the devil. It emphasizes the significance of Jesus being tested to prove His sinlessness and qualification as the Savior. The sermon explores the idea that Jesus, although divine, emptied Himself when becoming human, leading to limitations in His abilities, and the importance of relying on God's word and obedience in times of testing.
The Messianic Covenant
By A.W. Pink01CO 10:13HEB 4:15JAS 1:13JAS 4:71PE 1:6Greek Word Studies, in a sermon titled 'Tempted,' delves into the meaning of 'apeirastos,' emphasizing the concept of being untempted or untried, highlighting the inability to be tempted. The preacher also explores the significance of 'Himself' (autos) in relation to God, underscoring that God never entices to sin but allows tests to refine and mold believers into the image of His Son. While tests can be opportunities for growth or stumbling, James shifts the focus to true temptations to do evil in the current context.
The Christian in Complete Armour - Part 6
By William Gurnall0PSA 49:4ECC 8:8LUK 22:53HEB 12:11JAS 1:13William Gurnall preaches about the necessity of preparing and arming oneself for the inevitable evil day of affliction and death. He emphasizes that this evil day is grievous to the senses, brings to remembrance past sins, reveals hidden evils in the heart, invites temptation from Satan, and often has a sorrowful outcome. Gurnall urges that it is a duty for every individual to equip themselves with spiritual armor to withstand this evil day, as it is unavoidable and requires diligent preparation to face its challenges.
The Requirements for Sin and Holiness.
By Steve Grochow0GEN 2:16ISA 7:14ISA 14:12JER 2:13ACT 17:30ROM 5:19ROM 8:1ROM 8:4JAS 1:13Steve Grochow delves into the concept of sin, emphasizing the importance of knowledge and free will in making moral choices. He distinguishes between natural and moral attributes, highlighting that sin is a result of a deliberate choice to rebel against God's authority. The sermon explores the origins of sin, the misconception of a sin nature, and the responsibility individuals hold for their own actions. Grochow challenges the idea of sin as a hereditary trait, emphasizing that sin is a personal choice and rebellion against God's rightful rule.
Four Things Which God Cannot Do
By Thomas Brooks0God's HolinessThe Nature of SinPSA 5:4ISA 59:2HAB 1:13ROM 3:232TI 2:13TIT 1:2HEB 6:18JAS 1:131JN 1:5REV 21:8Thomas Brooks emphasizes the immutable nature of God by outlining four things that God cannot do: He cannot lie, die, deny Himself, or look favorably upon iniquity. This sermon highlights God's infinite purity and righteousness, illustrating that His gaze upon sin is filled with hatred, anger, and vengeance. Brooks encourages believers to understand the seriousness of sin in the eyes of a holy God, reminding them of the importance of living a life that reflects God's purity.
Free Agency and the Will
By R.L. Dabney0PSA 119:30PRO 16:9ISA 14:24JER 29:11ROM 9:16JAS 1:131JN 1:9REV 22:17R.L. Dabney preaches about the debate on whether man is a free agent, addressing the arguments of Theological Fatalists and Sensualistic Necessitarians. He refutes these views by emphasizing the consciousness of man contradicting them and the inherent responsibility and free-agency implied in human nature. Dabney highlights the importance of man's free-agency in relation to God's sovereignty and providence, showcasing how God operates through man's dispositions rather than by compelling their wills. He delves into the definitions of freedom and necessity, addressing the concepts of Semi-Pelagianism and Calvinism, and argues that man's will is determined by subjective motives, ultimately proving the certainty of the will through God's sovereignty.
Testing and Proving
By John Follette0GEN 2:171CO 10:13HEB 4:15JAS 1:131PE 1:7John Follette emphasizes the importance of always dealing with God and not engaging in direct conflict with the devil, relying on Jesus as our Elder Brother and High Priest. He explains how God uses testings and provings to build our character and manifest the life of Christ in us, cautioning against falling into temptation which leads to defeat and death. Follette highlights the necessity of testings and provings in our spiritual growth, as God works to develop us and bring us into victory and life in Him through these challenges.
Objections to Calvinism - 7. the Heathen World
By Randolph S. Foster0PSA 92:15PSA 145:17ISA 45:9ROM 2:8ROM 4:15ROM 5:13JAS 1:13Randolph S. Foster passionately denounces the Calvinistic view of the heathen world, particularly focusing on the doctrine of reprobation and infant damnation. He argues against the belief that God predestines certain individuals to damnation, emphasizing the revolting nature of such a doctrine and its implications on God's justice and goodness. Foster highlights the inconsistency of this belief with Scripture, reason, and common sense, pointing out the lack of evidence to support it. He challenges the notion that God's sovereignty can be used to justify teachings that contradict His righteous and merciful nature.
Winter Afore Harvest or the Soul's Growth in Grace - Part 3
By J.C. Philpot0ISA 18:5MRK 9:241CO 3:18EPH 2:10JAS 1:13J.C. Philpot delves into the effects of spiritual struggles and the pruning process in the soul, leading to a deep dissatisfaction with self, weakened zeal, and doubts about one's faith. He explains the divine decrees of God, distinguishing between His executive and permissive decrees, emphasizing that God is not the author of sin. Philpot describes how God allows other agents, like fallen angels and earthly lusts, to carry out His decrees, leading to a season of spiritual desolation and temptation. He highlights the importance of experiencing a deep spiritual harvest in the soul, where true humility, helplessness, and self-loathing are cultivated, ultimately creating a case for the Divine Redeemer to manifest His power and salvation.
Why Was Jesus Led Into a Wilderness Experience?
By David Wilkerson0Wilderness ExperienceTemptationMAT 3:17HEB 4:15JAS 1:131JN 4:17David Wilkerson explores the profound truth that Jesus was led by the Spirit into the wilderness to face temptation, highlighting the contrast between His baptism and subsequent trials. He emphasizes that, like Jesus, believers will also encounter wilderness experiences as part of their spiritual journey, which serve a divine purpose. Wilkerson reassures that while God does not tempt us, the devil does, and our trials often test our obedience and reliance on God. He encourages believers to stand firm on the Word of God to overcome these challenges, just as Jesus did. Ultimately, these experiences are meant to strengthen our faith and calling.
Of the Providence of God
By Thomas Boston0PSA 103:19PRO 16:33PRO 21:1MAT 10:29ACT 17:28ROM 4:19HEB 1:3HEB 13:5JAS 1:13Thomas Boston preaches on the providence of God, emphasizing how God's care extends even to the smallest details of creation, such as sparrows. He explains that providence involves preserving and governing all creatures and their actions, with God overruling even sinful actions for a good end. Boston urges believers to trust in God's wisdom, power, and holiness, and to submit to His will in all circumstances, avoiding sin and anxiety while relying on God's provision and guidance.
The Lord's Prayer
By John A. Broadus0MAT 6:9MAT 26:41LUK 11:1ROM 12:211CO 10:13JAS 1:13John A. Broadus preaches on the Lord's Prayer, emphasizing the importance of understanding it as a model of prayer rather than a fixed form to be repeated. He delves into the significance of the petitions related to God's glory, highlighting the need for God's name to be hallowed and His reign to come in the world. Broadus also explores the practical lessons from the petitions concerning our own needs, such as asking for daily sustenance, seeking forgiveness for sins, and praying for strength to resist temptation and evil.
Sin Begins in the Mind
By William MacDonald0Sin and Thought LifeMind ControlPRO 4:23PRO 23:7JAS 1:13William MacDonald emphasizes that sin originates in the mind, asserting that our thoughts shape our actions and ultimately our character and destiny. He highlights the importance of controlling our thought life, as Solomon advises in Proverbs, and warns that harboring negative thoughts can lead to sinful actions. MacDonald illustrates this with Jesus' teachings, equating thoughts of hatred and lust with their corresponding sins. He encourages believers to take responsibility for their thoughts, suggesting prayer, self-examination, and filling the mind with positive influences as ways to cultivate a pure thought life. Ultimately, he reminds us that we have the power to rule our thoughts and direct them towards good or evil.
Salvation to the Uttermost (Part 2)
By Robert Wurtz II0GEN 3:6ROM 8:13GAL 5:22HEB 7:25JAS 1:13Robert Wurtz II preaches about the importance of understanding and managing our natural desires to avoid falling into sin, emphasizing how Satan exploits these desires to tempt us and create a wedge between us and God. He highlights the need for self-control, fasting, and sowing to the Spirit to cultivate Godly desires and live out the reality of 'so great salvation.' Wurtz warns about the enemy's strategy to keep us vulnerable to sin by increasing our natural desires to unnatural levels and providing close access to sinful means of gratification.
Holiness and Temptation
By Lewis T. Corlett0JAS 1:13Lewis T. Corlett preaches on the significance of heart holiness in preparing Christians for life, death, and entering God's presence, restoring normal relationships as intended by God. He emphasizes that temptation is a common experience for all individuals, including Christians, and explains the process of temptation and how it becomes sin. Corlett delves into the importance of holiness in meeting the challenges of temptation, highlighting the role of divine love in strengthening legitimate desires and resisting temptation.
When the Veil Is Taken Off
By Anne Dutton0GEN 22:11KI 13:182CH 32:31PSA 81:11MAT 6:13LUK 22:311TH 3:5JAS 1:2JAS 1:13Anne Dutton preaches on the petition 'And lead us not into temptation, but deliver us from evil' from Matthew 6:13. She explains the meaning of temptation in various forms - from God, Satan, men, and our own hearts, encompassing afflictions and sins. Dutton emphasizes the importance of looking up to God as our heavenly Father for protection from all temptations, trusting in His sovereignty and love. She delves into the concept of God leading us into temptation as a righteous rebuke for sin, highlighting that even in allowing temptations, God's ultimate purpose is for the furtherance of our salvation.
Finished Sin
By Aaron Hills0MAL 3:2MAT 3:11JHN 1:29ROM 5:12ROM 6:22HEB 7:25JAS 1:131PE 1:161JN 1:7Aaron Hills delivers a powerful sermon on the nature of temptation and sin, emphasizing that God does not tempt anyone to sin, but rather sin originates from the lust within a person's heart. He explores the progression of sin from desire to death, highlighting how each individual is their own worst tempter and the sin principle leads to ultimate ruin. Hills stresses the importance of recognizing and resisting sinful desires, as they can grow and consume a person, ultimately leading to spiritual and eternal death.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.
Jamieson-Fausset-Brown Bible Commentary
when . . . tempted--tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (Jam 1:16-17). Therefore do not sink under the pressure of evils (Co1 10:13). of God--by agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency. cannot be tempted with evil, &c.--"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" (literally, "of Himself"; compare the antithesis, Jam 1:18, "Of His own will He begat us" to holiness, so far is He from tempting us of His own will) [BENGEL]. God is said in Gen 22:1 to have "tempted Abraham"; but there the tempting meant is that of trying or proving, not that of seducement. ALFORD translates according to the ordinary sense of the Greek, "God is unversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required.
John Gill Bible Commentary
Let no man say when he is tempted,.... Here the apostle uses the word "tempted", in another sense than he did before. Before he speaks of temptations, as matter of joy and boasting, here of temptations, which are criminal, and issue in shame and death; the temptations he before makes mention of, being patiently endured, denominate men happy, but here such are designed, which are to be deprecated, and watched against; before he treats of temptations, which were the means of trying and exercising grace, and of purging away the dross of sin and corruption, but here of temptations to sin, and which are in themselves sinful; before he discourses of temptations in which God was concerned; but here of temptations which he removes from him, and denies of him, as being unworthy of him: wherefore, when any man is tempted to sin, whether when under adversity, or in prosperity, let him not say, I am tempted of God; for God is holy, and without iniquity, nor does he delight in sin, but hates and abhors it; nor can he commit it, it being contrary to his nature, and the perfections of it; whereas no one can tempt another to sin, unless he is sinful himself, and delights in sin, and in those that commit it, nor without committing it himself; and yet sinful men are apt to charge God with their sins, and temptations to them, in imitation of their first parent, Adam, when fallen, Gen 3:12 who, to excuse himself, lays the blame upon the woman, and ultimately upon God, who gave her to him; and suggests, that if it had not been for the woman, he should not have ate of the forbidden fruit, nor should he have had any temptation to it, had not God given him the woman to be with him, and therefore it was his fault; and in this sad manner do his sons and daughters reason, who, when, through affliction, they murmur against God, distrust his providence, or forsake his ways, say, if he had not laid his hand upon them, or suffered such afflictions to befall them, they had not been guilty of such sin: he himself is the occasion of them; but let no man talk at this wicked rate, for God cannot be tempted with evil; or "evils", He was tempted by the Israelites at Massah and Meribah, from which those places had their names, who by their murmuring, distrust and unbelief, proved and tried his patience and his power; and so he may be, and has been tempted by others in a like way; he may be tempted by evil men, and with evil things, but he cannot be tempted "to evil", as the Ethiopic version renders it; he is proof against all such temptations: he cannot be tempted by anything in himself, who is pure and holy, or by any creature or thing without him, to do any sinful action: neither tempteth he any man; that is, to sin; he tempted Abraham, to try his faith, love, and obedience to him; he tempted the Israelites in the wilderness, to try them and humble them, and prove what was in their hearts; and he tempted Job, and tried his faith and patience; and so he tempts and tries all his righteous ones, by afflictions, more or less: but he never tempts or solicits them to sin; temptations to sin come from another quarter, as follows.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:13 do not say: James is using diatribe, an ancient Greek rhetorical technique in which an imaginary opponent presents a contrary opinion. In this way he is able to voice the readers’ possible objection and immediately refute it (also in 2:3, 16, 18; 4:13). • God is never tempted to do wrong: The alternate translation (see footnote) dulls the parallelism with he never tempts.