TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 1:13–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If ever we find ourselves afflicted by illness, grief or trouble, let us not blame God, for God cannot be tempted by evil and does not tempt anyone. Each of us is scourged with the ropes of our own sins.
By temptation in this context, James meant the bad sort by which we are deceived and subjected to the devil. There is another kind of temptation [mentioned in Deuteronomy 13:3] which is really a kind of testing that comes from God.
God is said to tempt when he abandons those who stubbornly fall into the snares of temptation. That is how Adam succumbed to the wiles of the tempter when he abandoned the commands of the Creator.
A brother asked Pambo, ‘Why does the enemy prevent me doing good to my neighbour?’ He said, ‘Do not talk like that, or you will make God a liar. Say, “It is I myself do not want to be kind to others.” For God came down to us and said, “I have given you the power of treading upon scorpions and snakes” (Luke 10:19), and so you are beyond the power of the enemy. Why then do you not tread down these evil spirits?’
Any testing which comes from God is for good, not for evil.… It is quite otherwise with the devil. He tempts in order to kill those whom he has tempted. Furthermore, the devil does not know what is inside us, but God knows and has given everyone his task to accomplish, according to his sovereign will.
For God is not a tempter of evils. It is understood as temptations. Indeed, He tempts no one. That is, with the temptation that deceives the merciful so that they sin. For there are two kinds of temptation. One which deceives, another which tests. According to that which deceives, God tempts no one. According to that which tests, God tempted Abraham. Of whom even the prophet asks: "Test me, O Lord, and try me" (Psalm 26).
No one, when tempted, should say that they are tempted by God. Hitherto he has spoken about the temptations which we endure externally by the permission of the Lord for the sake of being tested; now he begins to address those which we endure internally, instigated by the devil, or even persuaded by the fragility of our nature. Here he first destroys the error of those who believe that just as good thoughts are inspired by God in us, so also bad ones are thought to be generated in our mind by His instigation. Therefore, no one, when tempted, should say that they are tempted by God, namely with that temptation by which a wealthy person withers while traveling his paths. That is, no one who has committed robbery, theft, false testimony, murder, adultery, or other such things, should say that they had to commit these acts under the compulsion of God, and thus could by no means avoid the perpetration of these deeds.
Let no one who is tempted say he is tempted by God: for God is not a tempter of evils, and he tempts no man. But each one is tempted when he is drawn away and enticed by his own conscience. Then when lust has conceived, it gives birth to sin: but sin, when it is conceived, brings forth death. Be not deceived, my beloved brethren.
"Let no one who is tempted say." If there are two kinds of temptations, why does James now reject the cause of all temptation from God? But consider that he does not say: He who was tempted, but he who is tempted. For he who, through his own fault and depravity, gives rise to temptations, so that he is a perpetual slave, says that he is not tempted by God, but by his own desire. He who has overcome the temptation that has come upon him, having established himself more securely, still becomes difficult to tempt, especially by those arising from himself. For having turned towards a wiser life, he has blocked the source of temptations, and now he lives free from temptations. But God cannot be tempted by evil: according to him who said (although he is external to us and unfamiliar to faith); Divine and blessed nature neither endures trouble nor inflicts it on others. For around mortal and earthly nature, in which variety and change are evident, all these things that preoccupy our nature occur. Indeed, lust and sin, and the death of the soul that follows from this, have been established as certain stages leading to human perdition. For lust, seizing a place to stay, having found a dwelling place, has wrought sin, which gives birth to death, unless, by removing it from the mind, we renew for ourselves the beginning of another life. Therefore, it sufficiently demonstrates divine nature, neither able to be tempted nor providing temptations to others; however, it says here that thoughts disturb and confuse the splendor of the soul. For those things that are from God greatly soothe the soul, illuminating it and revealing his ineffable beauty in many ways: therefore, he now adds.
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Summary
James 1:13 serves as a foundational theological declaration, unequivocally stating that God is never the source or instigator of temptation to sin. It clarifies that while believers may face trials that test their faith, the enticement to evil does not originate from the perfectly holy and immutable character of God, nor can God Himself be swayed by evil. This verse sets the stage for James's subsequent explanation of the true origin of sin: humanity's own inherent desires.
Context
Literary Context
James 1:13 is a pivotal verse within the opening chapter of James's epistle, directly following his discussion on the purpose of trials and the importance of seeking wisdom from God (James 1:2-12). Having established that trials can lead to perseverance and maturity, James immediately addresses a potential theological misstep: attributing the origin of temptation to God. This verse acts as a crucial theological corrective, preparing the reader for the subsequent explanation in James 1:14-15 regarding the true source of temptation—one's own desires. The flow of thought moves from the positive aspect of trials (producing steadfastness) to the negative aspect of temptation (leading to sin), clearly distinguishing between the two.
Historical & Cultural Context
James is writing to Jewish Christians, likely dispersed throughout the Roman Empire (see James 1:1). These believers would have been steeped in Old Testament theology, which emphasized God's sovereignty over all things, including good and evil (e.g., Isaiah 45:7). While God's ultimate sovereignty is affirmed in Scripture, there was a risk of misinterpreting this to mean God directly tempts people to sin. Furthermore, the concept of a "tempter" was well-established in Jewish thought, often attributed to Satan or the evil inclination (yetzer hara). James's clear declaration in this verse serves to correct any theological confusion that might arise from an incomplete understanding of God's character and His relationship to human sin, especially amidst the persecutions and trials these early Christians were facing.
Key Themes
This verse contributes significantly to several key themes in James and the broader biblical narrative. Firstly, it underscores the absolute holiness and moral purity of God. God is utterly separate from evil and cannot be corrupted by it. Secondly, it highlights the theme of human responsibility for sin. By explicitly denying God as the source of temptation, James implicitly places the onus of sin squarely on the individual, a theme further developed in James 1:14-15. Thirdly, it distinguishes between trials (tests of faith) and temptation (enticement to sin). While God allows trials to refine character (as discussed in James 1:2-4), He never tempts anyone to do evil. This distinction is crucial for understanding God's character and our experience of suffering and moral struggle.
Exposition and Analysis
Key Word Analysis
This verb is central to the verse. While it can mean "to test" or "to try" (as in James 1:2), in this context, especially when linked with "evil" and God's nature, it clearly denotes "to entice to sin" or "to lure into wrongdoing." James uses the same word but applies it with different nuances, making a critical distinction between God's testing for good and Satan's or one's own desires' tempting for evil.
This unique Greek adjective, meaning "untried," "inexperienced," or "not temptable," is applied exclusively to God here. It emphasizes God's inherent nature as being completely immune to the influence or allure of evil. God is not merely resistant to evil; He is fundamentally incapable of being affected or enticed by it, highlighting His perfect moral integrity and immutability.
This term describes something intrinsically worthless, depraved, or injurious. When James states God "cannot be tempted with evil," it signifies that God's nature is so pure and good that evil holds no appeal or power over Him. He is utterly separate from and unaffected by anything morally corrupt or harmful, reinforcing His absolute holiness.
Verse Breakdown
"Let no man say when he is tempted, I am tempted of God:"
This opening clause is a strong prohibition, a direct command against a false theological conclusion. James forbids anyone from attributing the source of their temptation to sin to God. It implies that such a thought might arise, perhaps as an excuse for sin or a misunderstanding of God's sovereignty. The phrase "tempted of God" explicitly links the temptation directly to God as its origin.
"for God cannot be tempted with evil,"
This clause provides the theological rationale for the preceding prohibition. The conjunction "for" (Greek, gár') introduces the reason. God's nature is such that He is "untried by evils" or "not temptable with evil." This is an active statement about God's intrinsic character: He is so perfectly holy and good that evil has no hold or attraction for Him whatsoever. His divine essence is antithetical to evil.
"neither tempteth he any man:"
This final clause reiterates and expands upon the previous point, moving from God's inability to be tempted by evil to His active non-involvement in tempting humanity to sin. The "neither" (Greek, dé') links this statement directly to the preceding one, reinforcing the absolute purity of God's character. God does not, under any circumstances, entice, lure, or provoke any person to commit evil. This ensures that human responsibility for sin remains clear and unchallenged.
Literary Devices
James employs several powerful literary devices to convey his message with clarity and authority. The verse begins with an imperative ("Let no man say"), functioning as a direct command or apostrophe, addressing the reader and preempting potential theological error. This immediately establishes the gravity of the statement. The verse then uses antithesis by contrasting the human experience of being tempted with God's absolute inability to be tempted. This stark opposition highlights God's unique and pure nature. Furthermore, the repeated use of the verb "tempted" (Greek, peirázō') throughout the verse, despite its nuanced meaning (testing vs. enticing to sin), creates a form of repetition that emphasizes the core concept while forcing the reader to consider the precise nature of the temptation being discussed. The entire verse functions as a powerful declarative statement or assertion, presenting an undeniable theological truth about God's character.
Theological and Thematic Connections
James 1:13 is a cornerstone for understanding the biblical doctrine of God's character and the origin of sin. It firmly establishes God's absolute holiness, immutability, and moral purity, asserting that evil is fundamentally alien to His nature. This verse directly refutes any notion that God is the author of sin or that He actively entices humanity into wrongdoing. Instead, it implicitly points towards human responsibility, setting the stage for the subsequent verses that explain how temptation arises from one's own desires. The theological implication is profound: God is not to blame for our sinful choices; He is the perfect standard of righteousness from whom all good gifts come.
Reflection and Application
This verse offers immense spiritual nourishment and practical guidance. It liberates us from the destructive tendency to blame God for our sinful inclinations or actions. When we face temptation, James 1:13 reminds us that the source of the enticement is never God, but rather our own fallen desires or external evil influences. This truth empowers us to take full responsibility for our choices, fostering genuine repentance and a deeper reliance on God's grace for strength. It encourages us to cultivate a right understanding of God's character—one of perfect goodness and unwavering holiness—which, in turn, builds trust and fosters a desire to walk in His ways. Knowing that God never tempts us to evil means we can always run to Him for help in times of temptation, confident that He desires our purity and provides a way of escape.
Questions for Reflection
FAQ
Does this verse mean God never tests us?
No, this verse clarifies that God does not tempt us with evil or to sin. The Greek word peirázō (tempted) can mean both "to test" and "to entice to sin." In James 1:2, James encourages believers to "count it all joy when you fall into various trials," using a related form of the same word. God allows trials to test and refine our faith, strengthen our character, and reveal areas for growth, as seen in the testing of Abraham (Genesis 22:1) or the Israelites in the wilderness (Deuteronomy 8:2). However, He never tempts us to commit evil or fall into sin. The distinction is crucial: God tests for good; evil tempts for destruction.
If God doesn't tempt us, where do temptations come from?
James himself answers this question in the very next verses. James 1:14-15 states, "But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." So, the primary source of temptation is our own sinful desires or "lusts." While external forces like the devil (1 Peter 5:8) or the world system (1 John 2:16) can present opportunities for temptation, the internal "hook" that draws us away originates from within our fallen human nature.
Christ-Centered Fulfillment
James 1:13, in its declaration of God's untemptable nature, finds its ultimate and most profound fulfillment in the person of Jesus Christ. As the Son of God, Jesus perfectly embodies the divine character described here: He "cannot be tempted with evil." Yet, remarkably, He also "was in all points tempted like as we are, yet without sin" (Hebrews 4:15). This paradox reveals the unique nature of the Incarnation: God became man, subjected Himself to human weakness and external temptations (as seen in His wilderness temptation by Satan in Matthew 4:1-11), but His divine nature remained utterly pure and untainted by sin. Jesus' victory over every temptation, not by divine immunity but by perfect obedience and reliance on God's Word, demonstrates that it is possible for humanity, through Him, to resist evil. He did not yield to His own desires, nor was He enticed by the devil, proving that the source of sin is never God, but the human will. Therefore, Christ is not only the perfect example of one who was tempted yet remained sinless, but also the One who, having experienced temptation, is able to "succour them that are tempted" (Hebrews 2:18), providing the grace and strength we need to overcome. In Him, God's perfect holiness and His compassionate understanding of our struggle with temptation perfectly converge.