James 1:13

KJV

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

KJV (with Strong's)

Let {G3004} no man {G3367} say {G3004} when he is tempted {G3985},{G3754} I am tempted {G3985} of {G575} God {G2316}: for {G1063} God {G2316} cannot be tempted {G551}{G2076} with evil {G2556}, neither {G1161} tempteth {G3985} he {G846}{G3985} any man {G3762}:

Complete Jewish Bible

No one being tempted should say, “I am being tempted by God.” For God cannot be tempted by evil, and God himself tempts no one.

Berean Standard Bible

When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does He tempt anyone.

American Standard Version

Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man:

Commentary

### 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](/james/1-2-12 "James 1:2-12 - The Purpose of Trials and Seeking Wisdom")). 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](/james/1-14-15 "James 1:14-15 - The Origin of Temptation") 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](/james/1-1 "James 1:1 - Greeting to the Twelve Tribes")). 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](/isaiah/45-7 "Isaiah 45:7 - God Creates Good and Evil")). 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](/james/1-14-15 "James 1:14-15 - The Progression of Sin"). 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](/james/1-2-4 "James 1:2-4 - Joy in Trials")), 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
* **tempted (Greek, _peirázō'_):** This verb is central to the verse. While it can mean "to test" or "to try" (as in [James 1:2](/james/1-2 "James 1:2 - Consider it Pure Joy")), 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.
* **cannot be tempted (Greek, _apeírastos'_):** 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.
* **evil (Greek, _kakós'_):** 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.

* [James 1:14-15](/james/1-14-15 "The Progression of Sin")
* [1 John 1:5](/1_john/1-5 "God is Light")
* [Deuteronomy 32:4](/deuteronomy/32-4 "God's Perfect Works")

### 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
* **How does understanding God's inability to be tempted with evil change your perception of His character?**
* **In what ways might people subtly or overtly blame God for their temptations or sins today?**
* **How does taking personal responsibility for temptation, as implied by this verse, empower you to overcome it?**
* **What is the practical difference between a "trial" (which God allows for growth) and "temptation" (which God does not originate)?**

### FAQ

**Does this verse mean God never tests us?**

Answer: 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/1-2 "James 1:2 - Joy in Trials"), 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](/genesis/22-1 "Genesis 22:1 - The Testing of Abraham")) or the Israelites in the wilderness ([Deuteronomy 8:2](/deuteronomy/8-2 "Deuteronomy 8:2 - God's Testing in the Wilderness")). 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?**

Answer: James himself answers this question in the very next verses. [James 1:14-15](/james/1-14-15 "James 1:14-15 - The Source of Temptation") 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](/1_peter/5-8 "1 Peter 5:8 - The Devil Prowls")) or the world system ([1 John 2:16](/1_john/2-16 "1 John 2:16 - The Lust of the Flesh, Eyes, and Pride of Life")) 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](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our High Priest")). 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](/matthew/4-1-11 "Matthew 4:1-11 - The Temptation of Jesus")), 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](/hebrews/2-18 "Hebrews 2:18 - Jesus' Empathy for the Tempted")), 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Habakkuk 2:12

Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!

Habakkuk 2:13

Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?

James 1:12

Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

Romans 9:19

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Romans 9:20

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus?

Isaiah 63:17

O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.

James 1:2

¶ My brethren, count it all joy when ye fall into divers temptations;