TRV
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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
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Against this fault medicinal aid is sought from him who can heal all illnesses of this sort, not by separating an alien nature from us but by healing our own nature.
The one giving birth is lust, the thing born is sin. Lust does not give birth unless it conceives, and it does not conceive unless it entices and receives willing consent to commit evil. Therefore our battle against lust consists in keeping it from conceiving and giving birth to sin.
Abraham, who was a disciple of Agatho, once asked Poemen, ‘Why do the demons attack me?’ Poemen said to him, ‘Is it the demons who attack you? It is not the demons who attack me. When we follow our self-will then our wills seem like demons and it is they who urge us to obey them. If you want to know the kind of people with whom the demons fight, it is Moses and those like him.’
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?’
Gerontius of Petra said, ‘Many people who are tempted by pleasures of the flesh do not sin with the body but lust with the mind; they keep their bodily virginity but lust in their heart. It is better then, beloved, to do what is written, “Let everyone keep a close guard upon his heart” (Prov. 4:23).’
A brother asked some of the monks whether evil thoughts defiled a man. When they were asked this question, some said, ‘Yes,’ but some said, ‘No, for if that were so, we ordinary people could not be saved. If we think of vile actions but do not do them, it is this which brings salvation.’ The questioner was discontented with the monks’ diverse answers, and he went to an experienced hermit and asked him about it. He replied, ‘Everyone is required to act according to his capacity.’ Then the brother asked him, ‘For the Lord’s sake, explain this saying to me.’ So he said, ‘Look here, suppose there was a valuable jug and two monks came in, one of whom had a great capacity for a disciplined life, and the other a small capacity. Suppose that the mind of the more disciplined man is moved at the sight of the jug and he says inwardly, “I’d like to have that jug,” but the idea leaves him at once, and he puts away any thought of it, then he would not be defiled. But if the less disciplined man covets the jug and is strongly moved by an impulse to take it, and yet after a struggle he does not take it, he would not be defiled either.’
A brother asked a hermit, ‘What shall I do, for I am troubled by many temptations, and I do not know how to resist them?’ He said, ‘Do not fight against them all at once, but against one of them. All the temptations of monks have a single source. You must consider what kind of root of temptation you have, and fight against that and in this way all the other temptations will also be defeated.’
A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’
A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’
But each one is tempted by his own desire, being drawn away and enticed, etc. Drawn away from the right path and enticed into evil. On this verse, Jerome, against Jovinian, says: "Just as in good works God is the perfecter, for it is not of the one willing, nor of the one running, but of God who shows mercy and helps, so that we may be able to reach the goal, so in evils and sins, our seeds are the incentives, but the perfection is of the devil. When he sees us building on the foundation of Christ with hay, wood, and stubble, he sets fire beneath it. Let us build with gold, silver, precious stones, and he will not dare to test it, although even in this there is no certain and secure possession: for a lion lies in wait in hiding places to kill the innocent. And the furnace tests the potter's vessels, but testing of tribulation tests just men."
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 1:14 offers a profound and sobering explanation for the origin of temptation, asserting that it does not stem from God but from within the individual's own fallen nature. The verse meticulously describes a two-stage process: first, a person is "drawn away" by their inherent, often illicit, desires, and then they are "enticed" by the deceptive allure of sin, much like a fish lured by bait. This passage underscores personal responsibility in the face of moral failure, highlighting the internal battle against unholy cravings as the true source of succumbing to evil.
Context
Literary Context
James 1:14 stands as a crucial pivot in James's opening discourse on trials and wisdom. Having exhorted believers to embrace trials with joy, knowing they produce steadfastness (James 1:2-4), and to seek wisdom from God for navigating these challenges (James 1:5-8), James then directly addresses the source of temptation and sin. Immediately preceding this verse, James 1:13 emphatically declares that God never tempts anyone to do evil. Verse 14, therefore, serves as the logical follow-up, explaining how temptation arises if not from God, thereby shifting the focus squarely onto human culpability. This verse also sets the stage for the grim progression of sin and its ultimate consequence—death—described in James 1:15, forming a tightly knit theological argument about the nature and origin of sin.
Historical & Cultural Context
The Epistle of James is addressed to Jewish Christians dispersed among the nations, likely in the broader Hellenistic world. This audience would have been familiar with both Old Testament wisdom traditions and common Greco-Roman philosophical discussions about human nature and the source of evil. While some ancient philosophies might have attributed evil to external forces or even divine malevolence, James firmly grounds temptation's origin within the individual, aligning with a robust biblical anthropology that recognizes humanity's fallen state. The vivid imagery of "drawn away" and "enticed" likely draws from common experiences in an agrarian and fishing society, making the abstract concept of temptation tangible and relatable to his readers. The emphasis on "lust" (epithymia) also resonates with broader moral teachings prevalent in both Jewish and early Christian communities, which often warned against uncontrolled desires.
Key Themes
James 1:14 contributes significantly to several overarching themes in the epistle and broader biblical theology. Foremost is the Internal Origin of Temptation and Sin, challenging any notion that God is responsible for human moral failure. It firmly places the onus on the individual's Personal Responsibility for their choices, emphasizing that the battle against sin is primarily an internal one, fought within the heart and mind. The verse also highlights the Deceptive and Progressive Nature of Sin, illustrating how an initial internal desire can subtly "draw away" and then "entice" a person into full-blown transgression. This understanding is crucial for the epistle's practical call to live out a genuine faith that is not merely intellectual but actively resists evil, as seen in James's later exhortations to resist the devil (James 4:7) and purify one's heart (James 4:8).
Exposition and Analysis
Key Word Analysis
From the Strong's data, this word means "to test (objectively), i.e. endeavor, scrutinize, entice, discipline." In this context, it refers to the process by which a person is put to the test, but with the specific nuance of being enticed towards sin. It implies an internal or external solicitation to evil, which, unlike God's testing (which aims to refine), seeks to lead one astray.
Derived from "ek" (out of) and "helkō" (to drag), this term means "to drag forth, i.e. (figuratively) to entice (to sin)." It vividly portrays the initial, subtle, yet powerful pull of one's desires, like a fish being dragged out of its safe environment by a fishing line. This signifies an internal inclination that pulls the individual away from righteousness and towards the object of their illicit desire.
This word is defined as "a longing (especially for what is forbidden); concupiscence, desire, lust (after)." While epithymía can denote any strong desire, whether good or bad, in this context, it unequivocally refers to an inordinate, often illicit, craving or passion. It is the internal, ungodly desire that serves as the fertile ground for temptation to take root and flourish.
From the Strong's data, this means "to entrap, i.e. (figuratively) delude; allure, beguile, entice." This term specifically refers to the act of baiting a hook or trap. It highlights the deceptive nature of temptation, where the "bait" (the perceived pleasure or gain from sin) conceals the "hook" (the destructive consequences). This is the second stage of the process, where the initial "drawing away" leads to a deliberate engagement with the alluring object of desire.
Verse Breakdown
"But every man is tempted,"
This opening clause serves as a direct contrast to the preceding verse, "Let no man say when he is tempted, I am tempted of God" (James 1:13). The "But" (G1161, dé) introduces a clarification, shifting the focus from God's non-involvement to humanity's universal experience. "Every man" emphasizes that this process is common to all individuals, regardless of their spiritual maturity or external circumstances, highlighting the pervasive nature of the struggle with temptation.
"when he is drawn away of his own lust,"
This phrase identifies the internal source and the initial stage of temptation. The individual is not merely a passive recipient of temptation but is actively "drawn away" (G1828, exélkō) from the path of righteousness. The critical element here is "of his own lust" (G2398 ídios G1939 epithymía), unequivocally placing the origin of this internal pull within the person's own desires. It is not an external force or a divine instigation, but the unholy cravings and inclinations inherent in the fallen human heart that initiate the process.
"and enticed."
This marks the second, subsequent stage in the progression of temptation. After being "drawn away" by internal lust, the individual is then "enticed" (G1185, deleázō). This imagery, often associated with baiting a hook for a fish, speaks to the deceptive and alluring nature of sin. The "lust" provides the internal vulnerability, and the "enticement" is the external or internal presentation of the bait that appeals to that vulnerability, leading the individual further down the path toward actual sin.
Literary Devices
James 1:14 masterfully employs Imagery and Metaphor to convey the insidious process of temptation. The Greek terms exélkō ("drawn away") and deleázō ("enticed") both evoke vivid pictures from the ancient world of fishing or hunting. Exélkō suggests being "dragged out" or "lured away," much like a fish is pulled from its natural habitat by a line. This highlights the subtle, often imperceptible, yet powerful pull of internal desires that draws a person away from their moral moorings. Deleázō then completes the metaphor, referring to the act of "baiting a hook" or "setting a trap." This illustrates the deceptive nature of temptation, where the allure of sin (the bait) conceals the destructive consequences (the hook). This Personification of "lust" as an active agent that "draws away" and "entices" further emphasizes its internal power. The verse also functions as Didacticism, providing clear instruction on the mechanics of temptation, thereby empowering the reader to understand and resist its progression.
Theological and Thematic Connections
James 1:14 offers a profound theological insight into the nature of sin and human responsibility, aligning perfectly with the broader biblical narrative of humanity's fall and subsequent moral struggle. It unequivocally affirms that sin originates not from God, but from within the human heart, specifically from "one's own lust." This resonates with Jesus' teaching that defilement comes from what proceeds out of the heart, not from external sources. The verse highlights the internal battle that every individual faces, where inherent sinful desires, left unchecked, create a vulnerability that the deceptive allure of temptation exploits. Understanding this internal origin is crucial for genuine spiritual growth, as it shifts the focus from blaming external circumstances or even God, to taking personal responsibility for one's thoughts, desires, and actions. It underscores the ongoing need for spiritual vigilance and reliance on divine grace to purify the heart and resist the insidious progression from desire to sin.
Reflection and Application
James 1:14 serves as a powerful call to radical self-awareness and personal accountability in our spiritual walk. By clearly articulating that temptation originates from "our own lust," the verse strips away any excuses and places the responsibility squarely on our shoulders. This understanding empowers us, for if the source is internal, then the battle can be fought and won within. It compels us to honestly examine our hearts, identifying those specific "lusts" or uncontrolled desires—whether for power, pleasure, possessions, approval, or anything else that competes with God—which serve as our personal vulnerabilities. The imagery of being "drawn away" and "enticed" highlights the subtle, progressive nature of temptation, urging us to recognize and resist the initial pull before it escalates into full-blown sin. This requires vigilance, self-control, and a deep reliance on the Holy Spirit to transform our desires, aligning them with God's will. Ultimately, this verse challenges us to cultivate a disciplined inner life, guarding our hearts with all diligence, knowing that from them flow the springs of life.
Questions for Reflection
FAQ
Does James 1:14 imply that God has no role in our temptation?
James 1:14, especially in light of James 1:13, makes it unequivocally clear that God is not the source or instigator of evil temptation. God "tempts" or "tests" us, but His tests are always for our good, to refine our faith and character (e.g., Genesis 22:1). He never entices us to sin. James 1:14 specifically states that a person is tempted "when he is drawn away of his own lust, and enticed," firmly placing the origin of sinful temptation within the individual's own fallen desires.
What does "lust" mean in this context? Is it only about sexual desire?
While "lust" in modern English often carries a strong sexual connotation, the Greek word epithymía (G1939) used here is broader. As the Strong's data indicates, it means "a longing (especially for what is forbidden); concupiscence, desire, lust (after)." In the biblical context, epithymía refers to any strong, often inordinate or illicit, desire or craving that goes against God's will. This can include greed, covetousness, envy, anger, pride, or any other ungodly passion, not just sexual desire. It represents the internal inclination towards sin that makes one vulnerable to temptation.
How does James 1:14 relate to the next verse, James 1:15?
James 1:14 and James 1:15 describe a clear, four-stage progression of sin. Verse 14 outlines the first two stages: a person is "drawn away" by their own internal "lust" (desire), and then "enticed" (lured by the bait of sin). Verse 15 then completes the progression: "Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." So, lust conceives (takes hold), brings forth sin (the act of transgression), and sin, when fully developed, results in death (spiritual separation from God, and ultimately, eternal death). The two verses together provide a comprehensive understanding of how temptation, left unchecked, leads to destruction.
Christ-Centered Fulfillment
James 1:14, by exposing the internal origin of temptation, profoundly highlights the unique and perfect sinlessness of Jesus Christ. Unlike "every man" who is "drawn away of his own lust, and enticed," Jesus, though fully human, was without sin, having no inherent "lust" or corrupt desire to be drawn away. His temptation in the wilderness, as recorded in Matthew 4:1-11, demonstrates that while He was tempted externally, He never yielded because there was no internal corruption for Satan's enticements to latch onto. He perfectly resisted the allure of power, pleasure, and pride, demonstrating what it means to live a life fully submitted to God's Word. Furthermore, Christ's victory over sin and death on the cross provides the ultimate solution to the problem of our indwelling "lust." Through His sacrifice, believers are given a new nature and the indwelling Holy Spirit, who empowers us to "walk by the Spirit, and you will not gratify the desires of the flesh" (Galatians 5:16). Thus, while James 1:14 exposes our vulnerability, Christ offers the power to overcome, enabling us to put to death the deeds of the body by the Spirit (Romans 8:13) and live a life increasingly free from the dominion of sin, reflecting the very character of our sinless Savior, who is able to sympathize with our weaknesses, having been tempted in every respect as we are, yet without sin (Hebrews 4:15).