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Commentary on James 1 verses 13–18
13 ¶ 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:
14 But every man is tempted, when he is drawn away of his own lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–18. Public domain.
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Ignatius of AntiochAD 108
Epistle of Ignatius to the Ephesians
Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified!
Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
This refers to the deception of the heretics who think that because God rules the physical world in darkness and in light, in drought and in rain, in cold and in heat, so he also rules over human wills with the same determinateness—in good and in bad, in sadness and in joy, in death and in life. Because of this error, James goes on to add that it is “every good endowment and every perfect gift” which comes from the Father of lights.
Andreas of CaesareaAD 614
CATENA
“Do not be deceived” into thinking that temptations come from God.
BedeAD 735
Commentary on the Catholic Epistles
Do not therefore err, my most beloved brethren, by assuming that the temptations of vices originate from God. Although we know that some, due to the demands of the merits of preceding crimes, have again fallen into other wickednesses by the permission of the just and rigorous judge. Hence is the saying of the Apostle: "And as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness" (Rom. I).
BedeAD 735
Commentary on the Catholic Epistles
You know, my most beloved brothers. "It is well known," he says, "to you that you yourselves had the inclination to fall to the depths, but it happened that you were enlightened by the Lord, not by your own provision, but by heavenly grace anticipating you."
OecumeniusAD 990
Commentary on James
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
James 1:16 delivers a concise yet profound pastoral warning, "Do not err, my beloved brethren." This verse serves as a critical pivot in James's discourse on temptation, urging believers to guard against a dangerous theological misconception: the idea that God could be the source of evil or temptation. It is a heartfelt admonition to maintain a clear, accurate, and unwavering understanding of God's inherently good, unchanging, and generous character, especially when facing trials and temptations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James 1:16 employs several effective literary devices to convey its urgent message. The most prominent is the Imperative Mood in "Do not err," which functions as a direct command, imbuing the statement with authority and demanding immediate attention and obedience from the readers. This imperative is softened and made more impactful through Apostrophe, a direct address to "my beloved brethren." This personal address creates a sense of intimacy and pastoral concern, making the warning feel less like an abstract theological point and more like a heartfelt plea from a spiritual leader to his cherished flock. The use of "beloved" also introduces Pathos, appealing to the readers' emotions and emphasizing the deep care James has for them, which in turn lends greater weight to his admonition. Furthermore, the verse acts as a powerful Transition, serving as a bridge between James's explanation of the origin of temptation (human desire) and his subsequent affirmation of God's unchanging goodness, thereby preventing any misinterpretation of God's role in human trials.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 1:16 is profoundly significant in establishing a correct understanding of God's character, particularly His absolute goodness and immutability. It serves as a bulwark against the common human tendency to blame God for suffering or temptation, a theological error that can undermine faith and distort one's relationship with the Divine. By warning against such "error," James affirms that God is entirely separate from evil and is the benevolent source of all good, never tempting humanity to sin. This truth is foundational for maintaining trust in God during trials and for properly discerning the true origin of temptation, which lies within human desires. A correct theology of God's nature is not merely academic; it shapes our prayers, our responses to adversity, and our understanding of sin and grace.
REFLECTION AND APPLICATION
James 1:16 challenges believers to engage in rigorous spiritual self-examination and theological precision, especially when navigating the complexities of life's trials and temptations. In a world where it's easy to project our own failings or external hardships onto God, this verse serves as a vital reminder to firmly anchor our understanding of Him in biblical truth. When we face suffering, doubt, or the allure of sin, our first inclination should not be to question God's goodness or to implicitly blame Him for our struggles. Instead, we are called to discern the true source of temptation (our own desires) and to reaffirm God as the unchanging "Father of lights" who gives "every good gift." This requires cultivating a robust theological framework that resists spiritual deception and maintains a clear distinction between God's perfect nature and the fallen nature of humanity. Embracing this truth empowers us to take personal responsibility for our choices and to turn to God as the ultimate source of strength, wisdom, and deliverance, rather than viewing Him as a capricious or malicious tempter.
Questions for Reflection
FAQ
Why is it so important not to "err" regarding God's character, specifically concerning temptation?
Answer: It is critically important not to "err" regarding God's character because a distorted view of Him fundamentally undermines faith, trust, and spiritual stability. If believers mistakenly attribute temptation or evil to God, it erodes their confidence in His goodness, love, and perfect justice. Such an error can lead to bitterness, resentment, and a reluctance to draw near to God in prayer or worship. James emphasizes this point because a correct understanding of God as the "Father of lights, with whom is no variableness, neither shadow of turning" (James 1:17) is foundational to enduring trials with hope, understanding the true nature of sin, and receiving His good gifts. Blaming God for temptation shifts responsibility away from personal desires and choices, hindering repentance and spiritual growth.
CHRIST-CENTERED FULFILLMENT
While James 1:16 directly warns against erring in our understanding of God's character, particularly concerning temptation, its ultimate fulfillment and deepest meaning are found in Jesus Christ. Christ Himself is the perfect revelation of God's unchanging goodness and truth, making it impossible to "err" when we fix our gaze upon Him. He is the "image of the invisible God" (Colossians 1:15), perfectly demonstrating the Father's love and purity. Unlike humanity, who are "lured and enticed by their own desires" (James 1:14), Jesus was "in all points tempted like as we are, yet without sin" (Hebrews 4:15), proving that God does not tempt with evil. He is the truth (John 14:6) who delivers us from the deception and "error" that lead to sin and death. Through His atoning sacrifice, Christ addresses the very root of human error and sin, offering forgiveness and the power to overcome temptation. Furthermore, the Holy Spirit, whom Christ sends, guides believers "into all truth" (John 16:13), ensuring that those who follow Him do not "err" but remain steadfast in sound doctrine and a true understanding of God.