James 1:13

King James Version (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:

Adam Clarke
Bible Commentary

Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.

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Albert Barnes
Notes on the Whole Bible

Let no man say when he is tempted, I am tempted of God - See the remarks on the previous verse. The apostle here seems to have had his eye on whatever there was in trial of any kind to induce us to commit sin - whether by complaining, by murmuring, by apostacy, or by yielding to sin. So far as that was concerned, he said that no one should charge it on God. He did nothing in any way with a view to induce men to do evil. That was only an incidental thing in the trial, and was no part of the divine purpose or design. The apostle felt evidently that there was great danger, from the general manner in which the word “temptation” was used, and from the perverse tendency of the heart, that it would be charged on God that he so arranged these trials, and so influenced the mind, as to present inducements to sin. Against this, it was proper that an inspired apostle should bear his solemn testimony; so to guard the whole subject as to show that whatever there was in any form of trial that could be regarded as an inducement or allurement to sin, is not the thing which he contemplated in the arrangement, and does not proceed from him. It has its origin in other causes; and if there was nothing in the corrupt human mind itself leading to sin, there would be nothing in the divine arrangement that would produce it.

For God cannot be tempted with evil - Margin, “evils.” The sense is the same. The object seems to be to show that, in regard to the whole matter of temptation, it does not pertain to God. Nothing can be presented to his mind as an inducement to do wrong, and as little can he present anything to the mind of man to induce him to sin. Temptation is a subject which does not pertain to him. He stands aloof from it altogether. In regard to the particular statement here, that “God cannot be tempted with evil,” or to do evil, there can be no doubt of its truth, and it furnishes the highest security for the welfare of the universe. There is nothing in him that has a tendency to wrong; there can be nothing presented from without to induce him to do wrong:

(1)There is no evil passion to be gratified, as there is in men;

(2)There is no want of power, so that an allurement could be presented to seek what he has not;

(3)There is no want of wealth, for he has infinite resources, and all that there is or can be is his Psalm 50:10-11;

(4)There is no want of happiness, that he should seek happiness in sources which are not now in his possession. Nothing, therefore, could be presented to the divine mind as an inducement to do evil.

Neither tempteth he any man - That is, he places nothing before any human being with a view to induce him to do wrong. This is one of the most positive and unambiguous of all the declarations in the Bible, and one of the most important. It may be added, that it is one which stands in opposition to as many feelings of the human heart as perhaps any other one. We are perpetually thinking - the heart suggests it constantly - that God does place before us inducements to evil, with a view to lead us to sin. This is done in many ways:

(a)People take such views of his decrees as if the doctrine implied that he meant that we should sin, and that it could not be otherwise than that we should sin.

(b)It is felt that all things are under his control, and that he has made his arrangements with a design that men should do as they actually do.

(c)It is said that he has created us with just such dispositions as we actually have, and knowing that we would sin.

(d)It is said that, by the arrangements of his Providence, he actually places inducements before us to sin, knowing that the effect will be that we will fall into sin, when we might easily have prevented it.

(e)It is said that he suffers some to tempt others, when he might easily prevent it if he chose, and that this is the same as tempting them himself.

Now, in regard to these things, there may be much which we cannot explain, and much which often troubles the heart even of the good; yet the passage before us is explicit on one point, and all these things must be held in consistency with that - that God does not place inducements before us with a view that we should sin, or in order to lead us into sin. None of his decrees, or his arrangements, or his desires, are based on that, but all have some other purpose and end. The real force of temptation is to be traced to some other source - to ourselves, and not to God. See the next verse.

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Matthew Henry
Concise Bible Commentary

It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect. The commands of God, and the dealings of his providence, try men's hearts, and show the dispositions which prevail in them. But nothing sinful in the heart or conduct can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it. Those who lay the blame of sin, either upon their constitution, or upon their condition in the world, or pretend they cannot keep from 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. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or all the evils that follow must be wholly charged upon us. God has no pleasure in the death of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As the sun is the same in nature and influences, though the earth and clouds, often coming between, make it seem to us to vary, so God is unchangeable, and our changes and shadows are not from any changes or alterations in him. What the sun is in nature, God is in grace, providence, and glory; and infinitely more. As every good gift is from God, so particularly our being born again, and all its holy, happy consequences come from him. A true Christian becomes as different a person from what he was before the renewing influences of Divine grace, as if he were formed over again. We should devote all our faculties to God's service, that we may be a kind of first-fruits of his creatures.

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SDA Bible Commentary (limited)
Volume 1-7

13. Let no man say. The idea that the gods were responsible for man’s temptations and ensuing sins was especially prevalent among the Greeks of James’s day and apparently, in some degree, permeated the thinking of Christians also. It was this type of accusation that our first parents made against God following their sin (Gen. 3:12, 13). Adam blamed God for creating Eve as his wife and Eve, in turn, blamed Him for placing the serpent in the Garden of Eden. James’s caution is timely in every age, lest a man indirectly, and possibly unwittingly, charge his Maker with causing the enticements to sin that he faces daily.

Tempted. Gr. peirazÅÂ, “to try,” “to test,” here used in a bad sense of inducement to evil (see on vs. 2, 3). James makes clear that the sufferings, trials, and problems that every Christian faces should never be understood as permitted by God for the purpose of enticing men to sin. God will permit men to face trials, but never with the intent that any man should fail. God’s purpose is like that of the refiner, who casts his ore into the crucible with the hope that a purer metal will be the result—not with the intention of piling up dross. Satan, however, tempts with the intention of causing defeat and never of strengthening a man’s character (see on Matt. 4:1). “Suffering is inflicted by Satan, and is overruled by God for purposes of mercy” (DA 471).

Cannot be tempted. Gr. apeirastos, “untemptable,” “untempted.” James shows that it is inconceivable that God would tempt men to sin. He cannot be tempted with the desire to tempt men to do evil. Though God grants to every man the power of free choice, He must not be charged with the evil deeds this freedom makes it possible for man to commit. James categorically absolves God from being the source of any man’s enticements to sin.

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Ellen G. White
Selected Messages Book 3, 129.3

I will try to answer this important question: As God He could not be tempted: but as a man He could be tempted, and that strongly, and could yield to the temptations. His human nature must pass through the same test and trial Adam and Eve passed through. His human nature was created; it did not even possess the angelic powers. It was human, identical with our own. He was passing over the ground where Adam fell. He was now where, if He endured the test and trial in behalf of the fallen race, He would redeem Adam's disgraceful failure and fall, in our own humanity. 3SM 129.3

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Ellen G. White
SDA Bible Commentary, vol. 1 (EGW), 1094

16. Lot Paralyzed—Lot was paralyzed by the great calamity about to occur; he was stupefied with grief at the thought of leaving all he held dear on earth (The Review and Herald, November 14, 1882). 1BC 1094.1

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Ellen G. White
Thoughts From the Mount of Blessing, 116

We should not try to lessen our guilt by excusing sin. We must accept God's estimate of sin, and that is heavy indeed. Calvary alone can reveal the terrible enormity of sin. If we had to bear our own guilt, it would crush us. But the sinless One has taken our place; though undeserving, He has borne our iniquity. “If we confess our sins,” God “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:9. Glorious truth!—just to His own law, and yet the Justifier of all that believe in Jesus. “Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy.” Micah 7:18. MB 116.1

Temptation is enticement to sin, and this does not proceed from God, but from Satan and from the evil of our own hearts. “God cannot be tempted with evil, and He Himself tempteth no man.” James 1:13 , R.V. MB 116.2

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Ellen G. White
The Adventist Home, 331

There is no safety for any man, young or old, unless he feels the necessity of seeking God for counsel at every step. Those only who maintain close communion with God will learn to place His estimate upon men, to reverence the pure, the good, the humble, and the meek. The heart must be garrisoned as was that of Joseph. Then temptations to depart from integrity will be met with decision: “How then can I do this great wickedness, and sin against God?” The strongest temptation is no excuse for sin. No matter how severe the pressure brought to bear upon you, sin is your own act. The seat of the difficulty is the unrenewed heart.¹³ AH 331.1

In view of the dangers of this time, shall not we, as God's commandment-keeping people, put away from among us all sin, all iniquity, all perverseness? Shall not the women professing the truth keep strict guard over themselves, lest the least encouragement be given to unwarrantable familiarity? They may close many a door of temptation if they will observe at all times strict reserve and propriety of deportment.¹⁴ AH 331.2

Women Must Uphold High Standard of Conduct—I write with a distressed heart that the women in this age, both married and unmarried, too frequently do not maintain the reserve that is necessary. They act like coquettes. They encourage the attentions of single and married men, and those who are weak in moral power will be ensnared. These things, if allowed, deaden the moral senses and blind the mind so that crime does not appear sinful. Thoughts are awakened that would not have been if woman had kept her place in all modesty and sobriety. She may have had no unlawful purpose or motive herself, but she has given encouragement to men who are tempted, and who need all the help they can get from those associated with them. By being circumspect, reserved, taking no liberties, receiving no unwarrantable attentions, but preserving a high moral tone and becoming dignity, much evil might be avoided.¹⁵ AH 331.3

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