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. (James 1:13-18 KJV)
Loving God Under Trials
We are taught here that God is not the author of anyone’s sin. Whoever raises persecution against others, and whatever injustice or sin they commit in doing so, God is not to be blamed. Whatever sins good people may fall into during trials and afflictions, God is not the cause. Even if some may fall in the hour of temptation and try to lay the blame on God, their wrongdoing is entirely their own fault.
There is nothing in God’s nature to blame: “Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted with evil, nor does He tempt anyone” (James 1:13). All moral evil stems from some disorder or corruption in the one committing it, not from God. He cannot be tempted to dishonor Himself and therefore does not tempt others.
Nor is there anything in God’s providence that can be blamed. Since God cannot be tempted with evil, He also does not tempt others. He cannot promote what contradicts His nature. Yet, people tend to blame God, much like Adam did when he said, “The woman You gave me tempted me,” subtly implying God was at fault for giving her (Ge 3:12). It is bad to sin, but worse to blame God for it. Blaming one’s nature, circumstances, or a supposed fate for sin wrongly accuses God. Afflictions, as sent by God, are meant to draw out our virtues—not our corruptions.
We are taught where the real cause of sin lies: “Each person is tempted when he is drawn away by his own lust and enticed” (James 1:14). Though Scripture also calls the devil the tempter, and other things may tempt us, the real source is within ourselves. The problem starts in our own hearts. “If you scoff, you alone will bear it” (Pro 9:12).
Sin proceeds in this way: it first draws us away from what is good, then entices us toward evil. This begins with corrupted desires, coveting what is worldly or sensual, and eventually leads to a course of sin.
Sin is both forceful and deceptive. The term “drawn away” means being dragged or compelled; “enticed” means being tricked or flattered by appealing representations. There’s both violence to the conscience and subtle flattery at play. Sin uses both power and persuasion. People are deceived and led to destruction. This leaves them fully accountable before God: their sin is their own, and their ruin lies at their own feet.
When lust conceives, it gives birth to sin (James 1:15). If sinful desires are allowed to take root, they soon turn into consent, and then into action. Even before the act, sin exists in the heart. Once it reaches full expression, it results in death. Sin, when finished, leads to death—spiritual, physical, and eternal. Therefore, sin must be repented of and abandoned before it’s complete. “Why will you die, O house of Israel?” (Ezekiel 33:11). God takes no pleasure in death, just as He has no hand in our sin. Both sin and misery come from ourselves. Our own hearts and corruptions tempt us, and once sin has taken hold, it destroys us.
We are further taught that while we are responsible for sin and suffering, God is the source of all good (James 1:16–17). “Do not be deceived, my dear brothers and sisters.” Don’t stray from what God’s Word tells you. Don’t adopt false views or veer from the truth you’ve received through Christ and His Spirit.
The apostle may be warning especially against the corrupt views of men like Simon or the Nicolaitans, from whom the Gnostics later emerged. But regardless of false teachings, the truth remains: God is not the author of evil but the giver of all good. “Every good and perfect gift is from above, coming down from the Father of lights” (James 1:17).
God is the Father of lights. He created the light of the sun and heavenly bodies. He said, “Let there be light,” and there was light (Ge 1:3). God, like the sun, is consistent in His nature. Though clouds or our own perspective may obscure His presence, God doesn’t change. “With Him there is no variation or shadow of turning.” He is unchanging; any perceived change comes from us, not Him.
Every good gift is from God. As the Father of lights, He gives reason, understanding (Job 32:8), and learning, as in Solomon’s wisdom. He gives the light of revelation, faith, purity, and all comfort. We have nothing good apart from God, just as we have no evil in us except what we ourselves have caused. All our abilities and blessings come from Him, not our sins or faults.
In particular, the renewal of our nature—our regeneration—is from God (James 1:18): “Of His own will He brought us forth by the word of truth.” A true Christian is born again, a new creation. This renewal doesn’t come from our strength or merit but from God’s grace.
This work is accomplished through “the word of truth,” the gospel. As Paul said, “I became your father in Christ Jesus through the gospel” (1 Corinthians 4:15). This word is true, powerful, and reliable—it sanctifies us (John 17:17).
The goal of God’s renewing work is that we should be “a kind of firstfruits of His creatures.” That is, we are His special possession, consecrated to Him like the firstfruits were under the law. Christ is the firstfruits of believers, and believers are the firstfruits of creation.