James 1:13
Parallel Verses
New American Standard Bible
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone.

King James Bible
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:

Darby Bible Translation
Let no man, being tempted, say, I am tempted of God. For God cannot be tempted by evil things, and himself tempts no one.

World English Bible
Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one.

Young's Literal Translation
Let no one say, being tempted -- 'From God I am tempted,' for God is not tempted of evil, and Himself doth tempt no one,

James 1:13 Parallel
Commentary
Barnes' Notes on the 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.

James 1:13 Parallel Commentaries

Library
George Buchanan, Scholar
The scholar, in the sixteenth century, was a far more important personage than now. The supply of learned men was very small, the demand for them very great. During the whole of the fifteenth, and a great part of the sixteenth century, the human mind turned more and more from the scholastic philosophy of the Middle Ages to that of the Romans and the Greeks; and found more and more in old Pagan Art an element which Monastic Art had not, and which was yet necessary for the full satisfaction of their
Charles Kingsley—Historical Lectures and Essays

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those
Philip Doddridge—Practical Discourses on Regeneration

Antecedents of Permanent Christian Colonization --The Disintegration of Christendom --Controversies --Persecutions.
WE have briefly reviewed the history of two magnificent schemes of secular and spiritual empire, which, conceived in the minds of great statesmen and churchmen, sustained by the resources of the mightiest kingdoms of that age, inaugurated by soldiers of admirable prowess, explorers of unsurpassed boldness and persistence, and missionaries whose heroic faith has canonized them in the veneration of Christendom, have nevertheless come to naught. We turn now to observe the beginnings, coinciding in time
Leonard Woolsey Bacon—A History of American Christianity

The Puritan Beginnings of the Church in virginia ---Its Decline Almost to Extinction.
THERE is sufficient evidence that the three little vessels which on the 13th of May, 1607, were moored to the trees on the bank of the James River brought to the soil of America the germ of a Christian church. We may feel constrained to accept only at a large discount the pious official professions of King James I., and critically to scrutinize many of the statements of that brilliant and fascinating adventurer, Captain John Smith, whether concerning his friends or concerning his enemies or concerning
Leonard Woolsey Bacon—A History of American Christianity

Cross References
Genesis 22:1
Now it came about after these things, that God tested Abraham, and said to him, "Abraham!" And he said, "Here I am."

Matthew 4:7
Jesus said to him, "On the other hand, it is written, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'"

James 1:14
But each one is tempted when he is carried away and enticed by his own lust.

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