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: James distinguishes trials from temptations to sin. God cannot be tempted (apeirastos, ἀπείραστος) by evil nor does He tempt (peirazei, πειράζει) anyone. The same Greek root peirasmos describes external testing, but James insists God is never the author of sin. The issue lies in human response.
This preserves God's holiness: He ordains trials for our good but never injects evil desires. Reformed orthodoxy teaches secondary causes—God sovereignly governs all yet remains unstained, while humans bear responsibility. James counters fatalistic excuses and defends the character of the Father of lights (1:17). By clarifying God's purity, he guides believers to confess their own desires rather than blaming divine providence for moral failure.
Historical Context
Jewish tradition sometimes attributed temptation to God as a test akin to Abraham's trial. James corrects misinterpretations circulating among diaspora Christians who might have used persecution as justification for sin. His teaching aligns with Paul's assertion that God provides a way of escape in temptation (1 Corinthians 10:13).
Under pressure from hostile authorities, some may have rationalized compromise. James asserts that the holy God of Israel revealed fully in Christ is never complicit in evil, urging believers to guard their hearts.
Questions for Reflection
How does James's view of God's holiness confront excuses you make for sin?
What strategies help you expose and confess desires before they entice?
Who can you invite into your fight against temptation this week?
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Analysis & Commentary
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: James distinguishes trials from temptations to sin. God cannot be tempted (apeirastos, ἀπείραστος) by evil nor does He tempt (peirazei, πειράζει) anyone. The same Greek root peirasmos describes external testing, but James insists God is never the author of sin. The issue lies in human response.
This preserves God's holiness: He ordains trials for our good but never injects evil desires. Reformed orthodoxy teaches secondary causes—God sovereignly governs all yet remains unstained, while humans bear responsibility. James counters fatalistic excuses and defends the character of the Father of lights (1:17). By clarifying God's purity, he guides believers to confess their own desires rather than blaming divine providence for moral failure.