INTRODUCTION: In the first section of this letter James has observed that God does test, try or prove His people, with a view of approving them, (comp Gen. 22:1; Heb. 11:17; Deut. 8:2). This new section of the letter is connected with verse 12 by the verb form of the Greek word "peirasmos", which set the theme of "trials" in verses 2-12. However, in this section the word is used in a different sense. There is a sense in which it is contrasted with all that has preceded in this study. No longer does it signify the "trial of faith"; it now suggests "inducement of evil."

        From the first entrance of sin into the garden of Eden, men have tried to excuse themselves, or alibi their way out of, any guilt in yielding to temptation. "God made me like this!" they often complain, "So, why should I be held accountable for doing what it is my NATURE to do?" Or, perhaps, they will say: "The devil made me do it."

        But all who try to let themselves off the hook so easily forget that they are free to choose between alternatives. God has made us with an ability to reason, and with freedom to choose our own course. So far as moral actions are concerned, we are NEVER victims of circumstances that drive us to a pre-determined end. We have the ability to make value-judgments; responsibility to choose the best.

        How thankful we ought to be for the book of James; for the fact that he has so wisely explained so much for us in a practical way. Under the strain of trials and distress, it is possible, in fact, very easy, to get a totally distorted view of our Heavenly Father. As a preventative against this, James would have us learn three things quite well as we consider these verses:

1. Solicitation to evil never has its origin in God.


2. Temptation is effective only when the fleshly passions are allowed control.


3. That which comes from God is always "good and perfect."

I. IN THE SENSE OF SOLICITATION TO DO EVIL, TEMPTATION NEVER COMES FROM GOD, (vs.13) Not only is He incapable of being tempted; the text suggests that He is unversed in evil things. This is quite a contrast to the mythical gods of the Greeks and Romans, who were credited with reveling in every form of vice.

1. SATAN IS CALLED "THE TEMPTER", (I Thes. 3:5; I Cor. 7:5).


1. He tempted Jesus in the wilderness, (Matt. 4:3, Mark 1:13).


2. He desired to sift the apostles as wheat - to ruin them if he could, (Luke 22:31-32).


3. The Pharisees and Sadducees sought to tempt Jesus, (Matt. 16:1; 19:3; 22:18; 35; John 8:6).


2. GOD CAN NEVER BE INCITED TO EVIL; TO TEMPT GOD SUGGESTS A CHALLENGING OF HIS AUTHORITY, OR A DEFYING OF HIS COMMANDMENTS, (Acts 15:10; I Cor. 10:9; Heb. 3:9; Acts 5:9).


3. GOD TEMPTS NO MAN TO EVIL; HE CAN TAKE NO DELIGHT IN THE DESTRUCTION OF ONE MADE IN HIS OWN IMAGE.


1. He allows temptation in our lives only for our maturity - never with a desire to incite us to evil.


2. He chastens us when we sin, but never leads us into sin; He takes no delight in our ruin.


3. His holiness despises our sin; His righteousness will not permit Him to play into the hands of the devil.


4. We greatly err when we try to blame Gad, or anyone else, for our sin, (Gen. 3:12; Matt. 5:28; I Peter 2:11).


5. Thus, we ought to stop trying to "pass the buck" to someone else. We must admit, confess and forsake our sin; then we may know the joy of God's forgiveness.

II. THE PERSON WHO FALLS THROUGH TEMPTATION IS ALWAYS A CONTRIBUTARY: temptation is effective only when one gives way for wicked passions WITHIN to determine or control his actions, (vs. 14-16; Mark 7:20-23).

1. TEMPTATION TO ANY EVIL ARISES FROM AN EVIL DESIRE WITHIN.


1. The word "lust" comes from the Greek "epithumia", and simply means "desire"; it is NOT necessarily evil.
1. Jesus used the word of Himself, (Luke 22:15).
2. Paul used it of his own desires, for good, (Phil. 1:23; I Thes. 2:17; Heb. 6:11).
3. It is used of one who "desires the office of Bishop"; he is said to desire a "a good work", (I Tim. 3:1).
4. Peter used it of the angelic desire to stoop down and look into those wonderful spiritual blessings that God has prepared for His people under the New Covenant, (I Peter 1:12).


2. But the majority of New Testament usages involve the desire of the flesh - the evil desires of man's beastly nature. It is not something imposed from without, but something that arises from within.
1. The "lust of other things" chokes out the Word and will of God - diverting men into things that are wholly selfish, (Mark 4:19; II Peter 3:3).
1) All mankind is guilty, by nature, (Eph. 2:2-3; Titus 3:3-8).
2) Evil desire arises from the heart of man, and exercises a corrupt influence, (Romans 1:21-24; II Peter 1:4).
3) In this, men are like Satan, (Is. 14:12-14; John 8:44).
2. The vanity of evil desire should be evident from the descriptive language used of it in the Scriptures. (James 4:1-3).
1) They are "deceitful lusts", (Eph. 4:17-24).
2) They are "hurtful and foolish", (I Tim. 6:6-10).
3) They "war against the soul", (I Peter 2:11).
3. There is no such thing as a single, isolated lust; they multiply faster than rabbits. Unclean as lepers, they, nevertheless, make themselves as alluring as harlots, (II Peter 2:10, 18).
1) They are "youthful lusts" which ought to be fled, (II Tim. 2:22).
2) Silly women are easily captivated - being led away with diverse lusts, (II Tim. 3:6-7).
3) Foolish adults refuse to endure sound teachings; but after their own desires get teachers who will say what they want to hear, (II Tim. 4:3).
4) It is strange that many people think of "lusts" as involving mere sexual sins, and conclude that they themselves are not involved.

        The fact is that any desire that is selfish, or contrary to God's Word and will, is evil - including discontentment or insistence on having one's own way. To crave after something God has forbidden is sin! To complain against the working of Divine Providence in one's life is evil! The indulgence of any form of evil lust is hazardous, ruinous and destructive, (I John 2:16-17; I Cor. 10:6).


5) Right thoughts are of tremendous importance, (Prov. 23:7); they play a vital rule in one's ultimate destiny, (Ezek. 18:4; Rom. 6:13, 8:6). It is never safe to trifle with a "little sin."


3. What, then, ought one to do regarding such desires?
1. Negatively, he should make no provision for the flesh; all evil desire arises from this source, (Rom. 13:14).
2. Positively, he should "crucifying the flesh with its affections and lusts", (Gal. 5:24; Titus 2:12).
3. He could "walk in the Spirit"; herein he will never "fulfill the lusts of the flesh", (Gal. 5:16-17).
4. One should be very careful what he permits his mind to dwell on, (Phil. 4:8-9).


2. JAMES USES TWO METAPHORS FROM NATURE TO ILLUSTRATE THE WORKING OF AN UNCONTROLLED FLESHLY DESIRE.


1. As a beast is lured from his safe habitation and drawn into a place with snares, so are men tempted - being drawn away by their own lusts.
1. When indulged in defiance of God's will, physical appetites become channels of temptation.
1) Satan tried to get at Jesus through hunger, (Matt. 4:2-4).
2) Had Jesus thought as most men do, He would have used His miraculous powers to bribe men into crowning Him king; but He was on constant guard against this, (John 6:15).
3) The Kingdom of God could not stand in "meat and drink"; it requires right hearts and spiritual fruit, (Romans 14:17).
2. A desire for advantage and advancement over their brethren has led to the ruin of many whose lives could have become powerful instruments, in God's hands, if they have only yielded to Him, (Romans 6:11-13, 16).
3. It is important that we set a watchmen over our desires, as before our lips; constant vigilance is necessary if we are not to be drawn away.

"Temptations hidden snares, often take us unawares,
And out hearts are made to bleed for some thoughtless word or deed."

2. Again, evil desire entices (beguiles, seduces, allures) - as a fish enticed by a baited hook. This idea comes from the Greek work "delear", which means "to bait", and is used only twice in the New Testament, (see II Peter 2:14-16).
1. It is significant that Balaam is mentioned in connection with this idea, (Num. 31:16, Jude 11; Rev. 2:14).
1) He erred in setting his own reason against God's Word; though God had forbidden him to curse Israel, he reasoned that they surely deserved some punishment. (So, many today will admit: "Yes, I know that is what the Bible SAYS, but I think…" or even more blasphemously, "I don't care what the Bible says; I WANT THINGS LIKE I WANT THEM!")
2) The way of Balaam involved his love for, and lust after, the "wages of unrighteousness", anything for a price.
3) The doctrine of Balaam involved his teaching Balak how to entice the Israelites into sin and, thus, bring them under the judgment of God who refused him permission to speak a word against them, (Rev. 2:14)

        One of the things that Jesus condemned in the church at Pergamos was the fact that some members were actually teaching others to lust after things! Could this have been the church that instigated the spirit of competition among the Lord's people offering rewards, prizes, recognition, etc., with a professed aim to promote spiritual progress? I wonder. Fleshly enticement is not always outside the church!


2. The wise man warned his son against being enticed by sinners, (Prov. 1:10-19).
3. Paul warned the Corinthian saints against allowing their minds to be corrupted from the simplicity that is in Christ, (II Cor. 11:2-3).
1) Here subtilty is contrasted with simplicity.
2) Fleshly desire is so deceitful that it may be possible to write "Jesus only" over the doors of our church houses and still have "us only" in our hearts.
4. Truth with an implication, or outright promise, of material advantage; this is a terrible, malicious misrepresentation of God's way!
1) By standing for the truth we may sometimes be stripped of every comfort; or it may impose self-denial.
2) We must never forget that the Word of God - pure and unadulterated - is our secret sustenance and safest support.


3. Thus, it is seen that a person is drawn away, lured or enticed into temptation by a desire that springs up within his own heart - the real seat of all sin and defilement.


3. WHEN EVIL DESIRE IS MATED WITH A CONSENTING WILL, IT CONCIEVES AND BRINGS FORTH SIN.


1. It is in this way that sin is born, (comp. Job 15:34-35; Ps. 7:11-14; Is. 59:1-8).
1. Desire alone is not necessarily sinful.
2. But, when it gets the approval of the will, it becomes sinful!


2. It cannot be stated too strongly that this is not something imposed from without; it is something conceived, pampered, nurtured, and developed within a heart that is not totally right with God!


3. The great tragedy in man's ruin is that it is self-inflicted.


4. WHEN SIN MATURES IT BRINGS FORTH DEATH (like an abortion); thus, death is the grandchild of desire for evil. Watch those fleshly desires; they will inevitably lead to death.


1. Seeing that the forbidden fruit "was good for food ... pleasant to the eyes, and .. to be desired to make one wise", mother Eve desired, took (sinned), and died, (Gen. 3:6).


2. When Achan saw the forbidden spoils of Jericho, he desired, took (sinned), and died, (Josh. 6:18-19; 7:1, 10-12, 19-26; also consider David and Samson).


3. The things we so often think we cannot do without are the very things that render true happiness IMPOSSIBLE!


4. Here James makes an important contrast:
1. When patience is allowed to have her "perfect work", there will be nothing lacking, (vs. 4).
2. But, where sin has completed its work the end is death - total loss, (vs. 15).


5. Sin and Death are the arch enemies of happiness and hope.


5. GREAT CARE MUST BE TAKEN THAT WE BE NOT DECEIVED BY SOME CUTE LITTLE SIN; whatever we sow must eventually be reaped, (vs. 16).


1. Are you being drawn away by some persistent desire for evil?


2. If you don't want the chickens coming home to roost, you had better crush the eggs of fleshly lust before they hatch!


3. A number of years ago Rockford, Illinois, once known as the "forest city", lost its forest. Giant elms that had weathered the storms of wind, hail, and lightening for centuries suddenly turned sick and died.
1. They fell before the attack of a fungus that was almost invisible; it was planted there by a tiny insect - the Dutch elm beetle.
2. In like manner, many a Christian has fallen victim to some fatal "little sin"; having weathered many a storm of trial and severe temptation, they were prostrated by some "little sin" of pride, covetousness or greed.
3. Watch those fleshly, self-gratifying desires; they are destructive!


6. BUT, WE MAY OVERCOME ANY TEMPTATION IF WE HAVE SINGLE MINDS THAT ARE SINCERELY DESIROUS OF GOD'S GLORY IN EVERYTHING, (John 12:27-32).


1. For Jesus the hour of suffering was at hand; His holy soul momentarily shrank from being identified with sin.


2. But the instinctive desire for deliverance was immediately supplanted by a greater and stronger desire: "Father, glorify Thy name!"
1. What better might we ask in any hour of crisis, uncertainty, doubt or fear?
2. What more could we expect than His reassuring word: "I will?"
3. Even the temptation to be unnerved by dreadful anticipation of shame and humiliation is defeated by a firm abandonment to the Father's will, rather than being obsessed with getting one's own way, (Luke 22:41-44; Heb. 5:7).

He knelt, the Savior knelt and prayed
When but His Father's eye
Looked through the lonely garden's shade,
On that dread agony;
The Lord of all above, beneath,
Was bowed with sorrow unto death.

The sun set in a fearful hour,
The skies might well grow dim,
When this mortality had power
So to o'ershadow Him!
That He who gave man's breath might know
The very depths of human woe.

He knew them all; the doubt, the strife,
The faint, perplexing dread;
The mists that hang o'er parting life,
All darkened round His head;
And the Deliverer knelt to pray;
Yet passed it not, that cup, away.

It passed not, though the stormy wave
Had sunk beneath His tread;
It passed not, thought to Him the grave
Had yielded up its dead.
But there was sent Him from on high,
A gift of strength for man to die.

And was His mortal hour beset
With anguish and dismay?
How may we meet out conflict yet,
In the dark, narrow way?
How, but through Him, that path who trod?
Save, or we perish, Son of God!"
                -F. D. Hemans

III. WHATEVER COMES FROM GOD IS GOOD AND PERFECT, (vs. 17-18).

1. ABSOLUTE GOODNESS IS FOUND IN GOD ALONE: all good has its source and origin in Him, (Mark 10:18).


1. Everything "good" is from Him whose "goodness ... endureth continually", (Ps. 51:1; Nahum 1:7; Rom. 8:32).


2. Every real gift (everything that is really free) comes from above, (John 6:27; I Cor. 4:7; James 3:15-17).


2. GOD IS UNCHANGABLY GOOD, (Num. 23:19; I Sam. 15:28-29; Mal. 3:6; Rom. 11:29; Titus 1:1-2; Heb. 6:17-18).


1. He is the "Father of lights"; He made the heavenly bodies, (Ps. 136:7; 8:3-4).
1. He is light, (I John 1:5).
2. He is the source of all true light, as manifested in His Son, (John 1:4-9).
3. As "children of the light", we ought to "walk in the light of the Lord", (Eph. 5:8-11; Matt. 5:14-16; Phil. 2:14-15).


2. In Him there is no variation, (Is. 14:24-27; 46:9-10).
1. Whatever proceeds from Him is good.
2. Our times are in the hands of Him who works all things for good, and for His own eternal glory.


3. He never casts a shadow on our path by shifting His position.


3. GODLINESS IS A REFLECTION OF THE FATHER'S GOODNESS IN MEN, (I John 2:29; 3:9-10).


1. According to His own perfect will, He has "begotten" us through the Word of truth.
1. Here is a very marked contrast:
1) The desires of our flesh lead to lust, sin, and death.
2) The desire of God brings men to life and sonship, (Eph. 1:11-12; I Peter 1:3, 23).
2. Every worthwhile impulse or desire that springs from our hearts has its origin in God; He implants them within us, (Phil 2:12-13).
3. All of His dealings with men are gracious, (Eph. 1:5; I Peter 1:3; John 1:13, 15:16; Romans 12:1-2).
4. God never fails to honor "the Word of truth", (II Cor. 4:2-4, 6:4, 7; Eph. 1:13; II Tim. 2:15).
5. And we must not corrupt it; rather, let us believe and obey it!


2. God has a wonderful purpose for His people.
1. He purposes that we should be a kind of firstfruit among His creatures.
1) The first sheaf of every new crop, according to the Levitical order, was presented, with a sacrifice, in the Temple on the day after the Passover Sabbath.
2) A similar law applied to the firstborn of men and cattle. Jesus Christ was the "firstborn of every creature" - in this case, the first to be raised from the dead, to die no more, (Ps. 89:27; Col. 1:15; Ps. 2:7; Acts 13:33; Heb. 1:5-6, 5:5). Buried with him, in baptism, and raised to walk in "newness of life", and in the "power of His resurrection", we are His firstborn ones.
3) It is deeply significant that Jesus arose from the dead on the very day that the first sheaf of the new crop was presented.
2. God wants us consecrated unto Him.
1) Consecration acknowledges God's ownership - not only of the firstfruit, but of the full harvest that is to follow.
2) This involves a total surrender of one's self, including the will into God.
3) This involves the offering up of our all - our capacities, opportunities and possessions - to Him as a sacrifice. Living for self leads to condemnation. Consecration to God means salvation. We are not saved that we may be consecrated; rather, we are "being saved", (as pertains to our lives) through consecration!
3. God wants us as specimen - the mere beginnings of a harvest that will be abundant.
1) This will show that since God has taken us from the muck and mire of sin and self - transforming us into partially and increasingly-consecrated servants; he is able to do so with anyone who yields to His wonderful love.
2) The whole creation is to be redeemed; this is God's plan.
3) Do people, in viewing your life and mine, get a loftier idea of God and the Gospel of Jesus Christ? If not, then we are misrepresenting Him - thwarting the purpose of our high calling in Christ Jesus!


4. God wants us to be laborers with Him in the harvest-field.
1) We can witness for Jesus Christ - all of us! We can talk about anything that interests us; anything that we know by experience. What a shame if our lips remain closed about Him who gave His very life to save us from sin and from sinning!
2) We ought to be telling others of Jesus; capacity involves obligation. There is no way to escape individual responsibility in this matter except by fulfilling it. It is, therefore, high time that every tongue-tied and cowardly person who professes to know Jesus realize that he is hampering the fulfillment of God's purpose, and that he will one day stand in judgment with blood on his hands because of his guilty silence!
3) The field is the world; the harvest awaits laborers; the inescapable responsibility is ours. What are we doing about it?

        Criticism of the methods used by others does not justify us before God, or excuse us before men, for a lack of interest, a lack of love, or a failure to witness that allows men to go to hell unwarned!

        Brethren, we are all debtors. Isn't it about time that we at least undertook to pay on the interest?