James Chapter 1 verse 13 Holy Bible

ASV James 1:13

Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man:
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BBE James 1:13

Let no man say when he is tested, I am tested by God; for it is not possible for God to be tested by evil, and he himself puts no man to such a test:
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DARBY James 1:13

Let no man, being tempted, say, I am tempted of God. For God cannot be tempted by evil things, and himself tempts no one.
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KJV James 1:13

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:
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WBT James 1:13


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WEB James 1:13

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.
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YLT James 1:13

Let no one say, being tempted -- `From God I am tempted,' for God is not tempted of evil, and Himself doth tempt no one,
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Pulpit Commentary

Pulpit CommentaryVerse 13. - God is not the author of temptation; cf. Ecclus. 15:11, 12, "Say not thou, It is through the Lord that I fell away: for thou oughtest not to do the things that he hateth. Say not thou, He hath caused me to err: for he hath no need of the sinful man." From God; ἀπὸ Θεοῦ (the article is wanting in א, A, B, C, K, L). Contrast ὑπὸ τῆς ἰδίας ἐπιθυμίας. Ἀπὸ Θεοῦ is a more general expression than ὑπὸ Θεοῦ, which would refer the temptation immediately to God. Ἀπὸ Θεοῦ is frequently used as a kind of adverb divinitus. Cannot be tempted; ἀπείραστος: an ἅπαξ λεγόμενον. Syriac, "is not tempted with evils;" Vulgate, inten-tator malorum; R.V., "cannot be tempted of evil;" R.V. margin, "is untried in evil." Alford has a good note on this word, in which he points out that it has but two meanings: (1) that has not been tried; (2) that has not tried. The rendering of the Vulgate is thus etymologically possible, but is against the context. The use of the word may, perhaps, be extended somewhat wider than the renderings given above would allow, so that it may be paraphrased as "out of the sphere of evils" (Farrar). Neither tempteth he, etc. Here the writer has in his mind the conception of a direct temptation from God. Αὐτός is emphatic. Render with R.V., And he himself tempteth no man.

Ellicott's Commentary

Ellicott's Commentary for English Readers(13) Let no man say when he is tempted, I am tempted of God.--Far be it from the true Christian either to give way to sin "that grace may abound" (Romans 6:1), or to suppose for one moment that God, and therefore power invincible, is drawing him from righteousness. Almost every reflection upon the nature of sin leads up to an inquiry as to its cause; and the enigma will hardly be solved in this life. The very facts of the presence of evil amongst God's creatures, and its continual attraction even for the best, have often driven men to doubt His supremacy. Sadly--how can we of charity think otherwise?--some have felt the pain, but not the purpose of the world. At times they cannot see in nature "the work of a Being at once good and omnipotent," and prefer to doubt the latter quality sooner than the former.[14] But this nineteenth-century conclusion is no advance beyond the dual system of the Persians, or rather, of Manes, who corrupted with his Indian fancies the faith of Zoroaster. The Manichees settled the difficulty better than our Deists by declaring the existence of a good God and a bad one; and appealed to the daily strife between virtue and vice, nay, life and death, in witness of their simple creed. Thanks to the gospel, a nobler theology is our Christian heritage, whereby we are persuaded that good will triumph at the last, and by which we are taught humility withal to own that God's ways in so permitting and overworking evil are beyond man's comprehension. And a better scepticism remains for us than that of the Theist, or Agnostic either; a disbelief more vehement that here can be the end, since in this life we experience in no sense the rewards of just and unjust to the full.[14] Specially see J. S. Mill's "Three Essays on Religion." Nature, p. 38.For God cannot be tempted with evil.--We can see here a good instance of the excellence of the old Geneva Bible, "the first on several occasions to seize the exact meaning of a passage which all the preceding versions had missed." Our present rendering follows the Genevan exactly, rejecting those of Wiclif. "God is not a tempter of yuell things"; Tyndale, "God tempteth not vnto evyll"; and Cranmer, "God cannot tempte vnto euyll."Neither tempteth he any man.--The trial comes of Him, i.e., the Tempter is allowed; but so far, and no further. God Himself is "unversed of evils," and no possibility of temptation remains with Him. Into the unseen splendour of His fulness no thought of wrong can enter; no foul thing wing its silent flight. It were blasphemy, perilously near that of the Pharisees (Matthew 12:22-37) to think God's kingdom could be so divided against itself, that He, directly or indirectly, should seduce His subjects into the revolt of sin. No; if we have one golden clue by which we may feel our erring way out of the labyrinth of this lower world into the belief and trust in God our Father for the life to come, it is this: trials and temptations are permitted to strengthen us--if we will--for His mightier service. And, as compulsory homage would be worthless to the loving Lord of all, voluntary must be found instead, and proved and perfected. Herein is the Christian conflict, and the secret of God's ways with man.