How Temptation Works—How to Stop It in Its Tracks!
James 1:13
King James Version (KJV)
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.
Renner Interpretive Version (RIV)
Let no one ever [94] say or even dare to suggest [95] when he is going through really difficult times or crushing ordeals [96] that, [97] “I am being subjected to these difficult ordeals and hardships [98] by the permissive will of God. Working behind the scenes, remotely and from a distance, God is permitting all these hard things to happen to me.” [99] For the fact is that God is evil-free, has no capacity for evil, and has no experience [100] with anything evil, foul, or destructive. There is no evil in God, which means He never deliberately puts [101] anyone [102] through difficult and grueling experiences to test him or her. You see, it’s just not within the realm of possibility for an evil-free God to be behind anything that brings destruction to a person’s life.
James 1:14
KJV
But every man is tempted, when he is drawn away of his own lust, and enticed.
RIV
But [103] if you really want to know how evil and destruction find their way into a person’s life, here it is: Every single person, without exception, [104] ends up in a place of breakdown and failure [105] when he is lured from a place of safety into a place of vulnerability. [106] It all starts with him being lured out of that place by [107] the pull of his own fleshly desires. [108] It’s similar to a fisherman who baits a hook and dangles it in front of a fish. The fish looks it at for so long that it eventually goes for the bait! In this same way, fleshly temptation baits people and seductively entices them [109] to “go for it” and to do what they shouldn’t do.
James 1:15
KJV
Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
RIV
And when [110] that ill-fated, unfettered desire [111] has been entertained mentally for so long that a person conceives it and becomes pregnant with it, [112] eventually that embryonic temptation becomes fully developed, and a moment comes when that person gives birth [113] to behaviors that miss the mark of what is right and begins practicing acts that are wrong and sinful. [114] You see, when [115] the gestation for this destructive process is complete, [116] birth finally takes place, [117] and what is brought forth is permeated with every kind of death. [118]
Footnotes
[94] The words “no one ever” are a translation of μηδείς (medeis), a compound of μηδέ (mede) and εἷς (heis). The word μηδέ (mede) means no, not ever, not even a possibility, and the word εἷς (heis) means one. As a compound, the word μηδείς (medeis) means no one, in no way, not ever, not even the smallest hint or even within the realm of possibility.
[95] The words “say or even dare to suggest” are an interpretation of λεγέτω (legeto), from λέγω (lego), and it means to allege, argue, conclude, say, or suggest. The word originally meant to make a concluding statement so sound that it would put every argument to rest. Hence, it pictures here believers who are tempted to come to a final conclusion on a matter, but because the conclusion in this context is so flawed, James censures anyone who would dare to make such an allegation. James’ readers, based on past religious Jewish teaching, wrongly believed that everything (good or bad) ultimately came from God. Because this thinking was so flawed, James issued a prohibition against this kind of thinking and talking.
[96] The words “difficult times or crushing ordeals” are interpreted from a form of πειράζω (peiradzo), which is a form of πειρασμός (peirasmos), a word that James used again and again in this letter because he was writing to believers who were undergoing very difficult times.
[97] The word “that” is a translation of ὅτι (hoti), and it points to a suggestion so wrong that no Christian should ever argue, entertain, or say it.
[98] The words “I am being subjected to these difficult ordeals and hardships” are an interpretation of πειράζομαι (peiradzomai), a form of πειρασμός (peirasmos), which means to test, to try, to tempt.
[99] The words “‘by the permissive will of God. Working behind the scenes, remotely and from a distance, God is permitting all these hard things to happen to me’” are implied by the use of ἀπό (apo). At this juncture, James could have used two words, ὑπό (hupo) or ἀπό (apo). If he had used the word ὑπό (hupo), it would have implied direct agency, and it would have meant that God Himself directly did these things. Although there is no evidence that James’ early readers had accused God Himself of bringing an attack against them, it seems they did wrongly believe He was indirectly allowing it, from a distance. Accusing God of directly bringing destruction into their lives would have been a horrible allegation to make about God, so as James inferred, they were using the word ἀπό (apo), which means from or away from and denotes something done from a distance or something done remotely. It implies doing something behind the scenes. Thus, it seems James’ readers were alleging, “God did not personally do these things to us, but since God is God, and He could have stopped it but didn’t, we are concluding that from a distance and working behind the scenes, God has allowed all these difficulties to come into our lives.”
[100] The words “no capacity…and no experience” are interpreted from ἀπείραστος (apeirastos), which only occurs in James 1:13. It means that God has no capacity for evil, He is completely inexperienced with evil, and He is incapable of tempting anyone with anything that is evil or destructive in nature.
[101] The words “deliberately puts...through difficult and grueling experiences to test him or her” are from a form of πειράζω (peiradzo), which is a form of πειρασμός (peirasmos), and it means to test, to try, or to tempt.
[102] The word “anyone” is translated from a form of μηδείς (medeis), which as seen in footnote 94 means here no one, in no way, not ever, not even the smallest hint, or not even within the realm of possibility.
[103] The word “but” is an interpretation of δέ (de), a conjunction which in this context leads the reader to an understanding of how a door is opened for evil to enter people’s lives. The words “if you really want to know how evil and destruction find their way into a person’s life…here it is” are inferred as James continues to answer the important question about where evil comes from and how its destructive fruit finds a way to manifest itself in the life of an individual.
[104] The words “every single person, without exception” are a translation of ἕκαστος (hekastos), an all-inclusive term that embraces everyone, with no one excluded. Hence, James was describing how the door is opened for temptations to find a foothold in a person’s life to bring evil. By using the word ἕκαστος (hekastos), James was emphatically stating that there are no exceptions to what he was about to describe. This process is the same for everyone, with no one excluded.
[105] The words “breakdown and failure” are an interpretation of a form of πειράζω (peiradzo), which is a form of πειρασμός (peirasmos). Again, it describes a calculated test to bring about failure and release destruction in your life. James says that every person experiences these calculated tests in life, which are designed to make him stumble and fall — but that he doesn’t have to fall prey to them.
[106] The words “lured from a place of safety into a place of vulnerability” are from a form of ἐξέλκω (ekselko), which is a compound of ἐκ (ek), meaning out, and ἑλκύω (helkuo), meaning to attract, draw, persuade, or pull, and it pictures drawing one out from a place of safety into a place of endangerment, jeopardy, peril, or vulnerability. As a compound, it means to lure out. As a fish hook used by fishermen — or a trap used by hunters — this word metaphorically pictures the act of luring prey from a place of safety and security out into the open, into a place of vulnerability, where it can be captured or killed.
[107] The word “by” is a translation of ὑπὸ (hupo), which implies direct agency. It was noted previously (see footnote 99) that James’ readers could have used this word ὑπὸ (hupo) to describe God as One who directly tempted them. But they carefully chose ἀπό (apo), albeit also incorrectly, to imply that He was indirectly responsible. But now, James was, in effect, saying if one wanted to know who is directly responsible for most failure in the face of temptation, he should look no further than to human, fleshly desires. If one really wants to know who is behind most evil that enters a person’s life, it is that person’s unfettered desire that opens the door for most evil to find an entrance. No illustration of this is clearer than the first sin that occurred in Genesis 3, when Satan appealed to Eve’s desires in order to lure her from a place of safety into a place of failure. If her desires had been held in check — that is, if she had obeyed God and resisted the enticement that was presented to her flesh — the spiritually fatal events that occurred in the Garden would not have occurred.
[108] The words “his own fleshly desires” are a translation of τῆς ἰδίας ἐπιθυμίας (tes idias epithumias). The word ἰδίας (idias) is a form of ἴδιος (idios), and it means something that is one’s own; one’s own distinct; one’s own individual; or one’s own private and unique. The word ἐπιθυμίας (epithumias) is the plural form of ἐπιθυμία (epithumia), a compound of the preposition ἐπί (epi) and θυμός (thumos). The word ἐπί (epi) means over and is used as an intensifier, while the word θυμός (thumos) portrays a person’s passions. It can depict one who suddenly flares up and loses control. It may depict a person with an unresolved, deep-seated anger, who has a sudden outburst. It may describe a person who boils over with anger, who blows up and erupts in an ugly outburst that negatively affects other people. Or it can depict any type of unfettered desire, passion, or strong feeling. Because the prefix ἐπί (epi) means over and is used in this word as an intensifier, it pictures a person who is given over in an unrestrained manner to something. It could be over-eating, over-indulging, over-spending, over-emotion, or anything that is done in an “overly” manner or to an extreme. By using this word, James informed readers that if such passions are held in check and in control, the door to most evil would never be opened. However, when a person allows himself to be led by fleshly control, the door is thrown open to foul things. When a person cannot control himself, he will inevitably be drawn out of himself to explode or to go after his carnal instincts, which inevitably have negative consequences and lead to evil outcomes.
[109] The words “in this same way, fleshly temptation baits people and seductively entices them” are interpreted from a form of δελεάζω (deleadzo), an old fishing and hunting term that meant to bait a hook or to set a trap with bait. It describes bait that is put on a hook to catch fish or used to set a trap to catch an animal. It conveys the idea of craftinesss, cheating, cunning, and trickery intended to entrap. Like a fisherman who carefully camouflages a hook with bait, or a hunter who sets a trap to lure an unsuspecting animal, if the person does not hold himself in check by the power of the Holy Spirit, he will be lured by his own flesh closer and closer to what is unhealthy or wrong until finally he bites the bait. Once the hook is set in the victim’s mouth, the hook is pulled or the trap is dropped, and the believer is, regretfully — at least momentarily — taken captive. However, the form of δελεάζω (deleadzo) used in this verse describes a long and ongoing process of dangling a temptation in front of someone in order to entice, or lure, him out of a safe place into a place of endangerment and vulnerability until he finally bites the bait and is ensnared by his own lusts.
[110] The words “and when” are translated from εἶτα (eita), and it means then or next and depicts what happens next in a succession of events.
[111] The words “ill-fated, unfettered desire” are a translation of ἐπιθυμία (epithumia), which depicts one who loses control. See footnote 108 for more on this word.
[112] The words “conceives it and becomes pregnant with it” are a translation of a form of συλλαμβάνω (sullambano), which means to conceive or to become pregnant. If the initial temptation or thought was resisted and put away, this conception would never have occurred. But just as a conception occurs as a result of two people who are very close sexually, James warns that if a person takes a wrong thought too close to himself for too long, that person will conceive, becoming pregnant with the wrongdoing with which he has been tempted. It is important to make the connection that intimacy is required for conception. Using this very imagery, James was telling us that if we entertain wrong thoughts in our mind — focusing and fixating on them — eventually we’re going to become impregnated with them. The way to avoid this conception that eventually produces an evil, foul, death-bringing situation is to live by the power of the Holy Spirit — that is, by living a crucified life and refusing to allow the mind to entertain what is inappropriate.
113 The words “gives birth” are interpreted from a form of τίκτω (tikto), which means to beget or to give birth, just as a pregnant woman gives birth to a baby. (Trump:) The word τίκτω (tikto) carries the idea of something formed in secret, which eventually breaks forth into the realm of open sight. Greek writers often utilized this word to describe the transformative process of a seed, formerly taking root underground, pushing up through the ground. Thus, when lust conceives in a person’s heart, it can only remain hidden for a time. Of necessity, what is secretly conceived will eventually manifest outwardly in either speech or action. The word τίκτω (tikto) is similar to the Hebrew term ָׁיַלד (yalad), which pictures the transition of a child from womb to daylight or a plant breaking forth from the earth.
114 The words “behaviors that miss the mark of what is right and begins practicing acts that are wrong and sinful” are an interpretation of a form of ἁμαρτία (hamartia), which is primarily translated as the word sin in the New Testament. It pictures one who regularly misses the mark of what is right. Because this missing of the mark may at times be unintentional, it is sometimes translated as the word “mistake,” but it primarily carries the idea of one who does what is wrong and is thereby guilty of sin, whether his wrongdoing is intentional or unintentional.
[115] The word “when” is a translation of δέ (de), a conjunction intended to point to what happens next in this sequence of events — i.e., “when sin is conceived, it then brings forth, or gives birth to, death.”
[116] The words “gestation...process is complete” are interpreted from a form of ἀποτελέω (apoteleo), a word that pictures an embryo that has been fully developed and now is ready for birth.
[117] The words “birth…takes place” are translated from a form of ἀποκυέω (apokueo), an ancient medical term that was used to describe the delivery of a baby. If you conceive a wrong thought in your head and don’t do something to stop it, it will produce, or give birth to, something disastrous in your life. The Bible calls all such actions death.
[118] The word “death” is a translation of the word θάνατον (thanaton), a Greek word that can depict both spiritual death and physical death. All this bringing forth of death and destruction in a person’s life began with the improper entertaining of a wrong idea or thought. After being conceived and then fully developing in the womb of the imagination, the wrong thought eventually brought forth death. As a result, the one who ponders on and gave birth to sin because of his inappropriate med- itations experiences a measure of death in his life. For a Christian, this is not eternal death, yet sin nevertheless has a “dead” consequence in the life of a believer who sins in this way. After temptation has been thoughtfully embraced, conceived, and brought forth as sin, he feels defeated and sapped of the victory he once enjoyed. If the sin he has brought forth is not repented of and turned away from, the ongoing sin can produce negative consequences in one’s relationships, in one’s health, in one’s finances, and in one’s state of mind. This deadly effect will not be abated, but will continue proliferating in this believer’s life unless he repents and completely turns away from the sin — and from the wrong thinking that gave rise to the sin — that has now beset him.
