(“The Enemy Within”)¹ (II)

James 1:12-17 (NASU)

13“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. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death.”

(James 1:13-15)

(A) TRIALS AND TEMPTATIONS

(1) As Christians, you and I have a responsibility to persevere under trials.

(a) Indeed, James says (in verses two through four) that we are to: “consider it all JOY … when(ever) we encounter … trials”, because God uses “the testing of our faith” to make us “perfect and complete …” (c.f. James 1:2-4). Nor is James talking about the kind of “joy” associated with things like hilarity, or laughter, or clowning around. Rather, he’s talking about a different kind of “joy” – a spiritual kind of “joy” (if you will) that comes, in part, from “understanding suffering from the vantage point of God’s sovereignty”² – that comes from believing, for example, that God really is “(working) all … together for (the) good … (of) those … He … (has) predestined to (be) conformed to the image of His Son” (c.f. Romans 8:28-29).

(b) James also says (in verse twelve) that the “man who perseveres under trial(s)” is “BLESSED” – because those who refuse to abandon their faith and trust in Christ, no matter what happens to them³ (c.f. Job 13:15), “will receive the crown of life which the Lord has promised to (all) those who love Him” (c.f. James 1:12). Among other things, this tells us that persevering through difficult times (like Job did), without falling away from the faith (c.f. Matthew 13:20-21), will result in our being saved (c.f. Matthew 24:13). That doesn’t mean we earn our salvation by persevering – rather, endurance is an indication we have already been saved BY GRACE through the gift of FAITH (c.f. Ephesians 2:8-9). Perseverance indicates we really have repented of our sins – that we really have and professed saving faith in Jesus Christ – and that we really are committed to obeying Him, and serving Him, and worshipping Him NO MATTER WHAT!

(2) Trials are one thing – temptations are another. And James draws a distinction between the two by talking about “trials” in verse twelve, and “temptations” in verses thirteen through fifteen (c.f. James 1:12-15).

(a) Trials are often like the fire in a refiner’s furnace, in that one of their purposes is to burn away the impurities (so to speak), so that only the precious metal is left behind (c.f. I Peter 1:6-7). God often uses trials to expose our sin, bring about confession and repentance, and thus conform us that much more to the image of Christ (c.f. Romans 8:29). Indeed, trials are one of the means He uses to keep the promise He made in Philippians chapter one, to “complete the good work He has begun in us” (c.f. Philippians 1:6, NKJV).

(b) While most trials refine us in one way or another, not every trial has the exposure of some sin in our life as its primary goal⁴ (c.f. John 9:1-3). Take Job for example – although there was certainly some refining going on (c.f. Job 40:1-5; 42:1-6), Scripture seems to go out of it’s way to tell us that the trials he went through were NOT related to any specific sin in his life. In fact, we’re told THREE TIMES in the first two chapters that Job was a “blameless and upright man who feared God and turned away from evil” (c.f. Job 1:1, 8; 2:3). Even Satan admitted as much – although he was sure Job would “curse God to His face” if enough pressure in the form of trials were applied (c.f. Job 1:9-11; 2:4-5). As I said, there was certainly some refining going on – but, as God told Satan after the first round of trials: “you (have) incited Me against him … WITHOUT CAUSE” (c.f. Job 2:3).

So when we find ourselves going through trials (or, we see a fellow Christian going through trials), we need to keep a balanced perspective – one that looks to see what impurities in our life may need to be skimmed away (as it were) – without automatically assuming our trial (or that of a brother or sister in Christ) is the result of some specific sinful thing we’ve done (c.f. Hebrews 12:7-11).

(c) God sends His people trials to test their faith (c.f. Genesis 22:12) – to help them grow spiritually – and to make them more like Christ – BUT, He never tempts them. That’s because the purpose of “temptations”, as described here in James chapter one, is to cause people to sin against God. Hence, the last part of verse thirteen says that God “does not tempt anyone” (c.f. James 1:13c) – meaning that He NEVER entices, or solicits, or tries to bait anyone into sinning against Him.

(d) From our limited perspective there is often a fine (almost indistinguishable) line between being “tried” and being “tempted” – so much so, that many times we simply can’t tell the difference.

In Job’s case, the same painful difficulties – namely, the sudden loss of his wealth, the death of his children (c.f. Job 1:13-19), and the loss of his health (c.f. Job 2:7-8) – seem to have served two purposes. From God’s standpoint they were a “trial”, to “prove” (c.f. James 1:12) the genuineness of his faith – hence, James will say in chapter five: “We count those blessed who have endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings (with him), that the Lord is full of compassion and is merciful” (c.f. James 5:11).

From Satan’s perspective, however, those same painful circumstances were the means he was using to “tempt” Job into “sin(ning) with his lips” by “blam(ing) God” and/or “cursing Him to His face” (c.f. Job 1:22; 2:10c).

(e) Fortunately, we don’t have to know whether we’re being “tried”, or “tempted” to know what to do. For to the extent we are being “tried”, we are to “rejoice” (c.f. James 1:2) and “persevere” (c.f. James 1:12a) (see also I Peter 4:12-13) – while to the extent we recognize that we’re being “tempted”, we are to “resist the devil” (c.f. James 4:7), and “flee” every enticement (c.f. I Corinthians 6:18a; II Timothy 2:22a) that would lead us to sin against God (c.f. Psalm 51:4a).

(3) One thing that may help us distinguish “trials” from “temptations” is to remember that “trials” generally come from without, while “temptations” usually come from within.

(a) “Trials” generally come from things that happen around us – like the death of a spouse – losing our job because of layoffs – or being hurt by what someone said to us. “Temptations”, on the other hand, generally come from the inside – from the “evil thoughts, murders, adulteries, fornications, thefts, false witness(ing), (and) slanders” Jesus said reside in our fallen hearts (c.f. Matthew 15:19).

(b) It’s true that some “enticements to sin” show up on the doorstep of our life (so to speak) without being invited – like those times we’re minding our own business at Wal-Mart, when a provocatively dressed woman suddenly turns down the same aisle we’re in – or when we find ourselves unexpectedly having to deal with feelings of covetousness and jealousy, because we just learned that a deceased uncle left our sister more in his will than he left us. It’s true that some “temptations” just seem to “pop up” without any premeditation on our part – BUT, it’s also true that these things would not appeal to us at all if our fallen, depraved hearts weren’t already oriented toward them.

(c) That’s why James says in verse fourteen that: “each one is tempted when he is carried away and enticed BY HIS OWN LUST” (c.f. James 1:14). As one writer noted, James clearly has no patience with the mantra so prevalent in our culture, whereby people blame things like poverty for turning them into thieves – or poor potting training for being social misfits – or pressures at work for turning them into alcoholics.⁵

James apparently has even less patience with blaming the devil for our sinful behavior – as in, “the devil made me do it” (c.f. Genesis 3:13)⁵ – because he doesn’t even bring that up! What he does bring up is the notion of blaming God (c.f. Genesis 3:12), saying in part (in verse thirteen): “Let no one say when he is tempted, ‘I am being tempted by God’ …” (c.f. James 1:13a).

(d) So, why can’t we blame God? As the Book of Romans asks: “Why does He still find fault? For who resists His will?” (c.f. Romans 9:19). God is supposed to be sovereign (right?) – which means that nothing happens outside His will – so why isn’t He to blame? Why isn’t our sin His fault? Why can’t He be held responsible for the temptations that come our way – especially the ones to which we succumb?

(B) THE NATURE OF GOD, MAN AND SIN

(1) To answer that question we begin the nature of God,⁶ as expressed in the last part of verse thirteen, where James explains why no one should say he is being tempted by God, saying: “for God cannot be tempted by evil, and He Himself does not tempt anyone” (c.f. James 1:13b).

(a) The idea expressed here in the Greek is one of invincibility – that God is impervious to the assaults of evil⁶ – that evil has no more chance of tempting Him than a toothpick has of stopping a freight train.

The Bible reminds us numerous times that God is absolutely holy (c.f. Psalm 22:3a) – and that all His ways are holy (c.f. Psalm 77:13a). The word “holy”, as used of God in Scripture, means “separate” or “set apart”.⁷ One of the things God is “separate” or “set apart” from is sin and evil. Hence, one writer said: “God has no vulnerability to evil and is utterly impregnable to its onslaughts. Indeed, He remains untouched by evil just like a sunbeam shining on a dump remains untouched by the trash and filth.”⁶

(b) This truth, made so plain throughout Scripture (c.f. Habakkuk 1:13; Revelation 4:8) about the only true and living God (c.f. Psalm 42:2a), is not found in most other religions. Indeed, pagan gods almost always reflect the frailties and shortcomings of those who have created them.⁶

For example, the gods of Greek and Roman mythology were depicted as having supernatural powers – but without the supernatural wisdom and virtue needed to wield those powers properly. Hence, these gods were said to have behaved in some very sensual, selfish, and even wicked ways⁶ – committing gross sins themselves – and enticing mortal men and women to do the same.⁸

Today, the god of certain strands of Muslim theology is a vengeful, wrathful god who has no compassion for infidels – as evidenced by the rhetoric and violent activities of his adherents.

(c) In contrast to these so-called gods, the true and living God is – as Isaiah once heard declared in heaven – “holy, holy, holy” (c.f. Isaiah 6:3). Through Moses, the Lord reminded His people: “You shall be holy, for I the Lord your God AM HOLY” (c.f. Leviticus 19:2) – a command and declaration that’s repeated in the New Testament (c.f. I Peter 1:16). Indeed, it was said of Jesus (who is God in human form) that He was: “holy, innocent, undefiled, (and) separated from sinners” (c.f. Hebrews 7:26)⁸ – in this regard, that even though He was “tempted in all things as we are” in His humanity, He was “without sin” (c.f. Hebrews 4:15) because as God He “cannot be tempted by evil” (c.f. James 1:13b).

(d) God’s nature not only makes it impossible for Him to be “tempted by evil” (c.f. James 1:13b) – it also makes it impossible for Him to “tempt” you and me to do evil (c.f. James 1:13c). To do that would be a sin in and of itself – and we’ve already seen that God does not and cannot sin, because it’s contrary to His nature – contrary to His holiness. Therefore, we cannot (and dare not!) blame God for the temptations we face – including those that come as a result the trials He sends our way.

This is admittedly a great mystery, in the sense of being impossible for us to unravel, or fully understand (c.f. Isaiah 55:8-9) – yet it’s also a biblical truth we must accept if we are to walk by faith (c.f. II Corinthians 5:7), and “endure” the “temptations” that do “overtake us” (c.f. I Corinthians 10:13) without succumbing to them or blaming God (c.f. Job 1:22; 2:10).

(2) So, why can’t we blame God for our sin? One answer has to do with His nature – and the fact that He is absolutely holy. A second answer has to do the nature of man.⁹ Look at verse fourteen, where James goes on to say: “But each one is tempted when he is carried away and enticed by his own lust” (c.f. James 1:14).

(a) The fact “God cannot be tempted by evil” (c.f. James 1:13b) indicates that, when it comes to dealing with “temptation”, the real problem for us has less to do with our outward circumstances, and more to do with the inward inclination of our hearts. We have external enemies to be sure, whom Scripture says we must “resist” by putting on “the full armor of God” (c.f. Ephesians 6:11-13). But we also have “an enemy within,”¹ known as the “old self” or the “old man” (NKJV) (depending on your translation) (c.f. Ephesians 4:22), which is still filled with corrupt longings, evil passions, and sinful lusts (c.f. Colossians 3:9). Nor should the word “lust” be understood solely as a reference to sexual immorality – rather, it refers to anything we yearn for or desire that is sinful in and of itself, or beyond the limits God has set for its use.¹

For example, food and sleep are good and necessary gifts from our Heavenly Father, without which we could not live. But when we lust after them – when we desire them and purse them in extreme ways – we succumb to the sin of gluttony on the one hand, and indolence (or laziness) on the other.¹ The fact is, that “every good thing given and every perfect gift from above, coming down from the Father of lights” (c.f. James 1:17), can be lusted after by the “old self” that still lurks deep within all our hearts – even the hearts of the redeemed.

So again I say, that though we have external enemies in the form of “rulers, (and) powers, (and) world forces of … darkness … in the heavenly places” (c.f. Ephesians 6:12) – our greatest enemy lurks within.¹ For these evil forces would have no more power over us than Satan did over Jesus (c.f. Matthew 4:1-11) were it not for the “old self” (c.f. Ephesians 4:22) – who, though having been “crucified with (Christ)” (c.f. Romans 6:6), still exerts tremendous influence over our lives, as Paul describes in Romans chapter seven (c.f. Romans 7:14-25).

(b) James uses two terms from the world of hunting and fishing to describe what happens to us when we are tempted to do evil.

The first term is translated “carried away” (c.f. James 1:14) – and was often used as a hunting term to refer to a baited trap designed to lure unsuspecting animals into it⁸ (think of cheese on a mouse trap, or food in a raccoon trap, and you will have the idea). Just as most animals can’t resist the lure of bait in a trap, so the enemy within¹ can’t resist the lure of sin – indeed, he’s irresistibly drawn to it, like moths to a flame. And, just like most animals don’t recognize the danger lurking under the bait, so you and I don’t always realize the dangers associated with pursing the lustful desires of our sinful hearts, until it’s too late – ALTHOUGH, sometimes we know the dangers, and choose to ignore them, because the lure of evil is so great. Hence, Scripture says that, even though she knew better, when Eve “saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise”, she couldn’t resist – and so “she took from its fruit and ate” (Genesis 3:6).

The other term is translated by the word “enticed” (c.f. James 1:14) – and was commonly used as a fishing term to refer to the bait, whose purpose is also to lure one’s prey from safety to capture and death.⁸ I don’t fish, but I know some fisherman spend lots of hours and lots of money trying to make their lures as eye-catching and attractive to their quarry as possible. The point being, that the enemy without would have no power to tempt us if the enemy within¹ weren’t so easily attracted by the lures of lust. Hence, Peter talked about those who have “eyes full of adultery that never cease from sin, ENTICING unstable souls, having … heart(s) trained in greed” – and again, of those who are “ENTICE(D) by fleshly desires, (and) by sensuality” (c.f. I Peter 2:14, 18).

(c) Like an animal drawn to a trap, or a fish drawn to a baited hook, you and I succumb to temptation when our “own lust(s)” (c.f. James 1:14) are drawn toward evil things that appeal to the enemy within.¹ Moreover, the wording in verse fourteen makes it clear that the fault is entirely with us – or within us.⁹

We aren’t all “tempted” by the same things – but we are all “tempted”. The same lures don’t work on everyone – but everyone is lured by something. Hence, one writer said: “our commonality (as captured by the phrase, “each one” – James 1:14) (our commonality) is not in the particular “lusts” but in the fact that we all have them – that we are all susceptible to them – and that we are all solely responsible for responding to them.”¹

Hence, we are to blame for our sin – not God. We are to blame for succumbing to temptation – not God.

(3) So, why can’t we blame God for our sin? One answer has to do with His holy nature – another has to do with our sinful nature – and a third answer has to do the nature of lust,¹ or the nature of evil. Look finally, then, at verse fifteen, where James says: “Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (c.f. James 1:15).

(a) Whereas James used metaphors from the world of hunting and fishing in verse fourteen, here in verse fifteen he uses the metaphor of childbirth to illustrate his point. In this verse “lust” is depicted as a mother “conceiv(ing)” and “giv(ing) birth to” to a child – only in this instance, the child’s name is “sin” – and it’s ultimate goal or destiny is “death” (c.f. James 1:15). Through this illustration, James makes it clear that sin is not just an isolated act – or even a series of unrelated actions – it’s the result of a specific process, which he goes on to succinctly explain.¹

(b) The first step in this process is DESIRE, which is how both the NIV and the NKJV translate the word “lust” in verse fifteen (c.f. James 1:15).¹⁰ Desire begins primarily as an emotion, or longing for something – it develops from somewhere deep within us, and expresses itself as a want to acquire, or achieve, or possess something we do not have.

It can be sparked by almost anything – like walking through a jewelry store – or driving past a model home, or a new car dealership – or seeing a beautiful woman, or a handsome man – or even watching a football team celebrate a national championship. Something we see or hear about suddenly grabs our attention, and creates a strong desire or “lust” to have it, or be able to do it.¹¹

(c) The second step is DECEPTION, which is more closely related to the mind than the emotions. If we allow our mind to continue thinking about a desired object, we will eventually begin to rationalize a justification for getting it.

John MacArthur says this is virtually an automatic part of the temptation process – because the enemy within¹ is already predisposed to do it. Like an animal or fish going after the bait, the desire to have what we’ve seen can be so strong that we’re inclined to discount the possible dangers and repercussions. Whenever we feel like we have to have something, we can always come up with the necessary justifications for getting it. This is what James may have had in mind when he talked about “lust ha(ving) conceived” (c.f. James 1:15).¹¹

(d) The third step in the temptation process is DESIGN – which occurs when we actually start planning out how we’re going to go about getting what we desire. This step involves our will – it involves a conscious decision to do whatever it takes to satisfy the “lust” that’s grabbed hold of us (c.f. James 1:15). As one writer said, “what has been longed for and rationalized is now consciously pursued as a matter of choice.”¹¹

(e) The fourth step is DISOBEDIENCE. If we allow the process to continue, our plans will eventually turn into actions¹¹ – unless providentially hindered (c.f. Genesis 20:6), what we’ve been thinking about, and planning for will become a reality. Hence, James talks about “lust … giv(ing) birth to sin” – and “sin (being) accomplished” (c.f. James 1:15).

After having his desires aroused – and rationalizing that it wouldn’t hurt to inquire as to who this woman was – and then sending his servants to bring her to his palace – David FOLLOWED THROUGH and committed adultery with Bathsheba (c.f. II Samuel 11). Likewise, having had his greedy desires aroused – and rationalizing that they would surely never do something as drastic as condemn Him to be crucified (c.f. Matthew 27:3-6) – and having met with the chief priests and taken their money – Judas FOLLOWED THROUGH and betrayed Jesus into the hands of His enemies (c.f. Matthew 26).

(f) The final step in the temptation process is DEATH – hence, James says: “when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (c.f. James 1:15).

Evil is destructive – it destroys the body and the soul – it destroys the heart and the mind – it destroys our relationship with God – and it often destroys our relationships with each other. When we allow temptation to give birth to sin, we can be sure it’s going to leave all kinds of death and destruction in it’s path – unless the Lord graciously intervenes to prevent it.

(g) The point of this message is that when death and destruction come, we can’t blame God. Verse seventeen says He is the giver of every good and perfect gift (c.f. James 1:17) – and neither death nor physical or spiritual destruction fall into those categories.

“Do not be deceived, my beloved brethren” James says in verse sixteen (c.f. James 1:16), when we are tempted it’s our own fault – when we succumb to evil, we have no one to blame but ourselves. Hence, we need to stop blaming other people – we need to stop blaming our circumstances – we need to stop blaming Satan – and above all, we need to stop blaming God. 13“… for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each (of us) is tempted when (we allow ourselves to be) carried away and enticed by (our) own lust. 15(For) when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (c.f. James 1:13-15).

(h) The solution is not to blame God – but to turn to Him for help, so we can learn how to overcome the enemy within.