James Chapter 1 — Commentary on Verse 13

    Whentempted,nooneshouldsay,“Godistemptingme.”ForGodcannotbetemptedbyevil,nor does he tempt anyone.

    James comes now to another kind of temptation. Having spoken about outward trials, he now speaks about inner temptations, so that he might correct a blasphemous error about their origin. Clearly, those outer trials are from God; but these inner trials, or temptations to sin, are altogether inconsistent with the purity and holiness of God’s nature, as the apostle shows here and in the following verses.

    Whentempted,nooneshouldsay. That is, when tempted to sin, for this is how the word is used in Scripture. The Greek word used here means temptations to sin, just as the Greek word used in verse 2 means trials. Thus the devil is called “the tempter” in Matthew 4:3; and in the Lord’s Prayer we pray that we may not be led “into temptation.” So this verse means when one is tempted—that is, so enticed to sin that he is overcome by it.

    Say. That is, either in word or thought, for a thought is the saying of the heart. Some who dare not whisper such a blasphemy certainly imagine it. The apostle implies that the creature is apt to say, to have some excuse or other.

    “God is tempting me.” That is, it was he who enticed or forced me into evil.

    ForGodcannotbetemptedbyevil. The reason here is drawn from the unchangeable holiness of God; he cannot in any way be tempted into evil. Some read it actively—“he is not the tempter of evil”; but this would be a repetition of the last clause. Some translate it as, “God is not the tempter of evil people but only of the good, through afflictions”; but this does not agree with the original phrase, for it does not refer to evil people, but simply, without an article, to evil things. To sum up, God cannot by any thing external or internal be drawn into any evil.

    Nordoeshetemptanyone. That is, God does not seduce anyone. God wants everyone to conform to his holy nature.

    Notes on Verse 13

    Note1. No one should say. Man is inclined to blame others for his own wrongs. Thus Aaron blamed the people for his evil action (see Exodus 32:23-24).

    (1)      Beware of these vain deceptions. Silence and owning up to being guilty is far better. God is glorified when people stop being deceitful. It is best to have nothing to say, nothing but confession of sin.

    (2)      Learn that excuses cut no ice with God. Ignorance is not excused by wrong teaching. When “a blind man leads a blind man,” not one, but “both fall into a pit” (Matthew 15:14)—the blind guide and the blind follower. Saul was rejected as king for obeying the voice of the people rather than the Lord (see 1 Samuel 15:23).

    Note2. People, rather than admitting their guilt, blame God. They think, “It is foolish to blame Satan—to say, I was tempted by Satan.” If there were no Satan to tempt us, we would tempt ourselves. It is useless to blame others—“I was tempted by others.” But it is blasphemous to blame God and say, “I am tempted by God.” People would do anything rather than think badly of themselves, for it is man’s disposition to be “clean in his own eyes” (Proverbs 16:2, KJV). So beware of this wickedness of putting sin upon God. The more natural this is for us, the more we should heed James’s exhortation. We blame God for our evils and sins in various ways:

    (1)      We do this when we blame his providence, the state of things, the times, and the people around us. Adam said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it” (Genesis 3:12). Note that this obliquely reflects on God: “The women you put here with me.” So many plead their distractions. But God sends us miseries not to make us worse, but to make us better, as Paul seems to argue in 1 Corinthians 10:13-14.

    (2)      We blame God for our own evils when we ascribe sin to the defect in divine grace. People say they could do nothing else; God gave them no more grace (see Proverbs 19:3).

    (3)      People blame God for their own sins when they blame all their misfortunes on fate and their birth stars; these are mindless attacks on God himself, under the guise of reflections on his creation.

    (4)      People blame God for their own sins when they are angry without knowing why. Their conscience pricks them, and they fret and fume without knowing why. They want to blame God but dare not, as was the case with David himself: “David was angry because the Lord’s wrath had broken out against Uzzah” (2 Samuel 6:8). He was angry but could not tell who he was angry with. He should have been angry with his own folly. Wicked men display anger: “they will become enraged and, looking upward, will curse their king and their God” (Isaiah 8:21).

    (5)      People blame God for their own sins most of all when they think he makes any suggestion to the soul to persuade it and incline it to evil. Satan may come and give evil counsel to the soul, but God does not.

    (6)      People blame God for their own sins when they misunderstand his decrees, as if they forced you to sin. Men will say, “Who can help it? God wanted it to be like this.” God does not give you an evil nature or evil habits; these are from yourself.

    Note3. ForGodcannotbetemptedbyevil. God is so immutably good and holy that he is above the power of temptation. Men soon warp and vary, but he cannot be tempted. People foolishly compare God with the creature; because we can be tempted, they think God can also. But Habakkuk 1:13 says, “Your eyes are too pure to look on evil.” We should tremble, as we are so easily tempted! How can you stand before the God who cannot be tempted? There are two applications of this note:

    (1)      It is an incentive for closer communion with God. A believer participates in the divine nature (see 2 Peter 1:4). The more of the divine nature you have, the more you can withstand temptations. We easily fall because we have more of man in us than of God. If all memory of sin and Satan were abolished, man himself would become his own devil.

    (2)      Use this thought in your temptations. When natural thoughts rise in us, thoughts against God’s purity, say this: surely God cannot be the author of sin.

    Note4. Nordoeshetemptanyone. The Lord is no tempter; the author of everything good cannot be the author of sin. God tempts no one; people tempt each other in many ways:

    (1)      When you add your authority to countenancing sin. Jeroboam made Israel sin (1 Kings 16:26); the guilt of a whole nation lay on his shoulders. Israel ruined him, and he ruined Israel. So also “Manasseh led Judah and the people of Jerusalem astray, so that they did more evil than the nations the Lord had destroyed before the Israelites” (2 Chronicles 33:9). Note that he “led” them.

    (2)      Through persuasion people pander to others’ lusts: “With persuasive words she led him astray; she seduced him with her smooth talk” (Proverbs 7:21). Note that she led him astray and then seduced him; first he began to waver, and then he could no longer resist.

    (3)      People who encourage others in their evil ways, calling evil good and good evil, are like Ahab’s prophets. They cry “Peace, peace!” to a soul utterly sunk in a pit of perdition. How far these are from the nature of God. God tempts no one; but these people are devils in the shape of men.

    Their work is to seduce and tempt. They are murderers of souls. So the apostle Peter says, “They mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error” (2 Peter 2:18).

    Application. If God tempts no one, then God cannot be the author of sin. First I shall deal with those places that seem to imply this, then, secondly, show you God’s dealing with sin.

    (1)      The teaching in Scripture. There are different levels; some places seem to say that God does tempt, as in Genesis 22:1, “God did tempt Abraham” [KJV; NIV, “God tested Abraham”—Ed. note]. But that was only a trial of his faith, not an inducement to sin. God tries our obedience but does not rouse us to sin.

    But you will say, there are other places that seem to hint that God does incite to sin: “So the God of Israel stirred up the spirit of Pul king of Assyria … who took [Israel] into exile” (1 Chronicles 5:26). But his punishing a hypocritical nation was not evil but just and holy, part of his corrective discipline. God does not tempt the good that they may become evil, but only most justly punishes the evil with evil. The hardening and blinding of Psalm 105:25, Romans 1:24, and other places is not withdrawing good from men, but punishing them according to their wickedness.

    (2)      God’s dealings with sin. All that God does here may be stated in these propositions:

    a.      Without God sin would never exist; without his prohibition, an action would not be sinful. The apostle says, “where there is no law there is no transgression” (Romans 4:15). But I mean without his permission and foreknowledge and, I may add, without his will and concurrence, without which nothing can happen. It cannot be outside the will of God, for then he would not be omniscient; and it cannot be against his will, for then he would not be omnipotent. Every action of ours needs the continued concurrence of God’s providence; and if he did not uphold us, we could do nothing.

    b.      Yet God cannot be looked upon as the direct author of sin. In his providence he knows about sin without sin, as a sunbeam lights on a dunghill without being stained by it. This is best explained by a summary of all those actions in which providence is concerned in man’s sin. Briefly, they are as follows:

    Foreknowledgeandpreordination. God intended and appointed that it should be. Many people who allow prescience deny preordination, for fear of making God the author of sin; but these people fear where no fear is. The Scripture ascribes both to God: “This man was handed over to you by God’s set purpose and foreknowledge” (Acts 2:23). Note that Peter says not only “foreknowledge” but “God’s set purpose,” which implies a positive decree. Now, that cannot infer any guilt or evil in God, for God appointed it, as he intended to bring good out of it. Wicked people have quite contrary intentions. Thus Joseph asked his brothers, when they feared his revenge, “Am I in the place of God?” (Genesis 50:19); that is, was it my design to bring these things to pass, or God’s decree? Who am I that I should resist the will of God? And again in verse 20, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” That is, God decreed it otherwise than you intended; your aim was wholly evil, but God’s was good.

    Permission. God’s decrees imply that sin will exist, but they do not cause it. God leaves us the freedom of our own hearts and our own free choice; he is resolved not to hinder us (see Acts 14:16). Were grace a debt, it would be unjust to withhold it; but God is free and may do with his own as he pleases.

    Concurrenceintheaction,thoughnotinitssinfulness. It says in Acts 17:28, “In him we live and move and have our being.” When God created mankind, he did not make them independent; we not only had our being from him, we still have it in him; we are in him, we live in him, and we move in him. Every action needs the support and concurrence of God.

    Desertionofasinner,andleavinghimtohimself. God may suspend or even withdraw grace in his sovereignty; that is, because he wills it. But he always does this either out of justice or wisdom. And when out of wisdom, it is for the trial of his children: “God left [Hezekiah] to test him and to know everything that was in his heart” (2 Chronicles 32:31). Sometimes God withdraws for the sake of justice, to punish the wicked, as in Psalm 81:12, “So I gave them over to their stubborn hearts to follow their own devices.” When grace is withdrawn, which should moderate and govern the affections, man is left to the impulses of his own lusts. God cannot be blamed for any of this.

    Concession. Wicked instruments such as evil acquaintances and false prophets are allowed to stir men up to evil: “The Lord has put a lying spirit in the mouth of all these prophets” (1 Kings 22:23). In God’s providence, the evil spirit is brought in and uses wicked instruments. But the Lord is sovereign over all the instruments of deceit, so that they are restrained within limits.

    Sometimes God’s providence appears to be a trap. But this reflects no dishonor on God, because these events are good in themselves and are not temptations to sin. Wicked men abuse even the best things. God’s Word irritates their corruption; sin draws strength from God’s commandment: “Make the hearts of this people calloused”—that is, dull and heavy (Isaiah 6:10). The preaching of the Word, which should instruct them, makes them even more dull of hearing. Yet in all this God promises the glory of his justice.

    AjudicialhandingovertothepowerofSatanandtheirownvileaffections. “God gave them over to shameful lusts” (Romans 1:26). The truth is, we give ourselves over to evil. It is only because this serves God’s ends that it is said, “God gave them over.”

    Alimitationofsin. As God sets the bounds of grace according to his own good pleasure, so he sets the limits of sin. “Surely your wrath against men brings you praise, and the survivors of your wrath are restrained” (Psalm 76:10).

    Godturnsittohisglory. God is so good that he would not allow evil if he could not bring good out of it. In the event of sin, it may be termed (as Gregory said of Adam’s fall) “a happy fall,” because it makes way for the glory of God. Note how many good attributes advance because of sin—mercy in pardoning, justice in punishing, wisdom in ordering, power in overruling it. The picture of providence would not be half so fair were it not for these black lines and darker shadows. So I must never blame God for allowing sin, as he offers so much mercy as he forgives sin.

    But each one is tempted when, by his own evil desire, he is dragged away and enticed.

    James now shows the true cause of sin, having dealt with the false cause—namely, God’s providence. The true cause of sin is in every man’s soul; it is his evil desire.

    But each one is tempted. James speaks universally, because no one is free except Christ.

    When,byhisownevildesire. He says hisown because although we all have a corrupt nature, every one has a particular inclination to this or that sin rooted in his nature. Own excludes all attacks from outside. There is no greater enemy than our own nature.

    His own evil desire. In order to show you what is meant by evil desire, I must make the following premises: (1) The human soul is mainly made up of desires. It is like a sponge, always thirsty and seeking something with which to fill itself. (2) This bias of the soul inclines toward desire. (3) Since the fall, people concentrate on their desires more than on anything else; so they are so corrupt that they influence all the rest. These reasons show why all sin is expressed by evil desire.

    Lust may be considered in two ways:

    (1)      As a power, it is disposed towards evil, in all the faculties. “For the sinful nature desires what is contrary to the Spirit” (Galatians 5:17).

    (2)      As an act, the actual evil desire is nothing other than the first stirring of our human nature.

    Heisdraggedawayandenticed. Some think that in these two words the apostle gives two reasons for sin—one internal, which is lust, hinted at in the first word, dragged; the other external, a bait to entice the soul. As Plato said, “Pleasure is the bait of sin.” Piscator and our translators seem to favor this and translate the words thus: when,byhisownevildesire,heisdraggedaway andenticed, intimating that he is dragged away by his own evil desire and enticed by the object. However, the position of the words in the original shows that both refer to evil desire: “when he is dragged away and enticed by his own evil desire.”

    Notes on Verse 14

    Note1. The origin of evil is in man’s own evil desires, the Adam and Eve in our own hearts. A man is never truly humble until he expresses indignation against himself. Do not say it was God’s fault. He gave a pure soul. Suggestion can do nothing without evildesire. Nazianzen says, “The fire is in our wood, though it is the devil’s flame.” You cannot blame the world; there are allurements about, but it is your fault if you swallow the bait. Do not put all the blame on the sin of the times; good men are best in worst times, stars that shine brightest in the darkest nights. It is your venomous nature that turns everything to poison.

    Note2. Above everything else, a man should watch out for his desires. All sin is called evil desire. God requires the heart: “My son, give me your heart,” which is the center of desires. The first thing through which sin makes itself known is evildesire. Before there is any consultation in the soul, there is a general tendency or bias in the soul. So look out for your evil desires; the whole person is swayed by them.

    Note3. Evildesire ensnares the soul by force and flattery. You are either draggedaway or enticed.

    First, dragged away. One way of knowing if desires are wrong is if they give too much pleasure. When affections are impetuous, you have good reason to be suspicious of them. Do not satisfy them. Greediness is an indication of uncleanness (Ephesians 4:19). When the heart burns or pants, it is not love but evildesire. When you cry out to God, “What a wretched man I am! Who will rescue me … ?” (Romans 7:24) you discern this power over your souls. This comes about:

    (1)      When your desires are irrational, but you are overtaken by brutish rage. “They are well-fed, lusty stallions, each neighing for another man’s wife” (Jeremiah 5:8). They had no more control over themselves than a well-fed horse. This they proved with unbridled license against all reason and restraints.

    (2)      When your desires become uncontrollable. This is what the apostle calls “passionate lust” (1 Thessalonians 4:5). This violence is clearly seen in sensual appetite, as well as in other sins. “[They] were inflamed with lust for one another” (Romans 1:27).

    (3)      When evildesire troubles the soul so much that the person becomes ill. Thus Amnon was sick for Tamar (2 Samuel 13:2); that was a sickness of lust and uncleanness. Ahab was sick with covetousness (1 Kings 21:4), and Haman for honor (Esther 5).

    The power of these evil desires tells us:

    (1)      Why wicked men are so set on sin and give themselves over to it and harm themselves. They “draw sin … as with cart ropes” (Isaiah 5:18). As beasts that are under the yoke put out all their strength to draw the load that is behind them, so these draw on wickedness to their disadvantage; they commit it even if it is difficult and inconvenient. So Jeremiah 9:5 says that they “weary themselves with sinning.” Why is this? There is a power in sin that they cannot withstand.

    (2)      Why the children of God cannot do as they want in order to resolutely withstand temptation or perform duties acceptably. Evildesire may overpower them. Note that James said, Eachoneis tempted, which includes the godly. A wicked man does nothing but sin—his works are merely evil; but a godly man’s deeds are not wholly good: “For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing” (Romans 7:19). Although they do not plan to indulge in sin, they may become discouraged in the way of grace. “You do not do what you want” (Galatians 5:17). Resolutions are broken by this potent opposition.

    Second, note that the next ploy of lust is flattery—enticed. That is one of the stumbling-blocks to conversion—evildesire promises delight and pleasure. Job 20:12 says, “though evil is sweet in his mouth and he hides it under his tongue.” They are enticed by mischievous pleasure. So then:

    (1)      Learn to be suspicious about things that give you too much pleasure. Pleasures are only enticements, baits that have hooks under them.

    (2)      There is need for great care. Pleasure is one of the baits of evil desires. The truth is, all sins are rooted in a love of pleasure. Therefore, be watchful.

    Then,afterdesirehasconceived,itgivesbirthtosin;andsin,whenitisfull-grown,givesbirthto death.

    Then, after desire. James goes on to describe the progress of sin: after birth comes death.

    Hasconceived—that is, as soon as sin begins to stimulate desires. Sin, or the corrupt nature, having inclined the soul to an ungodly object, works to set the soul in an evil frame of mind.

    It gives birth to. That is, it completes sin and brings it to effect in us.

    Sin. That is, actual sin. Our Saviour says that our first inclinations are sinful: see Matthew 5:28.

    Andsin,whenitisfull-grown. That is, settled into a habit. But why does the apostle say, whenitisfull-grown? (1) The apostle does not distinguish between sins. Every sin is mortal in its own nature and hands over the sinner to death and punishment. (2) Death is the result of all sin. Death may be laid not only at sin’s door, but also at the door of evil desires.

    Givesbirthto. That is, hands the soul over to death. Evil desire is the mother of sin, but sin deserves death.

    Death. This is but a euphemism for damnation; the first and second death are both implied.

    The apostle shows that the supreme cause of sin is lust, and its result is death.

    Notes on Verse 15

    Note1. Sin takes over the spirit gradually. Evil desire leads to delightful thoughts, which lead the mind astray; then sin is born, disclosed, and strengthened; and then the person is destroyed. Sin is progressive, as David noted: “Blessed is the main who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers” (Psalm 1:1). Sin is never stationary: first, it is wicked, then sinners, then mockers; first counsel, then way, then seat.

    Application1. Oh, that we were wise enough to resist sin! A Christian’s life should be spent watching out for evil desire. It is dangerous to give way to Satan (see Ephesians 4:27).

    Application2. This warns us about the danger of “small” sins. Consider how dangerous they are. It is not only great faults that ruin the soul, but small ones as well; dallying with temptations has serious consequences.

    Note2. Evil desires are fully conceived and formed in the soul when the will is drawn and gives its consent. So then, if evil desires have penetrated your thoughts, keep them from controlling your will.

    Note3. What is conceived in the heart usually comes out in life and conversation. That is the reason why the apostle Peter tells Christians to take care about the heart: “Abstain from sinful desires” (1 Peter 2:11).

    (1)      Learn that the hypocrite cannot always be hidden. God says that “his wickedness will be exposed in the assembly” (Proverbs 26:26).

    (2)      Learn the danger of neglecting evil desires and evil thoughts. If they are not suppressed, they will flower into sins. Permitted thoughts bring the mind and temptation together. David thought about Bathsheba’s beauty, and so was all on fire. It is wrong to toy with thoughts.

    (3)      Learn what a mercy it is when sinful conceptions are stillborn. Restraints are a blessing. We are not as evil as we would have been otherwise. Take note of when your sinful ways are hedged around by providence (see Hosea 2:6).

    Note4. The result of sin is death; the apostle Paul says, “Those things result in death” (Romans 6:21). Sin comes with a pleasing and delightful sweetness, promising nothing but satisfaction and contentment; but the end is death. “The soul who sins is the one who will die” (Ezekiel 18:4). This is a principle stamped on nature. The godless were aware of it (Romans 1:32).

    Application 1. This teaches us to halt the progress of evil desires that end in death and damnation. Place a flaming sword in the path of your ungodly delights (see Genesis 3:24). Wake up your soul; consider what Wisdom says: “All who hate me love death” (Proverbs 8:36).

    Application2. This shows us why we have to kill sin before it kills us. Either sin dies or the sinner dies. The life of sin and the life of a sinner are like two buckets in a well—if the one goes up, the other must come down. When sin lives, the sinner must die. There is an evil in sin and evil after sin. The evil in sin is breaking God’s law, and the evil after sin is its just punishment. People who are not aware of the evil in sin will become aware of the evil after sin. For the regenerate, all God’s dispensations save the person and destroy the sin: “You were to Israel a forgiving God, though you punished their misdeeds” (Psalm 99:8). God spared the sinner but punished the sin. The apostle Paul, speaking of himself when the power of the Word first came on him, says, “Sin sprang to life and I died” (Romans 7:9). So it is better that sin should be condemned than that you should be condemned. It is better that sin should die than that I should die; therefore, I should destroy my sin so that my soul escapes.

    Application3. Bless God who has delivered you from a state of sin; your soul has escaped a death-trap. Never look back on Sodom except with loathing; thank God that you have escaped. “I will praise the Lord, who counsels me” (Psalm 16:7). I might have been Satan’s slave, and I deserved the reward of my own death; but God has called me to life and peace. In one place conversion is described as being called out of darkness into marvelous light; that is a great deal. But elsewhere it is described as being translated from death to life. I might have wasted my days in pleasure and vanity, and then gone to hell. Oh, blessed be the name of God forevermore, who has delivered me from so great a death!

    Don’t be deceived, my dear brothers.

    The apostle has argued with them about God being the author of sin; now he warns them against this blasphemy. There is no difficulty in this verse.

    Don’tbedeceived. Do not wander. This metaphor is taken from straying sheep. Sometimes it indicates deviating from the Word as the yardstick of truth, which we most often express by the term “error.”

    Mydearbrothers. Speaking to them about an error, he is very meek with them, and therefore his request is loving and sweet.

    Notes on Verse 16

    Note1. It is not good to brand things as errors until we have proved them to be so. After he had argued the matter with them, he said, Don’tbedeceived. (1) Loose slings do no good. Only fools are afraid of hot words. Facts do far better than invective. Our Saviour never denounced anyone without giving a reason for it. (2) This is an easy way to soil the holy truths of God. How often the Papists call us heretics. “These men speak abusively against whatever they do not understand” (Jude 10). If disputes were settled by argument rather than prejudice, there would be fewer differences.

    Application. So we should be less passionate and more thoughtful. We should condemn things through reason rather than through abusive language. General invectives only make superficial impressions. Identify and name the error.

    Note2. We should be as careful to avoid errors as to avoid vices. A blind eye is worse than a lame foot. Indeed, a blind eye may cause lameness; without light, you are apt to stumble. Some opinions seem remote and theoretical, and yet they influence us; they make the heart foolish, and then life will not be right. There is a link between truth and truth, just as there is between grace and grace. So speculative errors do influence us. Some false teaching seems to encourage discipline; but when it is correctly evaluated, it greatly discourages discipline. So then, beware of false teachings in case your spirit is engulfed by them. People think nothing is to be avoided that is not an evil action and clearly wrong. But remember, there is contamination of the spirit as well as contamination of the body (2 Corinthians 7:1); a vain mind is as repugnant to God as an evil life. Error and idolatry are as dangerous as drunkenness and prostitution; therefore, you should carefully avoid everything that entices you into error, as well as those things that draw you into sin. Because error is the more plausible of the two, it is more deceptive. I am sure that many people toy with ideas because they do not know their danger. All false principles have a secret but pestilent influence on life.

    Note3. Don’tbedeceived. That is, do not be mistaken in this matter. It is a hard thing to see how God condones the act and not the evil motivation behind the act; however difficult this is to understand, Don’tbedeceived. Where truths are not plain to see, people tend to deviate from them. Many truths suffer a great deal because of their intricacy. False teachings may be so similar that it is hard to distinguish them. Human nature is prone to error; and, therefore, when truth is hard to discover, we content ourselves with our own prejudices. All truths are surrounded with such difficulties, so that those who want to doubt easily stumble: “This is a hard teaching. Who can accept it?” (that is, understand it) (John 6:60); and then (verse 66), “From this time many of his disciples turned back and no longer followed him.” When there is something to justify our prejudices, we think we are safe enough. God leaves such difficulties as a stumbling-block for those who want to be offended.

    Truth is presented in such a way that though it is clear enough for those who want to know, it is obscure enough to harden other people in their own unbelief. People want to be spared the trouble of prayer, study, and discussion. They are loath to “cry aloud for understanding” (Proverbs 2:3); they love an easy, short route to truth, and therefore run with those mistakes that come to hand, vainly imagining that God does not require belief about those things that are difficult to understand. They do not look for what is sound and solid but what is plausible and at first sight coincides with their thoughts and understanding.

    Application1. You see, then, how necessary it is to pray for gifts of interpretation for your ministers and an understanding heart for yourselves, that you may not be discouraged by the difficulties that surround the path of truth. Pray that God will give ministers a clear spirit and a plain expression and yourselves a right understanding. This is better than to grumble at the dispensation of God, that he should leave the world in such doubt and suspense. Chrysostom observes that saints do not pray, “Lord, make a plainer law,” but, “Open my eyes that I may see wonderful things in your law,” as David does (see Psalm 119:18). It is an unreasonable demand for blind people to desire God to make a sun so they can see. It is better to desire gifts of the Spirit for the minister, that the Scriptures might be opened; and the grace of the Spirit for ourselves, that our understanding might be opened, so that we may come to discern the mind of God.

    Application2. This shows how much people who make the things of God obscure are to blame. Many people have the ability to raise a cloud of dust with their own feet, and so darken the brightness and glory of the Scriptures.

    Note4. Note the importance of the matter. The mistake is so dangerous that James is all the more earnest. Don’tbedeceived. Note that errors about the nature of God are very dangerous. There is nothing more natural to us than to have wrong thoughts about God, and nothing is more dangerous. All behavior depends on keeping the glory of God unstained in your understanding. You see in Romans 1:23-24 that they “exchanged the glory of … God” and then “God gave them over in the sinful desires of their hearts.” Idolatry is often expressed by prostitution; bodily and spiritual uncleanness usually go together. Wrong thoughts about God harm the spirit and make people lose their sense and their desire for piety. Do not let the glory of God be tarnished in your thoughts; abhor whatever comes into your mind or may be suggested by other people if it tends to eclipse the divine glory in your thinking.

    Note5. Mydearbrothers. A gentle approach best shows people their errors. It is said that we must speak to kings with silk words. Certainly we need to be very tender toward people who differ from us, speaking to them with silk words. Where the matter is likely to cause displeasure, the manner should not be harsh; pills should be sugared, so that they may be easily swallowed. Many people have been lost through harshness because you make them go over to the other party. Tertullian, when he had spoken favorably of the Montanists, was forced to join their fellowship through the harshness of the priests of Rome. Meekness may win over those who are not committed. Men from another party will think everything is spoken out of rage and anger against them. Don’tbedeceived,mydearbrothers. I would to God we could learn this wisdom today: “Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth” (2 Timothy 2:25).