Being a Christian doesn't exempt us from the trials which are common to all men. In fact, some trials come to the believer which unbelievers know nothing about. James, therefore, is concerned lest his readers succumb to outward pressures and inner compulsions.
He fears Satan will use the hardships common to life in general or those peculiar to the Christian to cause him to sin and then to lay the blame for it upon God. Writing to warn us of these pitfalls, James sets before us an incentive to endure and analyzes the real source of temptation to sin.
Part 1 James 1:12
The world "bless" occurs repeatedly in the prayers of God's people. When we cannot think of anything else, we ask for blessing. Scripture uses the world frequently too. James' use of it here means "happy" (Greek makarios).
Happy is the man who endures temptation. But how can that be? Trials are hard to bear. Who can be happy enduring them? Is James suggesting believers are to put of a superficial smile and "grin and bear it"? Hardly! Rather, he is enlarging upon his inspired suggestion tin James 1:2--"count it all joy."
When trials begin, we should view them as a means whereby conditioning patience and maturity develop in us. Now James tells us throughout the whole trial, whatever it may be, we are to endure--remain steadfast in the power of the Holy Spirit. If we do that, James declares, we will experience joy and happiness, because God is working in our lives to prove our faith and to strengthen it.
It follows then, the word "endure" here doesn't mean "to put up with" or "to be forced to"; instead, it means "to stand one's ground, to hold firm with steadfastness". The "blessing" in return for such spiritual perseverance is joy now and a crown of life in the future.
The word "crown" in the Greek actually means "that which surrounds or encompasses." It was awarded to those who had participated in an Olympic contest and succeeded. James is thinking of the final reward which believers who have achieved will receive.
He calls it "the crown of life" and indicates it will be given to those who remain steadfast. The crown of life will also be the special reward to those who lay down their lives for Christ in martyrdom (Rev. 2:10)., for they have persisted in their faithfulness to Christ unto death.
In the face of trials human nature tends to do the opposite of what James suggests. To attempt to escape or run from hardship is much more natural than to endure. Is it not also true that as believers we tend to fluctuate spiritually, according to the circumstances around us? If all is going well, we are on the spiritual mountaintop. Just as quickly, we plummet unto the valley of defeat with the least wind of trouble that blows our way.
James holds out two incentives which should be sufficient to keep us steady int he time of trial--our love for Christ and the prospect of eternal reward.
Part 2 (James 1:13-17)
The word "tempted" here is not the same as the world "tried". Trials are to be counted as joy and endured (James 1:1-12). Temptation is not the be endured; it is to be avoided. God sends trials to us to prove our genuineness, but temptations spring from man's inner desires. Temptations involves solicitation to evil. God never tempts any man in this sense.
But why, does James introduce the subject of temptation when before he was occupied with the manifold trials which God permits to test the reality of our professions?
Hasn't James strayed from his point? Apparently not! James knew what every believer experiences. The trials of life can lead God's children to sin. Under the continual pressure of trials our defenses often weaken, and we lose the battle. No excuse is valid for taking the line of least resistance. God has amply provided for victory unto victory.
James has already written about the availability of God's wisdom to bear up under trials. He has given the formula for receiving heavenly wisdom. Furthermore, he has held out to us the prospect of both present and future blessedness.
Believers cannot say they have not been offered sufficient incentive. yet in spite of these prospects we do not always avail ourselves of the provisions. When we fail to do so, we are opening ourselves wide for Satanic, worldly, and fleshly attacks.
James fears some of the brethren will yield to the temptation to sin and then try to make God responsible for it. James silences any who dare entertain the thought God is the cause of man's sin: "God cannot be tempted with evil, neither tempteth he any man." This means God is Himself sinlessly pure, and it is unthinkable such a holy being could initiate sin or stimulate the desire for it in others.
On the other hand, God permits the existence and often the persistence of outward temptation. Is He not therefore responsible when the believer sins? NO!
Without attempting to reply to all the questions which such a paradox may evoke, James simply states the fact based upon the nature and character of God. Abruptly he dismisses the philosophical problems as if they did not exist. God is impeccable, and He tempts no one to sin.
Man must not implicate God in his inning for two reasons 1). God is holy, He has had no experience of doing evil; 2). He tempts no one to sin. To do so would reflect adversely upon His very character and would contradict His holy purpose for His creatures.
The little world "but" which begins verse 14 is most important I think. It introduces the positive aspect of the subject discussed in verse 13. It presents the answer to the question, where does temptation to sin come from? Man's own uncontrolled inner desire is what draws him away and entices him to sin...snared by his own bait!
The English word "lust" always suggests something evil. The Greek word epithumia, translated "lust" may refer to good or bad desire, depending on the context. When we pervert normal appetites and abuse natural desires, sin enters the picture.
Here in James we are dealing with perverted desires. Because of the separation from God which occurred in the Garden of Eden, we are all born with something in our very constitution which is bent upon perversity. The flesh nature always tends downward; it is godless and corrupt.
The devil, of course, takes advantage of our natural inclinations toward and love for evil. He confronts us with external allurements to sin, and we sin because the adamic nature in us has natural affinity toward sin. The outward temptation triggers desire in our depraved emotions. External enticement receives a favorable response in the soul on account of the continuing activity of our old adamic nature.
The emotions crave sin. The mind contemplates it, and the will pursues it.
Courting sin is dangerous. If somewhere along the way we yield to the temptation to sin and persist in it, death will be the consequence: "It bringeth forth death." Several passages of Scripture warn believers of the possibility of "premature" death if they continue to pursue the natural downward course of sin. (See 1 Cor. 11:29,30; 1 John 5:16).
The impact of verse 16 is we should not wander astray with respect to the source of evil, its progress, or its end results. Neither should we make any mistake about the fact our Father of lights is the source of all good and perfect gifts (vs. 17).
Whatever comes from God is good, not evil. It's impossible for our gracious and glorious God to cast so much as a shadow, for in Him is no darkness at all. If dark shades appear, they must derive from some other source.
Were it not for our desires within; Satan could never gain a victory over us by enticements. Our Lord was enticed by Satan to sin, but Christ could not fall prey to Satan's enticements because He had no lust within Him.
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