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There are three sorts of temptations spoken of in scripture, temptations of seduction, temptations of suggestion, and temptations of affliction; the last were spoken of, in the former verses, Blessed is the man that enduredth temptation: the second sort are spoken of in this verse, Let no man say when he is tempted to sin, I am tempted of God, for God cannot be tempted by it, neither tempteth he any man to it.
Note here, 1. That God is to the author of sin, nor tempts any man to the commission of it; if he did our evil actions could not be properly sins, nor justly punishable by God; for no man can be justly punishable for that which he cannot help and no man can help that which he is compelled unto: and it is very unreasonable to suppose, that the same person should both tempt and punish. To tempt unto sin, is contrary to the holiness of God: and after that to chastise for complying with the temptation, is contrary to the justice of God; God then is not the author of the sins of men.
Note, 2. That men are very apt to charge their sin upon God, and to lay their faults at his door. Let no man say so; intimating, that men are very ready and apt to say so; and that it is to only a fault, but an impious assertion, to say that God tempts any man to sin. Let no man say: he speaks of it as a thing to be rejected with the utmost detestation, a thing so impious and dishonourable to God.
Note, 3. The reason and argument, which the apostle brings against this impious suggestion, God cannot be tempted of evil, neither tempteth he any man; that is, he cannot be drawn to any thing that is evil himself, and therefore it cannot be imagined he should have any inclination or design to seduce others: he can have not temptation to sin from his own inclination, for he has a perfect antipathy against it; and there is no allurement in sin to stir up any inclination in God toward it, for it is nothing but crookedness and deformity: and how can he be supposed to entice men to that which his own nature does abominate and abhor? For none tempts others to be bad, but those who are first so themselves.
Inference, 1. No doctrine then ought to be asserted, or can be maintained, which is contrary to the natural notions which men have of God, as touching his holiness, justice, and goodness.
Inference, 2. If God tempts not us, let us never tempt him: this we do, when we tempt his providence, expecting its protection in an unwarrantable way: as when we are negligent in our calling, and yet depend upon God's providence to provide for our families, which is to approve our folly, and to countenance our sloth.
Note, 4. The true account which our apostle gives of the prevalency and efficacy of temptation upon men, it is their own innate corruption, and vicious inclination, which doth seduce them to it. Every man is tempted, when he is drawn aside of his own lust and enticed.
Mark, he does not ascribe it to the devil; he may and does present the object,and by his instruments may and does solicit for our compliance: his temptations have a moving and exciting power, but can have no prevailing efficacy but from our own voluntary consent; it is our own lusts closing with his temptations which produce the sin: for God's commanding to us to resist the devil, supposes that his temptations are not irresistible.
Learn hence, that man's worst enemy, and most dangerous tempter, is the corruption of his own heart and nature; because it is the inmost enemy, and because it is an enemy that is least suspected: a man's lust is himself, and nature teaches us not to mistrust ourselves: what reason have we then perpetually to pray, that God would not lead us into temptation, but keep us by his good providence out of the way of temptation, because we carry about us such lusts and inclinations as will betray us to sin when powerful temptations are presented to us! There is no such way then to disarm tempations, and take away the power of them, as by mortifying our lusts, and subduing our vicious inclinations.
Note, 5. The account which our apostle gives of the pedigree, birth, and growth of sin: when lust, that is, our corrupt inclinations, and vicious desires, have conceived, that is, gained the consent and approbation of the will, it bringeth forth and engageth the soul in sin: and sin when it is finished in the deliberate outward action, and especially when, by customary practice, it becomes habitual, bringeth forth death, the wages of sin; the first approaches of sin are usually modest, but afterwards it makes bolder attempts: our wisdom is to resist the first beginnings of sin for then we have most strength, and sin least; to suppress sin in the thoughts, to mortify lust in the heart, before it breaks forth in the life, and at last issue and terminate in death: for when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.