Tiago 1:13-15

DISCOURSE: 2357
SIN THE OFFSPRING OF OUR OWN HEARTS

Tiago 1:13. 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: but every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

THERE are temptations necessarily connected with the Christian life, and which often, through the weakness of our nature, become the occasions of sin: and there are other temptations which are the direct and immediate cause of sin. The former are external; the latter are within a man’s own bosom. The former may be referred to God as their author, and be considered as a ground of joy: the latter must be traced to our own wicked hearts; and are proper grounds of the deepest humiliation. This distinction is made in the passage before us. In the foregoing verses the former are spoken of [Note: ver. 2, 12.]; in the text, the latter.

In the words of our text, we notice the origin, the growth, and the issue of sin. We notice,

I. Its origin—

Many are ready to trace their sin to God himself—
[This is done when we say, “I could not help it:” for then we reflect on our Maker, as not enduing us with strength sufficient for our necessities. It is done also, though not quite so directly, when we ascribe our fall to those who were in some respect accessary to it: for then we blame the providence of God, as before we did his creative power. It was thus that Adam acted, when he imputed his transgression to the influence of his wife, and ultimately to God who gave her to him [Note: Gênesis 3:12.]

But God neither is, nor can be, the Author of sin—
[He may, and does, try men, in order to exercise their graces, and to shew what he has done for their souls. Thus he tempted Abraham, and Job, and Joseph, and many others. But these very instances prove that he did not necessitate, or in any respect influence, them to sin; for they shone the brighter in proportion as they were tried. But he never did, nor ever will, lead any man into sin. And though he is said to have “hardened Pharaoh’s heart,” and to have “moved David to number the people,” he did not either of these things in any other way than by leaving them to themselves [Note: Êxodo 4:21 and 2 Samuel 24:1. with 2 Crônicas 32:31.]

All sin must be traced to the evil propensities of our own nature—
[“A clean thing cannot be brought out of an unclean;” and therefore no descendant of Adam can be free from sin. We have within us a secret bias to sin; which, however good our direction appear to be, operates at last to turn us from God. That bias is called “lust,” or desire, or concupiscence: and it works in all, though in a great variety of degrees and manner. All sin is fruit proceeding from this root, even from “the lust that wars in our members;” and in whatever channel our iniquity may run, it must be traced to that as its genuine and proper source.]
This will appear more strongly, while we mark,

II.

Its growth—

Its first formation in the soul is often slow and gradual—
[“Lust,” or our inward propensity to sin, presents something to our imagination as likely to gratify us in a high degree. Whether it be profit, or pleasure, or honour, we survey it with a longing eye, and thereby our desire after it is inflamed. Conscience perhaps suggests that it is forbidden fruit which we are coveting; and that, as being prohibited, it will ultimately tend rather to produce misery than happiness. In opposition to this, our sinful principle intimates a doubt whether the gratification be forbidden; or at least whether, in our circumstances, the tasting of it be not very allowable: at all events, it suggests that our fellow-creatures will know nothing respecting it; that we may easily repent of the evil; and that God is very ready to forgive; and that many who have used far greater liberties are yet happy in heaven; and that, consequently, we may enjoy the object of our desire, without suffering any loss or inconvenience. In this manner the affections are kindled, and the will is bribed to give its consent [Note: Isaías 44:20. See this whole process illustrated, Gênesis 3:1.]: then the bait is swallowed, the hook is fastened within us; and we are “dragged away [Note: These seem to be the precise ideas intended to be conveyed by δελεαζόμενοςκαὶ ἐξελκόμενος.]” from God, from duty, from happiness; yea, if God do not seasonably interpose, we are drawn to everlasting perdition.]

Its progress to maturity is generally rapid—
[The metaphor of a foetus formed in the womb, and brought afterwards to the birth, is frequently used in Scripture in reference to sin [Note: Jó 15:35.Salmos 7:14. with the text.]. When the will has consented to comply with the suggestions of the evil principle, then the embryo of sin is, if we may so speak, formed within us; and nothing remains but for time and opportunity to bring it forth. This of course must vary with the circumstances under which we are: our wishes may be accomplished, or may prove abortive: but whether our desire be fulfilled or not, sin is imputed to us, because it formally exists within us: or rather it is brought to the birth, though not altogether in the way we hoped and expected.]

We proceed to notice,

III.

Its issue—

Sin was never barren; its issue is numerous as the sands upon the sea-shore: but in every instance the name of its first-born has been “death.” Death is,

1. Its penalty—

[Death temporal, spiritual, and eternal, was threatened as the punishment of transgression while our first parents were yet in paradise. And on many occasions has the threatening been renewed [Note: Ezequiel 18:4.Romanos 1:18; Romanos 6:21; Romanos 6:23.Gálatas 3:10.] — — — So that sin and death are absolutely inseparable.]

2. Its desert—

[The fixing of death as the consequence of transgression was no arbitrary appointment. The penal evil of death is no more than the moral evil of sin. Consider the extreme malignity of sin: What rebellion against God! What a dethroning of God from our hearts! What a preferring of Satan himself, and his service, to God’s light and easy yoke! View it as it is seen in the agonies and death of God’s only Son: Can that be of small malignity which so oppressed and overwhelmed “Jehovah’s fellow?” Of those who are now suffering the torments of the damned, not one would dare to arraign the justice of God, or to say that his punishment exceeded his offence: whatever we in our present state may think, our mouths will all be shut, when we have juster views, and an experimental sense, of the bitterness of sin [Note: Mateus 22:12.]

3. Its tendency—

[We may see the proper effect of sin in the conduct of Adam, when he fled from God, whom he had been accustomed to meet with familiarity and joy [Note: Gênesis 3:8.]. He felt a consciousness that his soul was bereft of innocence; and he was unable to endure the sight of Him whom he had so greatly offended. In the same manner sin affects our minds: it indisposes us for communion with God; it unfits us for holy exercises: and, if a person under the guilt and dominion of it were admitted into heaven, he would be unable to participate the blessedness of those around him; and would rather hide himself under rocks and mountains, than dwell in the immediate presence of a holy God. Annihilation would be to him the greatest favour that could be bestowed upon him; so truly does the Apostle say, that “the motions of sin do work in our members to bring forth fruit unto death [Note: Romanos 7:5.].”]

Advice—
1.

Do not palliate sin—

[Though circumstances doubtless may either lessen or increase the guilt of sin, nothing under heaven can render it light or venial. Our temptations may be great; but nothing can hurt us, if we do not ourselves concur with the tempter. That wicked fiend exercised all his malice against our adorable Lord; but could not prevail, because there was nothing in him to second or assist his efforts. So neither could he overcome us, if we did not voluntarily submit to his influence. All sin therefore must be traced to the evil dispositions of our own hearts; and consequently affords us a just occasion to humble ourselves before God in dust and ashes. If we presume to reflect on God as the author of our sin, we increase our guilt a hundred-fold: it is only in abasing ourselves that we can at all hope for mercy and forgiveness.]

2. Do not trifle with temptation—

[We carry about with us much inflammable matter, if we may so speak; and temptation strikes the spark which produces an explosion. How readily are evil thoughts suggested by what we see or hear; and how strongly do they fix upon the mind! “Behold how great a matter a little fire kindleth!” Let us then stand at a distance from the places, the books, the company, that may engender sin. And let us, in conformity with our Lord’s advice, “watch and pray, that we enter not into temptation.”]

3. Do not for one moment neglect the Saviour—

[There is none but Jesus that can stand between sin and death. Indeed even “he overcame death only by dying” in our stead: and we can escape it only by believing in him. We deserve death: we have deserved it for every sin we have ever committed. Ten thousand deaths are our proper portion. Let us then look to Him who died for us. Let us look to him, not only for the sins committed long ago, but for those of daily incursion. Our best act would condemn us, if he did not “bear the iniquity of our holy things.” He is our only deliverer from the wrath to come: to Him therefore let us flee continually, and “cleave unto him with full purpose of heart.”]