Early Church Fathers Scripture Index : Texts
James 1:13
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 684, footnote 7 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Seventh or Final Clause. (HTML)
CCEL Footnote 8816 (In-Text, Margin)
For the completeness of so brief a prayer He added—in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt—“Lead us not into temptation:” that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt,[James 1:13] as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of ...
Ante-Nicene Fathers, Volume 6, page 116, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
The Gospel According to Luke. An Interpretation. (HTML)
CCEL Footnote 997 (In-Text, Margin)
... tempted of the devil. And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but He tempted (tried) him; yet He did not drive him into temptation. The Lord Himself, moreover, tempted (tried) the disciples. Thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil. But God, when He tempts (tries), adduces the temptations (trials) as one untempted of evil. For God, it is said, “cannot be tempted of evil.”[James 1:13] The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by hand, training us for our salvation.
Ante-Nicene Fathers, Volume 6, page 119, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
An Exposition of Luke XXII. 46, Etc. (HTML)
CCEL Footnote 1019 (In-Text, Margin)
... tempted of the devil.” And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but He tempted (tried) him; yet He did not drive him into temptation. The Lord Himself, moreover, tempted (tried) the disciples. And thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil; but God, when He tempts (tries), adduces the temptations as one untempted of evil. For God, it is said, “cannot be tempted of evil.”[James 1:13] The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by the hand, training us for our salvation.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 45, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Concupiscence, How Far in Us; The Baptized are Not Injured by Concupiscence, But Only by Consent Therewith. (HTML)
CCEL Footnote 458 (In-Text, Margin)
... unlawful inclination of our will yielded consent to these lusts of the flesh, we say, with a view to the cure of this fault, “Forgive us our debts;” and we at the same time apply the remedy of a work of mercy, in that we add, “As we forgive our debtors.” That we may not, however, yield such consent, let us pray for assistance, and say, “And lead us not into temptation;”—not that God ever Himself tempts any one with such temptation, “for God is not a tempter to evil, neither tempteth He any man;”[James 1:13] but in order that whenever we feel the rising of temptation from our concupiscence, we may not be deserted by His help, in order that thereby we may be able to conquer, and not be carried away by enticement. We then add our request for that which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 444, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Sinners are Convicted When Attempting to Excuse Themselves by Blaming God, Because They Have Free Will. (HTML)
CCEL Footnote 2956 (In-Text, Margin)
There are, however, persons who attempt to find excuse for themselves even from God. The Apostle James says to such: “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.”[James 1:13-15] Solomon, too, in his book of Proverbs, has this answer for such as wish to find an excuse for themselves from God Himself: “The folly of a man spoils his ways; but he blames God in his heart.” And in the book of Ecclesiasticus we read: “Say not thou, It is through the Lord that I fell ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 530, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Of His Own Will a Man Forsakes God, So that He is Deservedly Forsaken of Him. (HTML)
CCEL Footnote 3584 (In-Text, Margin)
... Lord, from my desire to the sinner;” finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.” For whoever is not led into temptation, certainly is not led into the temptation of his own evil will; and he who is not led into the temptation of his own evil will, is absolutely led into no temptation. For “every one is tempted,” as it is written, “when he is drawn away of his own lust, and enticed;” “but God tempteth no man,”[James 1:13] —that is to say, with a hurtful temptation. For temptation is moreover beneficial by which we are not deceived or overwhelmed, but proved, according to that which is said, “Prove me, O Lord, and try me.” Therefore, with that hurtful temptation which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 137, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Section Where It is Recorded, that Being Moved with Compassion for the Multitudes, He Sent His Disciples, Giving Them Power to Work Cures, and Charged Them with Many Instructions, Directing Them How to Live; And of the Question Concerning the Proof of Matthew’s Harmony Here with Mark and Luke, Especially on the Subject of the Staff, Which Matthew Says the Lord Told Them They Were Not to Carry, While According to Mark It is the Only Thing They Were to Carry; And Also of the Wearing of the Shoes and Coats. (HTML)
CCEL Footnote 973 (In-Text, Margin)
... circumstances with which the narratives of those others deal who have mentioned that the staff was not to be taken? Now this question admits of being solved on the principle of understanding that the staff which, according to Mark, was to be taken, bears one sense, and that the staff which, according to Matthew and Luke, was not to be taken with them, is to be interpreted in a different sense; just in the same way as we find the term “temptation” used in one meaning, when it is said, “God tempteth no man,”[James 1:13] and in a different meaning where it is said, “The Lord your God tempteth [proveth] you, to know whether ye love Him.” For in the former case the temptation of seduction is intended; but in the latter the temptation of probation. Another parallel ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 282, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again, on Matt. vi. on the Lord’s Prayer. To the Competentes. (HTML)
CCEL Footnote 2019 (In-Text, Margin)
9. “Lead us not into temptation, but deliver us from evil.” Will this again be necessary in the life to come? “Lead us not into temptation,” will not be said, except where there can be temptation. We read in the book of holy Job, “Is not the life of man upon earth a temptation?” What then do we pray for? Hear what. The Apostle James saith, “Let no man say when he is tempted, I am tempted of God.”[James 1:13] He spoke of those evil temptations, whereby men are deceived, and brought under the yoke of the devil. This is the kind of temptation he spoke of. For there is another sort of temptation which is called a proving; of this kind of temptation it is written, “The Lord your God tempteth (proveth) you ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 287, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the Lord’s Prayer, Matt. vi. To the Competentes. (HTML)
CCEL Footnote 2071 (In-Text, Margin)
... not into temptation:” forgive what we have done already, and grant that we may not commit any more sins. For whosoever is overcome by temptation, committeth sin. Thus the Apostle James saith, “Let no man say when he is tempted, he is 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 lust, when it hath conceived, bringeth forth sin: and sin, when it is finished, bringeth forth death.”[James 1:13] Therefore that thou be not drawn away by thy lust; consent not to it. It hath no means of conceiving, but by thee. Thou hast consented, hast as it were in thine heart admitted her embrace. Lust has risen up, deny thyself to her, follow her not. It ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 323, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2369 (In-Text, Margin)
15. For as in that it is said, “God tempteth no man,”[James 1:13] it is not to be understood that God tempteth no man with any kind, but only not with some certain kind of temptation; lest that be false, which is written, “The Lord your God tempteth you;” and lest we deny that Christ is God, or say that the Gospel is false, when we read that He asked His disciple “tempting him; but He Himself knew what He would do.” For there is a temptation which induces to sin, with which “God tempteth no man,” and there is a temptation which only ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 241, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 48–59. (HTML)
CCEL Footnote 793 (In-Text, Margin)
5. In order to solve this point, attend. It may be solved by [quoting] a similar mode of speaking. Thou hast it written, “God tempteth not any man;”[James 1:13] and again thou hast it written, “The Lord your God tempteth you, to know whether you love Him.” Just the point in dispute, you see. For how does God tempt not any man, and how does the Lord your God tempt you, to know whether ye love Him? It is also written, “There is no fear in love but perfect love casteth out fear;” and in another place it is written, “The fear of the Lord is clean, enduring for ever.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2504 (In-Text, Margin)
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved[James 1:12-13];” and again, My brethren, count it all joy when ye fall into divers temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 16 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter II. The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown from the unity of will and working which He has with the Father. The attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can the unity of God be maintained. (HTML)
... is no God. For He Who is God cannot but be good, seeing that fulness of goodness is of the nature of God: nor can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a greater. This, then, is the teaching of our faith—that God is not evil, that with God nothing is impossible, that God exists not in time, that God is beneath no being. If I am in error, let my adversaries prove it.[James 1:13]