Temptation

VIEW:25 DATA:01-04-2020

TEMPTATION.—The English words ‘tempt’ and ‘temptation’ are in the OT—with the exception of Mal_3:15, where a synonym bâchan is used,—the tr. [Note: translate or translation.] of various forms of the root nissâh, which is most frequently rendered ‘prove.’ In Gen_22:1 RV [Note: Revised Version.] tr. [Note: translate or translation.] ‘God did prove Abraham.’ But RV [Note: Revised Version.] retains ‘temptation’ for (a) God’s testing of Pharaoh’s character and disposition (Deu_4:34, RVm [Note: Revised Version margin.] ‘trials’ or ‘evidences’; cf. Deu_7:19; Deu_29:3); (b) Israel’s distrustful putting of God Himself to the proof (Deu_6:16; cf. Exo_17:2; Exo_17:7, Num_14:22, Psa_78:18; Psa_78:41; Psa_78:56). In Psa_95:8 RV [Note: Revised Version.] rightly keeps ‘Massah’ as a proper name, the reference being to the historic murmuring at Rephidim (Exo_17:1 ff.; cf. Deu_33:8, Psa_81:7).
Driver (ICC [Note: CC International Critical Commentary.] , on Deu_6:15) points out, in a valuable note, that ‘nissâh is a neutral word, and means to test or prove a person, to see whether he will act in a particular way (Exo_16:4, Jdg_2:22; Jdg_3:4), or whether the character he bears is well established (1Ki_10:1). God thus proves a person, or puts him to the test, to see if his fidelity of affection is sincere (Gen_22:1, Exo_20:20, Deu_8:2; Deu_13:3; cf. Psa_26:2); and men test, or prove Jehovah when they act as if doubting whether His promise be true, or whether He is faithful to His revealed character (Exo_17:2; Exo_17:7, Num_14:22, Psa_106:14; cf. Isa_7:12).’
2. The Gr. word peirasmos is the usual LXX [Note: Septuagint.] rendering of massâh. It is also ‘a neutral word,’ though in the NT it sometimes means enticement to sin (Mat_4:1, 1Co_7:5, Rev_2:10 etc.; cf. ‘the tempter,’ Mat_4:3, 1Th_3:5). In the RV [Note: Revised Version.] it is almost always tr. [Note: translate or translation.] ‘temptation,’ with the occasional marginal alternative ‘trial’ (Jam_1:2), 1Pe_1:6); the exceptions are Act_20:19, Rev_3:10, where ‘trial’ is found in the text. The Amer. RV [Note: Revised Version.] substitutes ‘try’ or ‘make trial of’ (‘trial’) for ‘tempt’ (‘temptation’) ‘wherever enticement to what is wrong is not evidently spoken of’ (see Appendix to RV [Note: Revised Version.] , note vi.); but ‘temptation’ is retained in Mat_6:13 = Luk_11:4, where the range of the petition cannot be thus limited; cf. Jam_1:2.
3. In expounding the prayer ‘Bring us not into temptation,’ and other passages in which the word has a wider meaning than enticement to sin, the difficulty is partially, but only partially, to be ascribed to the narrowing of the significance of the English word since 1611. If, as Driver thinks, ‘to tempt has, in modern English, acquired the sense of provoking or enticing a person in order that he may act in a particular way (= Heb. hissîth),’ there is no doubt that ‘tempt’ is often ‘a misleading rendering.’ Into such temptation the heavenly Father cannot bring His children; our knowledge of His character prevents us from tracing to Him any allurement to evil. The profound argument of St. James (Jam_1:13) is that God is ‘Himself absolutely unsusceptible to evil,’ and therefore He is ‘incapable of tempting others to evil’ (Mayor, Com., in loc.). But the difficulty is not removed when the petition is regarded as meaning ‘bring us not into trial.’ Can a Christian pray to he exempted from the testing without which sheltered innocence cannot become approved virtue? Can he ask that he may never be exposed to those trials upon the endurance of which his blessedness depends (Jam_1:12)? The sufficient answer is that He who was ‘in all points tempted like as we are’ (Heb_4:15) has taught us to pray ‘after this manner.’ His own prayer in Gethsemane (Mat_26:42), and His exhortation to His disciples (Mat_26:41), prove, by example and by precept, that when offered in subjection to the central, all-dominating desire ‘Thy will be done,’ the petition ‘Bring us not into temptation’ is always fitting on the lips of those who know that ‘the flesh is weak.’ Having thus prayed, those who find themselves ringed round (Jam_1:2, peri) by temptations will be strengthened to endure joyfully. Their experience is not joyous, but grievous; nevertheless, Divine wisdom enables them to ‘count it all joy’ as being a part of the discipline which is designed to make them ‘perfect and entire, lacking in nothing.’
On the Temptation of our Lord see Jesus Christ, P. 447a.
J. G. Tasker.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

In the original languages of the Bible, the words commonly translated ‘temptation’ had a range of meanings. These words were concerned basically with testing. In some cases the purpose of the testing may have been to prove the genuineness or quality of a person or thing. In other cases the purpose may have been to persuade a person to do wrong. In today’s language, ‘temptation’ is usually used in the latter sense, and it is this sense that is the subject of the present article. (For other meanings of the word see TESTING.)
To be expected
God may allow people to meet temptations and trials in order to test their faith, but he will never tempt them to do evil. Rather he wants to deliver them from evil (Mat_6:13; 1Co_10:13; Jam_1:13; 2Pe_2:9). Satan, not God, is the one who tempts people to do wrong (Gen_3:1-6; 1Co_7:5; 2Co_11:3; Eph_4:27; Eph_6:11; 1Pe_5:8-9). Some people blame God when they give in to temptation. The Scriptures point out that the source of their problem lies not with God, but with the sinful desires within their own hearts (Jam_1:13-14).
Sinful human nature creates within people a natural tendency towards sin. This increases the opportunities for temptation and makes them more likely to give in to it (Rom_7:11; Rom_7:14; Rom_7:21; Gal_5:17; Eph_4:22; 1Jn_2:15-16; see FLESH).
But the temptation itself is not necessarily a sin. Jesus’ nature was not corrupted by sin, and his behaviour was never spoiled by sin, yet he met temptation constantly (Luk_4:1; Luk_4:13; cf. Mat_16:23; Mat_22:15; Mar_14:35; Luk_22:28; Joh_6:15; Joh_12:27). In fact, the absence of sin in Jesus was the reason Satan attacked him all the more. Satan had tempted the sinless Adam, and now he tempted the sinless Jesus. But where Adam failed, Jesus triumphed (Mat_4:1-10; cf. Gen_3:1-6).
Israel failed temptation in the wilderness, but Jesus, the true fulfilment of Israel, triumphed over temptation in the wilderness (Mat_4:4; Mat_4:7; Mat_4:10; cf. Deu_6:13; Deu_6:16; Deu_8:3). Jesus suffered the sorts of temptations that are common to human beings in general, but because he was victorious over them, he is able to help his people when they are tempted (Heb_2:18; Heb_4:15).
No excuses
Temptation comes in many forms. Satan has many cunning methods, and people can easily get caught in his trap (2Co_2:11; 1Th_3:5; 1Ti_6:9). But there can be no excuse for giving in to temptation, as some way of escape is always available (1Co_10:13).
Christians should not be over-confident in their own ability to overcome temptation (1Co_10:12). Instead they should be aware of the weakness of sinful human nature, and give it no opportunity to satisfy its desires (Rom_6:12; Rom_13:14).
Although the sin lies in giving in to temptation rather than in the temptation itself, Christians must do all they can to avoid those situations likely to produce temptation (1Co_15:33; 2Ti_2:22). This will require self-discipline as they develop better habits in their behaviour (Col_3:12-13; Gal_5:16), thinking (Rom_8:5; 2Co_10:5; Php_4:8), talking (Eph_5:11-12; Tit_2:8) and praying (Mat_6:13; Mar_14:38). The guiding influence in helping God’s people develop these better habits is the Word of God (Psa_119:11; 2Ti_3:16-17).
The struggle against temptation is more than merely a struggle with the problems of everyday life. It is a battle against the evil powers of Satan (Eph_6:10-12). God has given his Word to his people to equip them for this battle (Mat_4:3-7; Eph_6:16-17), and he has given them the assurance of victory, provided they make the effort to resist the tempter. Each victory strengthens them and enables them to live more confidently and positively in a world still full of temptations (Jam_4:7; 1Pe_5:9-10).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


(מִסָּה, πειρασμός, both meaning trial) in the modern usage of the term, is the enticement of a person to commit sin by offering some seeming advantage. There are four things, says one, in temptation (1) deception, (2) infection, (3) seduction, (4) perdition. The sources of temptation are Satan, the world, and the flesh. We are exposed to them in every state, in every place, and in every time of life. They may be wisely permitted to show us our weakness, to try our faith, to promote our humility, and to teach us to place our dependence on a superior Power; yet we must not run into them, but watch and pray; avoid sinful company; consider the love, sufferings, and constancy of Christ, and the awful consequences of falling a victim to temptation. The following rules have been laid down, by which we may in some measure know when a temptation comes from Satan:
1. When the temptation is unnatural, or contrary to the general bias or temper of our minds;
2. When it is opposite to the present frame of the mind;
3. When the temptation itself is irrational, being contrary to whatever we could imagine our own minds would suggest to us;
4. When a temptation is detested in its first rising and appearance;
5. Lastly, when it is violent. See Brooks, Owen, Gilpin, Capel, and Gillespie on Temptation; South, Seven Sermons on Temptation, in vol. 6 of his Sermons; Pike and Hayward, Cases of Conscience; and Bishop Porteus, Sermons, vol. 1, ser. 3 and 4.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores