What does the Bible say about temptation?

Some people do not seem able to understand any other sort of temptation than the incitement to do evil, and they argue that temptation can have neither force nor meaning to a man unless there is within him the desire, or at least the liability to yield. We are all familiar with that character of temptation, and it is recognised in the Scriptures, where we read, "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts He any man: but every man is tempted, when he is drawn away by his own lusts and enticed" (James 1:13-14). Yet we are also told in the same Scriptures, "God did tempt Abraham" when He bade him offer up Isaac (Gen. 22:1). This must have been some other kind of temptation than that of which James speaks; it was certainly not an enticement to do evil; it could not have been, for it is as impossible that God should tempt a man in that way, as it is impossible for Him to lie. It was a testing of what was in Abraham; his faith was put into the crucible and it came out of it, as we know, as gold tried by the fire. And this character of temptation is spoken of more often in the Scriptures than that of enticement to sin.

There are some who do not seem able to understand any other sort of temptation than the incitement to do evil, which is the modern meaning of the word, and they argue that temptation can have neither force nor meaning to a man unless there is within him the desire, or at least the liability to yield. Now we are all familiar with that character of temptation, and it is recognised in the Scriptures, where we read,

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 by his own lusts and enticed” (Jas. 1:13-14). Yet, we are also told in the same Scriptures, “God did tempt Abraham” when He bade him offer up Isaac (Gen. 22:1). This must have been some other kind of temptation than that of which James speaks; it was certainly not an enticement to do evil; it could not have been, for it is as impossible that God should tempt a man in that way, as it is impossible for Him to lie. It was a testing of what was in Abraham; his faith was put into the crucible and it came out of it, as we know, as gold tried by the fire. And this character of temptation is spoken of more often in the Scriptures than that of enticement to sin.

There are some who do not seem able to understand any other sort of temptation than the incitement to do evil, which is the modern meaning of the word, and they argue that temptation can have neither force nor meaning to a man unless there is within him the desire, or at least the liability to yield. Now we are all familiar with that character of temptation, and it is recognised in the Scriptures, where we read,

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 by his own lusts and enticed" (Jas. 1:13-14). Yet, we are also told in the same Scriptures, "God did tempt Abraham" when He bade him offer up Isaac (Gen. 22:1). This must have been some other kind of temptation than that of which James speaks; it was certainly not an enticement to do evil; it could not have been, for it is as impossible that God should tempt a man in that way, as it is impossible for Him to lie. It was a testing of what was in Abraham; his faith was put into the crucible and it came out of it, as we know, as gold tried by the fire. And this character of temptation is spoken of more often in the Scriptures than that of enticement to sin.

"Temptations" in this passage is more what we generally understand as "trials." It is the same word in verses 13, 14, and this will help us to apprehend its use. God's "temptations" are really tests, as verse 3 shows, where the reason given for rejoicing when we fall into divers temptations is that we know that the trying (or proving) of our faith works out, in the issue, patience or endurance. It is in the same sense that we read of God tempting Abraham - that is, that He tested him by the command to offer up Isaac. But when we come to verse 13 (which again is a contrast with verse 12) James speaks of temptation to sin; and, as he teaches us, with this God cannot have anything to do. There is therefore the widest possible difference between the two temptations. On God's part, if He "tempt" us, it is with the object of proving us, of letting us see what is in our hearts; and thus our blessing is the end in view. On Satan's part, for it is he who acts upon our flesh and seeks to stimulate its lusts, it is that he might destroy our testimony, even if he cannot compass our destruction. As another example of the usage of the word, reference may be made to 1 Cor. 10:13. The character of the "temptation" is not here specified; but it is manifest that the Corinthians were assailed by trials which tested their fidelity. To encourage their hearts the apostle assures them that there was nothing extraordinary in what they were passing through, that it was only what was "common to man." Then he brings in God in the most beautiful way, God in His faithfulness, as the support of their souls, and tells them that He will not suffer them (for He was watching over them) to be tempted above that they were able; but will with the temptation make a way of escape, that they may be able to bear it. Blessed assurance and a blessed stay for the tried and desponding heart. It will then be seen from these and similar scriptures that the temptations in which we are to rejoice are those which, meeting us in the wilderness path, test our confidence in God, and show us in how far we are depending on Him for our strength and support. Peter also speaks of these temptations, and in connection with the trial of our faith in the light of the future - at the appearing of Jesus Christ. (1 Peter 1:6-7.)

116 There is, however, a second meaning to the word "temptation." Though it often signifies trial from outward circumstances, it is also employed for another sort of trial - that which comes from within, the temptation from lust, which is entirely different. God can try us externally, in order to bless us, and He does so. He tried Abraham, but He cannot in any way tempt by lust. When it is a question, not of putting obedience and patience to the test, but of sin, the condition of the soul is dealt with, for its correction and advancement. But as regards the calling forth of lust, it cannot be said that God tempts. "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."

Though the primary thought of this passage is the testing which God permits to come upon believers, yet we cannot rule out altogether the idea of temptation, since every test brings with it the temptation to succumb, by gratifying ourselves rather than glorifying God. Hence when God tests us we might be so foolish as to charge Him with tempting us. This it is which leads to the next short paragraph, verses 13 to 15.

God Himself is above all evil. It is absolutely foreign to His nature. It is as impossible for Him to be tempted with evil as it is impossible for Him to lie. Equally so it is impossible for Him to tempt anyone with evil though He may permit His people to be tempted with evil, knowing well how to overrule even that for their ultimate good. The real root of all temptation lies within ourselves, in our own lusts. We may blame the enticing thing which from without was presented to us, but the trouble really lies in the desires of the flesh within.

Let us lay hold of this fact and honestly face it. When we sin the tendency is for us to lay a great deal of the blame on our circumstances, or at all events on things without, when if only we are honest before God we have no one and nothing to blame but ourselves. How important it is that we should thus be honest before God and judge ourselves rightly in His presence, for that is the high road to recovery of soul. Moreover it will help us to judge and refuse the lusts of our hearts, and thus sin will be nipped in the bud. Lust is the mother of sin. If it works it brings forth sin, and sin carried to completion brings forth death.

Now, it is very important that we should clearly understand the meaning of the word "tempted," as applied to the blessed Lord Jesus Christ. There is no difficulty in understanding its meaning as applied to all other men. If you will turn to the Epistle of James (James 1:14-15), it will help to show the contrast: "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."

From this it is very evident what the meaning of the word "tempted" is, as applied to you and me. Clearly it is the drawing forth of a principle that is within us. There is in fallen man a principle which responds to and is acted upon by the allurements or terrors which Satan brings to bear upon him. So when we speak of temptation as applied to ourselves, it is the calling out of the evil which is in us. How well we know it, if, indeed, we know ourselves in the light of God's holy presence! But, alas! how many have never as yet measured themselves with that light and hence it is, I have no doubt, that the man of self is but little and imperfectly known. We talk of Satan's tripping up and turning the feet aside, and doubtless this is painfully true but is it not too often pleaded and urged with solemn forgetfulness, that there is that in man upon which the enemy can act, and that the great power of the temptation of the enemy is in the principle that he finds within man? In this, be assured, lies the secret of the energy of Satan acting upon us, finding a response and an echo there — a something which at once responds to his touch.

I know too well that when we are tempted of Satan there is an echo within, an answer there; and instead of being suffering to us, it is pleasure. "But every one is tempted, drawn away, and enticed by his own lust; then lust, having conceived, gives birth to sin; but sin, fully completed, brings forth death." James 1:14-15. What solemn, searching words are these!

But then, as to the solicitation, there is a careful guard here. When a man is tempted, he must not say, "I am tempted of God: for God cannot be tempted with evil things, and Himself tempteth no one with evil." The trial of faith is a very different thing. The devil solicits with evil; but then he finds in us that which he counts upon as being ready to yield to the temptation; and, in fact, any one is tempted when he is drawn away and enticed by his own lust. This is the only thing that can make him accessible. God is over all in the way of permitting the external solicitation, but the internal is of man himself. There, he is master of himself, and thus responsible for the issue ever being against him. Here, that which begins in pleasure ends naturally in death. "Lust, when it hath conceived, bringeth forth sin; and sin, when it is completed, bringeth forth death."*

(Vv. 13-15). The Apostle passes on to warn us of another character of trial. He has been speaking of the trial of faith that comes from circumstances without (verses 2, 3); now he warns us not to confound this form of trial with the trials that come from the flesh within. God can try us with outward circumstances, but God cannot be tempted with evil, neither does He tempt any man to do evil. We, indeed, can be tempted by evil, through lust within, and thus enticed into doing evil. Judas, enticed by the lust of money in his heart, fell into the devil's temptation to gratify that lust by betraying the Lord. The lust within led to the sin of the betrayal, and the sin of the betrayal brought forth death.