Tempting of God

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Chris D Sterrett wrote:
> 
> Genesis|22:1  And it came to pass after these things, that God did tempt
> Abraham, and said unto him, Abraham: and he said, Behold, here I am.
> 
> James|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:
> 
> I am curious to see what the answer to this question would be?  If God
> does not tempt
> man, then why does it say in Genesis 22:1 that God did tempt Abraham?  I
> have been asked
> this question 2 times now, and until now, I didn't really have a valid
> answer for the it.  If I take
> the next verse in James for a possible answer:
> 
> James|1:14  But every man is tempted, when he is drawn away of his own
> lust, and enticed.
> 
> That means Abraham was drawn away of his own lust.  Is this so, or is
> there another answer that I am just not looking hard enough to find?


First of all, we must remember that in the Bible words are always
defined by their context.  Not all words (even if they have the exact
same origin in the original language) have the same definition in every
context.  While sometimes helpful, dictionaries are not always
definitive because they usually only define words according to their
most common usage.  Even in our modern English language we have many
words that have more than one meaning.  The only way we can know what is
meant is by the context.  

In the examples you give above, there is obviously more than one meaning
for the word "tempt."  This is especially evident because the "tempt" in
Genesis is not even from the same language as the "tempt" in James. 
But, even within the book of James itself the words translated "tempt,"
"tempted," etc. in the KJV have varying meanings which are defined by
the context in which they are used.  

Allow me to illustrate (with the help of Dr. Segraves' commentary of
James).

James 1:2 and 1:12 use the words "temptations" and "temptation,"
respectively.  

My brethren, count it all joy when ye fall into divers temptations;
(Jam. 1.2).

Blessed [is] the man that endureth temptation: for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them
that love him. (Jam. 1.12).

The Greek uses peirasmois (a dative masculine plural noun) and peirasmon
(an accusative masculine singular noun), respectively "to describe
trials that are external in origin" (Segraves, 49).  In this context
James uses "temptation" to describe test of the faith (e.g. trials,
tribulation).  If we try to define temptation in these verses as it
relates to sin, we have a serious theological problem.  James would tell
us to count it a joy when we sin.  This is obviously not the case. 
James 1.12 gives us insight into the correct definition of "temptation"
being a test of faith with the phrase "for when he is tried."  

In James 1.13,14 (which are quoted above) "tempted" and "tempteth" come
from the same root word in Greek.  However, here James uses verb forms
of the word -- peirazomenos (a nominative masculine singular present
passive participle), peirazomai (a present passive indicative first
person singular) and peirazetai (a present passive indicative third
person singular)--"to describe the invitations to sin that arise from
the sin principle within each person" (Segraves, 49).  This temptation
to sin, as James points out, cannot come from God but originate in us
when we are "drawn away of our own lusts."  

It is impossible for James to be talking about the same thing in verse
12 and verses 13 and 14.  Indeed, the context as well as the forms of
the words used demonstrate the change of thought.  In converting these
verses to English, other translations are helpful because they capture
the change of thought intended by James.  Consider the NIV translation:

12 Blessed is the man who perseveres under trial, because when he has
stood the test, he will receive the crown of life that God has promised
to those who love him.
13 When tempted, no one should say, "God is tempting me." For God cannot
be tempted by evil, nor does he tempt anyone; 
14 but each one is tempted when, by his own evil desire, he is dragged
away and enticed. 

The Hebrew "nacah" used in Genesis 22.1 has the most direct meaning
(which agrees with the context) of to test, try, prove, tempt, assay,
put to the proof or test.  This aligns more closely with with the
thought of James 1.12 than that of James 1.13,14.  The "temptation" of
Abraham was actually a test of his faith, not an invitation to sin. 
This is rather evident, I believe.  The theme of James 1.13 is that God
tempts no man "with evil."  This does not mean He cannot or does not
"tempt" us from the aspect of challenging our faith.  This does not mean
that God forced Abraham into a tribulation or trial, but rather he
provided an opportunity for Abraham to exercise his faith thereby
building his character and giving him a greater hope.

God speed,
Kirk


-- 
Kirk Van Ooteghem

vanoo@ecicnet.org
http://bsuvc.bsu.edu/~00kmvanooteg/