the flesh had any connection with sin, the Galatian Christians would have so

received him.

We pass on to the second and only other occurrence in the epistle:

`Brethren, if a man be overtaken in a fault, ye which are spiritual,

restore such an one in the spirit of meekness; considering thyself,

lest thou also be tempted' (Gal. 6:1).

Ignoring the chapter division and reading this first verse as a

continuation of the subject of the previous chapter, we shall find that

`meekness' is a `fruit of the Spirit', and the `spiritual' brethren of

Galatians 6:1 are exhorted to restore a fallen brother in the `spirit of

meekness'.  What this spirit involves is made evident by the words,

`considering thyself, lest thou also be tempted'.  It is evident that the

`temptation' against which these brethren are here warned is one of pride and

confidence, as they contrast themselves with the erring brother; not a test

of faith, but a temptation to spiritual pride, which is sin.  This, then, is

the first passage we have met that uses the word in this sense.  But is it

the teaching of Scripture that our Saviour ever needed this warning against

spiritual pride?  Surely the words, `God forbid!' arise in most minds at such

a thought.

We must next examine 1 Thessalonians.  Paul was solicitous for the

believers left at Thessalonica, and had sent Timothy to comfort them

concerning the faith, his object being `that no man should be moved by these

afflictions', for he had himself warned them that `we are appointed

thereunto', and that `we should suffer tribulation'.  It is in this context

that we meet the only occurrences of peirazo.

`For this cause, when I could no longer forbear, I sent to know your

faith, lest by some means the tempter have tempted you, and our labour

be in vain' (1 Thess. 3:5).

There is no thought here of temptation to commit sin (to steal, to lie,

to commit adultery); it is a temptation relating to the Faith.

Macknight expands the passage as follows:

`For this reason also, no longer bearing my anxiety on your account, I

sent Timothy to know your faith, fearing lest, by the calumnies

propagated concerning me, as having no real affection for you, the

devil may have tempted you to think me an impostor, who, in preaching

to you, had my own interest only in view, and so my labours in

converting you have become fruitless'.

This idea, together with the reference to being `moved by afflictions'

and the inevitableness of tribulation, shows that it was the fear of their

yielding under great external pressure, not to internal lust and desire, that

had aroused the apostle's concern.

The next occurrences are found in the epistles to the Corinthians.

They are five in number and we will cite them together.

`Defraud ye not one the other, except it be with consent for a time,

that ye may give yourselves to fasting and prayer; and come together

again, that Satan tempt you not for your incontinency' (1 Cor. 7:5).