COVENANTS AND THEIR RESPONSIBILITIES
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journey through the wilderness of this world, as he presses on to perfection; it does not refer to, or include, those
temptations to sin which are only possible to those who have within them the effects of the Fall.
Our examination of the usage of the words `tempt' and `temptation' in the epistle to the Hebrews leaves us
without any doubt but that the apostle had in mind the temptations that beset `pilgrims and strangers' in maintaining
their `confession' or `profession', and that the words `Tempted in all points like as we are' are limited to that aspect
of truth. It would be neither fair nor sound exegesis to suppose that there is no other aspect of this subject in the
Scriptures. In order, therefore, to present the teaching of the Word as completely as possible, let us consider further
aspects of this theme.
As we have commenced with an epistle addressed to the Hebrews, let us continue with the epistles of The
Dispersion, namely, that of James and those of Peter, and see whether these introduce a different line of teaching
from that of the epistle to the Hebrews.
`MY brethren, count it all joy when ye fall into divers temptations' (Jas. 1:2).
It would be strange indeed if the believer who fell into all manner of temptations to do evil, should count it `all
joy', but it is clear that temptation of this kind is far from the mind of James, for he immediately goes on to say,
`knowing this, that the trying of your faith worketh patience' (Jas. 1:3), and, like the epistle to the Hebrews,
associates this tempting, or trying, with `perfection' - `Let patience have her perfect work' (Jas. 1:4). Those who are
perfect (mature) will,
`Receive the crown of life, which the Lord hath promised to them that love Him' (Jas. 1:12).
The introduction of the words `approved' and `crown' brings the passage into line with the epistle to the
Hebrews.
James now turns to the aspect of temptation that arises from, and leads to sin.
`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' (Jas. 1:13).
If these words be taken literally, we are immediately faced with a problem, for we get the two contrary
statements: `Neither tempteth He any man' (Jas. 1:13), and `God did tempt Abraham' (Gen. 22:1). But this is the
case only if the words be taken literally, for the reader of the Scriptures will probably be aware that throughout the
Old and New Testaments there appears a figure of speech called Ellipsis, or Omission, and that in many passages the
sense is found by supplying by repetition a word that has already gone before. If in James 1:13 we repeat the
governing clause, `with evil', all will be clear. `Let no man say when he is tempted (to do evil things), I am tempted
of God: for God cannot be tempted with evil, neither tempteth He any man (with evil)'. This, however, is negative;
the positive follows, `But every man is tempted (to do evil things) when he is drawn away of his own lust, and
enticed' (Jas. 1:14).
Returning to the positive teaching of James 1:14, let us note its bearing upon the text, `He was tempted in all
points like as we are'. It is one thing for a congregation to stand and say, `We are all miserable offenders', and quite
another for one member to stand and publicly confess that he is a `thief'. In the same way it is one thing to quote the
passage from Hebrews 4, which says that Christ was tempted in all points like as we are, and quite another to be
specific and say that Christ was actually tempted to steal. What is it that causes the presence of an unprotected
pound note to be a temptation to a man? Is it an outside temptation or is it something within? It is difficult, without
a feeling of irreverence, for us to bring our Lord into this controversy; let us therefore take a step down and cite two
fellow-beings as examples.
First, the `chief of sinners', Paul, the apostle. Is it conceivable that, had Paul entered a synagogue and found the
place unattended, the presence of a piece of money lying uncollected would be the slightest temptation to him? Our
answer must be `no'. The second example, dear reader, is yourself. Were you to come into a place of worship and
discover that the offering had not been taken charge of by the treasurer, would that be a temptation to you to steal?
You rightly repudiate the thought. Why? Because the grace of God and the gift of the new nature make temptation
of that kind virtually impossible.