Mateus 4

Mateus 4

Wuest says peirazo means "to try or test intentionally, with the purpose of discovering what good or evil, what power or weakness, was in a person or thing." "Satan tempts to bring out the bad; God tests to bring out the good." In sum, peirazō means "tempt" ("negative sense") in some passages like Mt 16:1, 19:3, 22:18,35; Mk 8:11, 10:2, 12:15; Lk 11:16, 20:33; Jn 8:6; Jas 1:13,14+. Peirazō in other passages is used of positive tests as in Lk 22:28; 1 Cor 10:13+; Jas 1:12. In James 1:2+ and James 1:12-14+ the Greek root (peir-) is used seven times counting its noun form Peirasmos, and the verb form peirazō. The sense can be "tempt" or "test" – depending on whether it is a positive ("test") or negative ("tempt") sense. As noted above James 1:13,14+ refers primarily to the negative ("tempt") aspect of peirázō. 🙏 THOUGHT - While Scripture is clear that God Himself does not tempt us, He does sovereignly allow temptation (from the world, the flesh or the devil, cf Job 1:7-17). And so it follows that every temptation is also a test. God knows our hearts, but He want to reveal to us what is in our deceitful hearts - "The heart is more deceitful than all else And is desperately sick; Who can understand it? I, the LORD, search the heart, I test (Lxx = dokimazo) the mind, Even to give to each man according to his ways, According to the results of his deeds. (Jer 17:9-10, cf Pr 17:3). Moses records "You shall remember all the way which the LORD your God has led you in the wilderness these forty years, (PURPOSE) that He might humble you, testing (Lxx = ekpeirazo) you, to know what was in your heart, whether you would keep His commandments or not. He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD....In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test (Lxx = ekpeirazo) you, to do good for you in the end." (Dt. 8:2-3, 16 cf Abraham's test in Ge 22:1 where "test" = peirazo in the Lxx) Again we read "Even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him (King Hezekiah) alone only to test (Lxx = peirazo) him, that He might know all that was in his heart." (2 Chr 32:31; How did Hezekiah do? Read 2 Ki 20:12-). So next time you are TEMPTED, remember that it is also a TEST, a "heart check up" from the Great Physician so to speak! Some of the wise words of Spurgeon on the value of testing - None of us can come to the highest maturity without enduring the summer heat of trials. On some few occasions I have had troubles which I could not tell to any but my God, and I thank God I have, for I learned more of my Lord then that at any other time. Our troubles have always brought us blessings, and they always will. They are the dark chariots of bright grace. Stars may be seen from the bottom of a deep well, when they cannot be discerned from the top of a mountain. So are many things learned in adversity which the prosperous man dreams not of. The anvil, the fire and the hammer are the making of us. The Christian gains by his losses. He acquires health by his sickness. He wins friends through his bereavements, and he becomes a conqueror through his defeats. The tears of affliction are often needed to keep the eye of faith bright. There are some of your graces which would never be discovered if it were not for your trials. There is nothing that makes a man have a big heart like a great trial. We find no sword-blades so true in metal as those which have been forged in the furnace of soul-trouble. 🙏 THOUGHT - It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. (A T Robertson) The corollary is be very wary and on high alert after experiencing spiritual victory. Sadly too often spiritual success brings its own temptation, the illusion of self-sufficiency. The result is that victory without vigilance often leads to defeat. So be especially wary after victory because the enemy often attacks when your guard is down, when you presume the battle is over (and in this life, IT IS NEVER OVER!) Joshua 7+ — After the victory at Jericho came the defeat at Ai. Israel’s great triumph was followed by complacency and sin (Achan’s covetousness). Lesson: Beware of pride, self-reliance, or moral relaxation after success. 1 Kings 19+ — After Carmel came the cave. Elijah’s greatest victory over the prophets of Baal was followed by despair and flight. Victory can exhaust the soul and expose vulnerability. 2 Chronicles 26+ — Uzziah’s downfall. “When he became strong, his heart was so proud that he acted corruptly” (v. 16). Strength breeds pride; pride precedes collapse. We are never so much in danger of being proud as when we think we are humble. "Therefore let him who thinks he stands take heed (present imperative see our need to depend on the Holy Spirit to obey) that he does not fall." (1 Corinthians 10:12+) Devil (1228)(diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions) Thus diabolos is applied to men ("malicious gossips" = 2 Ti 3:3, Titus 2:3, 1 Ti 3:11) all of whom do the work of the chief slanderer Satan! See also study on Satan (4567) satanas. This same term diabolos is aptly applied to Judas the betrayer of Jesus (Jn 6:70) as he enters into the devil's work. The Septuagint uses diabolos of Satan as a slanderer in Job 1:9, Zech 3:1-2. John describes his slanderous activity in Rev 12:9-10. "Judas has this term applied to him (John 6:70) as it is to men (2 Ti 3:3; Titus 2:3) and women (she devils, 1 Tim. 3:11) who do the work of the arch slanderer." (Robertson) All of the uses of diabolos - Matt. 4:1; Matt. 4:5; Matt. 4:8; Matt. 4:11; Matt. 13:39; Matt. 25:41; Lk. 4:2; Lk. 4:3; Lk. 4:6; Lk. 4:13; Lk. 8:12; Jn. 6:70; Jn. 8:44; Jn. 13:2; Acts 10:38; Acts 13:10; Eph. 4:27; Eph. 6:11; 1 Tim. 3:6; 1 Tim. 3:7; 1 Tim. 3:11; 2 Tim. 2:26; 2 Tim. 3:3; Tit. 2:3; Heb. 2:14; Jas. 4:7; 1 Pet. 5:8; 1 Jn. 3:8; 1 Jn. 3:10; Jude 1:9; Rev. 2:10; Rev. 12:9; Rev. 12:12; Rev. 20:2; Rev. 20:10 ILLUSTRATION - John Knox (c. 1510–1572) was a Scottish clergyman, a leader of the Protestant Reformation, and a man who is considered to be the founder of the Presbyterian denomination in Scotland. Knox has been admired by contemporary theologians as someone who personified a zeal for God and a commitment to the truth of Scripture and holy living. Yet, as he grew close to death, this saint of God admitted his own personal battle with the sin nature he inherited from Adam (Romans 5:12+). Knox said, “I know how hard the battle is between the flesh and the spirit under the heavy cross of affliction, when no worldly defense but present death doth appear. I know the grudging and murmuring complaints of the flesh..." (See What is the flesh?; See related illustration) Steven