Can God be tempted or put to the test?
Hard question · Who God is · raised by 1 of the lists sceptics circulate
See the passages joined in the interactive mapThe passages
“God cannot be tempted with evil, neither tempteth he any man.”
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:
At Massah the thirsty people quarrelled with Moses and tested the Lord, “saying, Is the Lord among us, or not?”
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?
“Ye shall not tempt the Lord your God, as ye tempted him in Massah.”
Ye shall not tempt the Lord your God, as ye tempted him in Massah.
When the devil urges him to throw himself from the temple, Jesus answers, “Thou shalt not tempt the Lord thy God.”
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
Peter asks those who would lay the law on Gentile believers, “why tempt ye God”?
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Gideon asks for a sign with a fleece, then begs God not to be angry and asks a second time; God grants both.
And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.
Elijah, who has acted “at thy word”, prays that the Lord will show he is God; fire falls on the sacrifice.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.
Hezekiah asks for a sign of his healing; Isaiah offers him a choice, and the shadow goes back ten degrees.
And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
God tells Ahaz to ask for a sign; Ahaz replies, “I will not ask, neither will I tempt the Lord.”
Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord.
The objection
James says that “God cannot be tempted with evil”. Yet Israel tempted the Lord at Massah, and Moses commands, “Ye shall not tempt the Lord your God”, which would mean nothing if God could not be tempted. And the same Bible that forbids testing God shows Gideon testing him twice with a fleece, Elijah calling for fire from heaven and Hezekiah asking for a sign, all without rebuke.
The answer
The word ‘tempt’ is used in two senses (see also the entry on whether God tempts anyone). James means enticement to evil. His word apeirastos (G0551, found only here in the New Testament) is usually taken to mean that God is ‘untemptable’ by evil (some render it ‘without experience of evil’): nothing in him or outside him can draw him towards sin. The Hebrew nasah (H5254) in Exodus and Deuteronomy means to test or try someone. At Massah the people did not try to lure God into sin. They put his faithfulness on trial, demanding water as the price of their trust, “saying, Is the Lord among us, or not?” (Exodus 17:7). So God cannot be seduced, and yet people can wrongly challenge him and provoke his patience by unbelief. Gill makes this distinction on James 1:13.
That unbelieving challenge is what Deuteronomy 6:16 forbids: refusing to trust God until he performs on demand. Jesus used the verse when the devil urged him to force God’s hand by jumping from the temple (Matthew 4:5–7). Peter used the same language of laying the law on Gentile believers, which would set terms God himself had not set (Acts 15:10).
Asking for a sign is not always testing God in that sense. God offered signs himself: Isaiah let Hezekiah choose his (2 Kings 20:9), and God told Ahaz to ask for one, so that Ahaz’s pious-sounding refusal was really a refusal to trust him (Isaiah 7:11–12). Elijah was not making demands for his own sake; he had done everything “at thy word” (1 Kings 18:36). Gideon is the nearest case, and the text does not hide his boldness: he uses the same verb nasah and begs God not to be angry (Judges 6:39). He did not doubt that God could save Israel, only that God would do it through him, and God answered his weak faith with patience. The difference is in the heart: a demand that God perform as the condition of belief, or a plea from weak faith for help to obey.
Other answers Christians give
A test God invited
Many point to Malachi 3:10, where God tells Israel to bring the tithes, “test me now in this” (WEB). There the verb is bachan (H974), ‘to examine’, and the test is one of obedient trust that God himself invites, not a demand that he show what he can do.
Still open
Commentators differ on how far Gideon was at fault. Keil and Delitzsch saw weakness of the flesh rather than unbelief; Jamieson, Fausset and Brown thought Gideon knew he risked God’s displeasure by his hesitation, and that God bore with it. Most agree that the passage describes God’s patience; it does not set the fleece as a pattern for seeking guidance.
From the classic commentators
Both are to be understood of temptations of exploration, or for the discovery of something that was before hidden. Men tempt God, that they may know what he will do; God tempts men, that they (not he, for he knows it already) may know what themselves will doMatthew Poole, Commentary on James 1:13, at Bible Hub
Sources
- John Gill, Exposition of the Bible: James 1, at Bible Hub
- Matthew Poole, Commentary: James 1, at Bible Hub
- Keil & Delitzsch, Commentary on Judges 6 (1857–78), at Bible Hub
- Strong’s Hebrew 5254, nasah, at Bible Hub