Did You Pass?

But each one is tempted when he is carried away and enticed by his own lust.  Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. James 1:14-15 NASB

Tempted – The Greek peirao needs some explanation. Today we often think that “tempted” is virtually the equivalent of “sinned.” Perhaps that’s because our personal experience frequently seems to connect these two. It’s hard to distinguish between being tempted and doing what the temptation suggests when the line between the two is a blurry mess of white-knuckled resistance and subsequent yielding. But it helps to realize that James’ Greek verb is not about tempting as much as it is about testing. “Each one is tested when” has a different nuanced sense for us. We recognize (hopefully) the difference between a test and a failing grade. The grade is determined by how we perform, not by the test itself. James is pointing out that everyone is tested. Everyone experiences times of examination, appraisal and scrutiny. There is nothing unusual about this process. The secret is being ready for it.

James notices the relationship between testing and desire. In Greek, it is almost an interesting word play. idias epithymia exelkomenos deleazomenos ([your] own desire enticingly lures you away).   And it’s not just any old ordinary desire. This is epi-thymia, the added particle provides emphasis. It’s interesting that most often in Greek epithymia is associated with food or sex. The Tanakh recognizes virtually the same connection. Really important tests come in the context of food and sex. You might give that some added thought. How are you doing with those two tests? Have you considered that what you eat is a divine test? Have you reflected on sexual activity as a divine test? God has a standard. Did you pass or fail?

We should also notice that there is a difference between a test and an obligation. Addictive behavior patterns obligate you to act. Once you choose, you can’t avoid it. Tests only suggest something about your choice of action. In a test, you can choose A, B, C, or my favorite, “None of the above.” The choice is up to you. If you’re prepared, you will know which one is right. But once you make the choice, the rest follows with divine inevitability. If I choose behavior that leads toward addiction in order to medicate my pain, I have set in motion a neuro-chemical sequence that demands a particular outcome. I have obligated myself to the consequences. This is the Hebraic idea that sin includes its own punishment.

The key word in all this is epithymia. In the Gospels the word can actually have positive consequences. My desire for God or for the good is also epithymia. But in James’ verse, epithymia is the rush (both physical and temporal) of disobedience. Make no mistake. It is powerful. Its pathways are well-trodden and deeply engrained. The ruts in the road will automatically guide you toward the detour from Torah if you are not prepared to fight against them. And sometimes that fight seems all but impossible. Luzzatto’s insight about watchfulness is critical here. The smallest, most insignificant, ordinary occurrence can easily become the semaphore that opens the side rails. The test happens far before epithymia gets its grip. The test begins when we uncover all of those semaphores before we get to them. Watchfulness in hindsight is futile.

Do you know your test score? You can only know that if you have identified your brand of epithymia. It’s your semaphore that matters.

Topical Index: epithymia, desire, test, tempt, peirao, James 1:14-15

A TRAVEL NOTE:  Tomorrow I leave for Barcelona where I will board the Silversea Silver Spirit to lecture for two weeks.  From tomorrow until May 10, book orders will be delayed.  Only printed book orders.  Everything else is readily available on the web site.  Thanks for your patience.