Trials (KJV = temptations) (3986) (peirasmos from peirazo [word study] = to make trial of, try, tempt, prove in either a good or bad sense) describes first the idea of putting to the test and then refers to the tests or pressures that come in order to discover a person’s nature or the quality of some thing.
Think of yourself as a tube of "spiritual toothpaste". Pressure brings out what's really on the inside!
Or as J C Ryle once said...
Trials are intended to make us think, to wean us from the world, to send us to the Bible, to drive us to our knees.
Spurgeon explains the great value of his personal trials writing...
I am afraid that all the grace that I have got out of my comfortable and easy times and happy hours might almost lie on a penny. But the good that I have received from my sorrows, and pains, and griefs, is altogether incalculable. What do I not owe to the crucible and the furnace, the bellows that have blown up the coals, and the hand which has thrust me into the heat?... I bear my witness that the worst days I have ever had have turned out to be my best days... I can bear my personal testimony that the best piece of furniture that I ever had in the house was a cross. I do not mean a material cross; I mean the cross of affliction and trouble.... In shunning a trial we are seeking to avoid a blessing.
Peirasmos is used 20 times in the NAS and is translated: temptation, 12; testing, 2; trial, 3; trials, 4. Below are all the NT uses of peirasmos - an excellent exercise would be to meditate on these passages (checking the context) to glean the truths they reveal about tests and temptations. Very interesting!
Matthew 6:13 (note) 'And do not lead us into temptation, but deliver (aorist imperative) us from evil. For Thine is the kingdom, and the power, and the glory, forever. Amen.'
Matthew 26:41 "Keep watching (present imperative) and praying (present imperative), that you may not enter into temptation; the spirit is willing, but the flesh is weak."
Mark 14:38 "Keep watching (present imperative) and praying (present imperative), that you may not come into temptation; the spirit is willing, but the flesh is weak."
Luke 4:13 And when the devil had finished every temptation, he departed from Him until an opportune time.
Luke 8:13 "And those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away.
Luke 11:4 'And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'"
Luke 22:28 "And you are those who have stood by Me in My trials;
Luke 22:40 And when He arrived at the place, He said to them, "Pray (present imperative), that you may not enter into temptation."
Luke 22:46 and said to them, "Why are you sleeping? Rise and pray that you may not enter into temptation."
Acts 20:19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;
1 Corinthians 10:13 (note) No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it.
Galatians 4:14 and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself.
1 Timothy 6:9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction.
Hebrews 3:8 (note) Do not harden your hearts as when they provoked Me, As in the day of trial in the wilderness,
James 1:2 (note) Consider it all joy, my brethren, when you encounter various trials,
James 1:12 (note) Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life, which the Lord has promised to those who love Him.
1 Peter 1:6 (note) In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials,
1 Peter 4:12 (note) Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you;
2 Peter 2:9 (note) then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment,
Revelation 3:10 (note) 'Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth.
J. C. Ryle exhorts us to...
settle it firmly in our minds that there is a meaning, a needs-be and a message from God in every sorrow that falls upon us...There are no lessons so useful as those learned in the school of affliction... (and be encouraged for) The tools that the great Architect intends to use much are often kept long in the fire, to temper them and fit them for work.
There are 7 uses of peirasmos in the non-apocryphal Septuagint (LXX) (Ex 17:7; Deut. 4:34; 6:16; 7:19; 9:22; 29:3; Ps. 95:8) The first use is very interesting...
Exodus 17:7 And he named the place Massah (Hebrew means trial or testing, Lxx = peirasmos) and Meribah because of the quarrel of the sons of Israel, and because they tested the LORD, saying, "Is the LORD among us, or not?"
Deuteronomy 6:16 "You shall not put the LORD your God to the test (Lxx = ekpeirazo = subject to test), as you tested (Lxx = ekpeirazo = subject to test) Him at Massah (Hebrew means trial or testing, Lxx = peirasmos)
Deuteronomy 7:19 the great trials (Lxx = peirasmos) which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid.
Peirasmos connotes trouble or something that breaks the pattern of peace, comfort, joy, and happiness in someone’s life. Trials rightly faced are harmless and in fact beneficial to the saint as Peter (and James 1 explain), but wrongly met become temptations to evil as explained below.
The KJV has "temptations" instead of "trials" and this leads to some confusion in the understanding of the Greek word peirasmos. The English word "temptation" originally referred to trials, whether good or bad, but the evil sense has monopolized the word in modern English.
Recommended Resource (related to temptation): Of Temptation by John Owen
Vincent adds that in regard to the meaning of peirasmos it
"is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality."
The context determines whether the intended purpose of the "temptation" is for good or for evil. This distinction is brought out in chapter 1 of James.
James first use of peirasmos refers to "trials for good" (as in 1 Peter1:6), where he exhorted the saints to
Consider it (aorist imperative ~ do it now once and for all!) all (wholly) joy ("whole joy", unmixed joy, without admixture of sorrow, not just "some joy" along with much grief! How is this possible? The Spirit produces His joy in you - see notes Galatians 5:22), my brethren, when (implies temptations are to be expected) you encounter (fall into the midst of so as to be totally surrounded by) various (poikilos - all "shapes and sizes" of) trials (peirasmos), knowing that the testing of your faith produces endurance. (James 1:2-3).
God brings (allows) such tests (peirasmos) to prove and increase the strength and quality of one’s faith and to demonstrate its validity (read all of James 1 for full context). Every trial becomes a test of faith designed to strengthen the believer's faith, but if the believer fails the test by wrongly responding, then that test becomes a temptation or a solicitation to evil.
Later James uses the root verb form (peirazo) explaining that no one should
"say when he is tempted (peirazo), “I am being tempted (peirazo) by God”; for God cannot be tempted (apeirastos from a = without + peirazo = tempt > incapable of being tempted) by evil, and He Himself does not tempt (peirazo) anyone." (Jas 1:13-note)
Peirazo (and the noun peirasmos) can convey both ideas (for good or evil) because the primary difference is not in the peirasmos itself but in a person’s response to it. If a believer responds in faith, he successfully endures a trial (and we call it just that -- a "trial" and not a "temptation") but if he succumbs to it, doubts God and disobeys, the trial becomes a "temptation" which can lead to sin. God allows "peirasmos" into our life not to make us sin but to make us more like the Savior. Not so with Satan as his encounter with our Lord illustrates.
Matthew records that
Jesus was led up by the Spirit into the wilderness to be tempted (verbal root of peirasmos) by the devil. (Mt 4:1)
The temptation was morally neutral -- there was nothing inherently evil in offering Jesus bread. The context however allows us to determine that the purpose of the testing is for evil not good. Satan, the Evil one himself, uses the "neutral" peirasmos for the purpose of inducing Jesus to sin,. When the context in a passage is to induce one to sin, most modern Bible versions translate the test as a "temptation". Remember however that God in His sovereignty is able to take even temptations to evil and cause them "to work together for good to those who love God" (Ro 8:28, 29-see notes Ro 8:28, 29).
When God is the agent, peirasmos is for the purpose of proving someone, never for the purpose of causing him to fall. If it is the devil who tempts even though it is the same Greek word, the purpose is to trip us up.
Webster helps understand the difference between a "trial" from God and a "trial" (temptation) from the devil defining temptation as an enticement to do wrong by promising pleasure or gain.
Temptation can take the form of pleasure in doing something that is forbidden (Adam and Eve yielded to the desire to enjoy forbidden fruit), but it can also entice us to do something to avoid painful consequences. In persecution the devil entices us to give up our faith for fear of suffering ridicule or physical harm of some kind.
The trials Peter refers to may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. An example of a "trial" that in itself is not bad but could turn out bad if one makes the wrong choice is an opportunity to cheat on income tax. What we choose will either prove our righteousness or prove our weakness. The opportunity is only a test, neither good nor evil in itself. Our old Sin nature (or the devil) may tempt us to cheat. Whether it results in good or evil, spiritual growth or spiritual decline, depends on our response. Remember that although God never tempts anyone to sin (James 1:13), He does allow and/or send trials when necessary and in the right measure for strengthening faith.
God often brings circumstances into our lives to test us and educate us or to "rear us up" and show us to be His true sons (He 12:5, 6, 7, 8, 9, 10, 11 -See notes He 12:5; 6; 7; 8; 9; 10; 11).
Like Job we may not recognize them as trials from God or allowed by Him. But our response to them proves our faithfulness or unfaithfulness. How we react to financial difficulty, health trouble, or business setbacks will always test our faith, our reliance on our heavenly Father. If we do not turn to Him, however, the same circumstances can make us bitter instead of better (Ru 1:20, 21 -see notes Ru 1:20; 21) and we can become depressed, resentful, and angry. Rather than (rejoicing &) thanking God for the test (1Th 5:16- [note], 1Th 5:18 [note], Jas 1:2-note; Jas 1:3, Jas 1:4-notes) we may even accuse Him of being an unfair God!
In a sermon titled "Faith Tested and Crowned," Alexander Maclaren distinguished between being tempted and being tried or tested. He said that temptation
"conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter (trial) means an appeal to the better part of man, with the desire that he should stand."
"Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.'
Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.'"
In sum, peirasmos refers to all the trials, testing, temptations that go into furnishing a test of one's character. This is the primary meaning here in 1 Peter 1:6.
Peirasmos is used with a similar meaning in chapter 4, Peter writing
Beloved, do not be surprised (present imperative + negative = stop being surprised) at the fiery ordeal among you, which comes upon you for your testing (peirasmos), as though some strange thing were happening to you but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation. (see note 1 Peter 4:12).
Paul used peirasmos twice in his marvelous words of encouragement to the Corinthians and in principle to all believers that "No temptation (or test or trial regardless of how or where it comes or where it leads) has overtaken (assailed, seized and laid hold on) you but such as is common to man (such as men under divine aid may be able to resist and repel); and God is faithful (you can trust Him, secure in Who He is), Who will not allow (He is sovereign and in total control - we are not the mere victims of circumstances) you to be tempted (peirazo - tried or tested) beyond what you are able (No trial or temptation is inherently stronger than our spiritual resources. People sin because they willingly sin), but with the temptation will (always) provide the (specific, one and only) way of escape (we escape not by getting out of it but by passing through it. God does not take us out; He sees us through by making us able to endure it) also ("the way out" is always there right along with the test or temptation), that you may be able to endure it (bear up under it patiently)." (1Cor 10:13-note) Peter reminds us that just as God rescued righteous Lot from Sodom, "the Lord knows how to rescue the godly from temptation (trial - peirasmos), and to keep the unrighteous under punishment for the day of judgment." (2Pe 2:9-note)
Spurgeon on trials...
We have known full well the trials of life! Thank God we have, for what would any of us be worth, if we had no troubles? Troubles, like files, take away our rust; like furnaces, they consume our dross; like winnowing-fans they drive away the chaff, and we should have had but little value, we should have had but little usefulness, if we had not been made to pass through the furnace. But in all our troubles we have found the character of God a comfort.
James also encourages us to endure our trials with the promise that
Blessed (makarios = spiritually "prosperous" regardless of or independent of the circumstances) is a man who perseveres (present tense = continually abides) under trial (peirasmos); for once he has (stood the test and) been approved (dokimos = by passing the test with faith intact), he will receive the (stephanos = victor's) crown of life, which the Lord has promised to those who love (present tense = continually, as the general "direction of their life" = agapao = selfless, sacrificial, divine inspired and energized love) Him." (James 1:12 - note)
John Macarthur has an excellent illustration and explanation of the purpose of "trials" (temptations). He writes
To test the genuineness of a diamond, jewelers often place it in clear water, which causes a real diamond to sparkle with special brilliance. An imitation stone, on the other hand, will have almost no sparkle at all. When the two are placed side by side, even an untrained eye can easily tell the difference. In a similar way, even the world can often notice the marked differences between genuine Christians and those who merely profess faith in Christ. As with jewels, there is a noticeable difference in radiance, especially when people are undergoing difficult times. Many people have great confidence in their faith until it is severely tested by hardships and disappointments. How a person handles trouble will reveal whether his faith is living or dead, genuine or imitation, saving or non-saving. (Macarthur J. James. 1998. Moody)
In the ancient world, Christians became the target of persecution for four main reasons:
(1) They refused to worship the emperor as a god and thus were viewed as atheists and traitors.
(2) They refused to worship at pagan temples, so business for these moneymaking enterprises dropped wherever Christianity took hold.
(3) They didn’t support the Roman ideals of self, power, and conquest, and the Romans scorned the Christian ideal of self-sacrificing service.
(4) They exposed and rejected the horrible immorality of pagan culture.
The theme of suffering runs throughout 1 Peter but so does the theme of glory (Click for all 10 uses). One of the encouragements that Peter gives suffering saints is the assurance that their suffering will one day be transformed into glory (1Pe 1:6, 7, 13-1Pet.4.14" class="scriptRef">4:13, 14, 5:10-see notes 1 Pe1:6; 1:7; 4:13, 14; 5:10). This is possible only because the Savior suffered for us and then entered into His glory (1Pe 1:11-note; 1Pe 5:11-note). In addition the sufferings of Christ are mentioned often in this letter (1Pe 1:11, 3:18, 4:1, 4:13, 5:1 - see notes 1Pe 1:11; 3:18; 4 :1, 13; 5:1).
Dr. J. H. Jowett once rightly said, "Ministry that costs nothing accomplishes nothing" so if ministry brings suffering, let us rejoice and be glad for great is our reward in heaven, for by such fruitful sufferings the Father is glorified and we prove to be His genuine, earnest disciples (Mt 5:12-note, Jn 15:8, Mt 5:16-note)
Scripture mentions at least 8 purposes for the Lord's allowing trials to come into believer's lives:
(1) to test the strength of our faith (e.g., Ex 16:4, 2Chr 32:31)
(2) to humble us (2Cor 12:7)
(3) to wean us from our dependence on worldly things (Moses allowed to spend 40 years as a shepherd after 40 years as an Egyptian prince, Ex 2:11-25)
(4) to call us to eternal and heavenly hope (Php 1:23, 24 - notes, 2Co 4:16, 17, 18)
(5) to reveal what we really love (cf Ge 22:1-12 re Abraham's willingness to sacrifice Isaac)
(6) to teach us to value God's blessings (cf Ps 63:3, 4, 5, 6, 7)
(7) to develop enduring strength for greater usefulness (2Cor 12:10)
(8) to enable us to better help others in their trials (cf Satan's sifting of Simon Peter Lk 22:31, 32). (Modified from Macarthur's commentary on James, page 20)
IN SUMMARY TRIALS & AFFLICTIONS...
(1). Prove our faith genuine - so when a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine
(2). Are only for a little while (cf 1Pe 5:10-note, Ro 8:18-note, 2Co 4:18, Heb 12:11-note "for the moment")
(3). Are necessary to our growth in Christ & so trials in a believer's life are purposeful (cf Ro 8:28-note; Ro 8:29- note)
(4). Will cause grief & sorrow so we must not think they are not of any benefit just because we grieve (cf He 12:11-note "All discipline for the moment seems not to be joyful, but sorrowful")
(5). Are multicolored, of various "sizes, shapes and colors" (Jas 1:2-note) but in (1Pe 4:10-note "manifold" = poikilos) Peter says God provides multicolored grace for multicolored trials! There is sufficient grace (2Cor 12:9) to match every trial and there is no trial without sufficient grace.
(6). Ultimately will bring praise, glory and honor to God. There is great comfort for suffering saints in knowing that their sufferings are neither purposeless nor fruitless. On the other hand, the sufferings of the ungodly are only a foretaste of the pangs they will endure forever.
(7). Will not be fully understood as to their eternal significance until the revelation of Jesus Christ (1Cor 13:12, 1Jn 3:2, Ro 8:18-note)
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J C Philpot - 1 Peter 1:6
Devotional
As everything in SELF is contrary to the life of God, there is a needs-be for manifold trials and temptations to bring us out of those things which are opposed to the grace of God, and to conform us to the image of his dear Son. Thus we need trial after trial, and temptation upon temptation, to cure us of that worldly spirit, that carnality and carelessness, that light, trifling, and empty profession, that outside form of godliness, that spirit of pride and self-righteousness, that resting short of divine teachings, heavenly blessings, and spiritual manifestations, that settling on our lees and being at ease in Zion, that being mixed up with all sorts of professors, that ignorance of the secret of the Lord which is with those who fear him--all which marks of death we see so visibly stamped upon the profession of the day.
There is a needs-be to be brought out of all this false, deceptive, hypocritical, and presumptuous profession, whether high or low, sound in doctrine or unsound, so as to be made simple and sincere, honest and upright, tender and teachable, and to know something experimentally of that broken and contrite spirit in which the Lord himself condescends to dwell. And as the Lord works this spirit of humility and love for the most part through trials and temptations, there is a needs-be for every one, of whatever nature it may be, or from whatever quarter it may come.
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Read freely Greek Word Studies from the Austin Precept text commentary of the Bible in text and pdf format. Precept Austin is an online free dynamic bible commentary similar to wikipedia with updated content and many links to excellent biblical resources around the world. You can browse the entire collection of Commentaries by Verse on the Precept Austin website.We have been "bought with a price" to be "ambassadors for Christ" and our "salvation is nearer to us than when we believed" so let us "cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" "so that when He appears, we may have confidence and not shrink away from Him in shame at His coming." (1Cor 6:20, 2Cor 5:20, Ro 13:11, 2Cor 7:1, 1Jn 2:28)