More goodness from Hannah Whitall Smith – this time on temptations. I never come across better teaching than hers on this topic.

Temptation does not cease in the life of faith

Certain very great mistakes are made concerning this matter of temptation, in the practical working out of this life of faith.

First of all, people seem to expect that, after the soul has entered into its rest in God, temptations will cease; and to think that the promised deliverance is not only to be from yielding to temptation, but even also from being tempted. Consequently, when they find the Canaanite still in the land, and see the cities great and walled up to Heaven, they are utterly discouraged, and think they must have gone wrong in some way, and that this cannot be the true land after all.

To meet this difficulties it is only necessary to refer to the Scripture declarations, that the Christian life is to be throughout a warfare; and that, especially when seated in heavenly places in Christ Jesus, we are to wrestle against spiritual enemies there, whose power and skill to tempt us must doubtless be far superior to any we have ever heretofore encountered. As a fact, temptations generally increase in strength tenfold after we have entered into the interior life, rather than decrease; and no amount or sort of them must ever for a moment lead us to suppose we have not really found the true abiding place. Strong temptations are generally a sign of great grace, rather than of little grace. The very power of your temptations, dear Christian, therefore, may perhaps be one of the strongest proofs that you really are in the land you have been seeking to enter, because they are temptations peculiar to that land. You must never allow your temptations to cause you to question the fact of your having entered the promised “heavenly places.”

Temptation is not sin

Then, next they make the mistake of looking upon temptation as sin, and of blaming themselves for what in reality is the fault of the enemy only. This brings them into condemnation and discouragement; and discouragement, if continued in, always ends at last in actual sin. The enemy makes an easy prey of a discouraged soul; so that we fall often from the very fear of having fallen.

The second mistake is not quite so easy to deal with. It seems hardly worth while to say that temptation is not sin, and yet most of the distress about it arises from not understanding this fact. The very suggestion of wrong seems to bring pollution with it, and the evil agency not being recognized, the poor tempted soul begins to feel as if it must be very bad indeed, and very far off from God to have had such thoughts and suggestions. It is as though a burglar should break into a man’s house to steal, and, when the master of the house began to resist him and to drive him out, should turn round and accuse the owner of being himself the thief. It is the enemy’s grand ruse for entrapping us. He comes and whispers suggestions of evil to us, doubts, blasphemies, jealousies, envyings, and pride; and then turns round and says, “Oh, how wicked you must be to think of such things! It is very plain that you are not trusting the Lord; for if you were, it would have been impossible for these things to have entered your heart.” This reasoning sounds so very plausible that the soul often accepts it as true, and at once comes under condemnation, and is filled with discouragement; then it is easy for it to be led on into actual sin. One of the most fatal things in the life of faith is discouragement.

Sometimes this discouragement arises from what we think is a righteous grief and disgust at ourselves that such things could be any temptation to us; but which is really a mortification arising from the fact that we have been indulging in a secret self-congratulation that our tastes were too pure, or our separation from the world was too complete for such things to tempt us. We have expected something from ourselves, and have been sorely disappointed not to find that something there, and are discouraged in consequence. This mortification and discouragement are really a far worse condition than the temptation itself, though they present an appearance of true humility, for they are nothing but the results of wounded self-love. True humility can bear to see its own utter weakness and foolishness revealed, because it never expected anything from itself, and knows that its only hope and expectation must be in God.

The Bible says, “Blessed is the man that endureth temptation”; and we are exhorted to “count it all joy when we fall into divers temptations.” Temptation, therefore, cannot be sin; and the truth is, it is no more a sin to hear these whispers and suggestions of evil in our souls, than it is for us to hear the swearing or wicked talk of bad men as we pass along the street. The sin only comes in either case by our stopping and joining in with them. If, when the wicked suggestions come, we turn from them at once, as we would from wicked talk, and pay no more attention to them, we do not sin. But if we carry them on in our minds, and roll them under our tongues, and dwell on them with a half-consent of our will to them as true, then we sin. We may be enticed by evil a thousand times a day without sin, and we cannot help these enticings. But if the enemy can succeed in making us think that his enticings are our sin, he has accomplished half the battle, and can hardly fail to gain a complete victory.

Temptations are an invaluable part of our soul’s development

We also make another great mistake about temptations in thinking that all time spent in combating them is lost. Hours pass, and we seem to have made no progress, because we have been so beset with temptations. But it often happens that we have been serving God far more truly during these hours, than in our times of comparative freedom from temptation. Temptation is really more the devil’s wrath against God, than against us. He cannot touch our Saviour, but he can wound our Saviour by conquering us, and our ruin is important to him only as it accomplishes this. We are, therefore, really fighting our Lord’s battles when we are fighting temptation, and hours are often worth days to us under these circumstances. We read, “Blessed is the man that endureth temptation”; and I am sure this means enduring the continuance of it and its frequent recurrence. Nothing so cultivates the grace of patience as the endurance of temptation, and nothing so drives the soul to an utter dependence upon the Lord Jesus as its continuance. And finally, nothing brings more praise and honor and glory to our dearest Lord Himself, than the trial of our faith which comes through manifold temptations. We are told that it is more precious than gold, though it be tried with fire, and that we, who patiently endure the trial, shall receive for our reward “the crown of life which the Lord hath promised to them that love Him.”

We cannot wonder, therefore, any longer at the exhortation with which the Holy Ghost opens the Book of James: “Count it all joy when ye fall into divers temptations, knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

Temptation is plainly to be the blessed instrument used by God to complete our perfection, and thus the enemy’s own weapons are turned against himself, and we see how it is that all things, even temptations, can work together for good to them that love God.

Temptations try us; and we are worth nothing if we are not tried. They develop our spiritual strength and courage and knowledge; and our development is the one thing God cries for. How shallow would all our spirituality be if it were not for temptations. “Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love Him.” This “crown of life” will be worth all that it has cost of trial and endurance to obtain it; and without these it could not be attained.

The Way to Victory

As to the way of victory over temptations, it seems hardly necessary to say to those whom I am at this time especially addressing, that it is to be by faith. For this is, of course, the foundation upon which the whole interior life rests. And always and everywhere we have started out to stand, and walk, and overcome, and live by faith. We have discovered our own utter helplessness, and know that we cannot do anything for ourselves. Our only way, therefore, is to hand the temptation over to our Lord, and trust Him to conquer it for us. But when we put it into His hands we must leave it there. It must be as real a committing of ourselves to Him for victory, as it was at first a committing of ourselves to Him for salvation. He must do all for us in the one case, as completely as in the other. It was faith only then, and it must be faith only now.