truly human. For temptability and the ability to sin are part of being human.In order to fully understand and respond to this argument based on temptability we must examine the nature of temptability. Sahl argues that the problem with this argument is that we have a misconception of the nature of temptability. Specifically, he says, ?the Greek word ?to tempt? does not mean to induce evil. The word means ?to try, make a trial of, put to the test ... to signify the trying intentionally with the purpose of discovering what of good or evil, of power or weakness was in a person or thing,? ? or ?to have an appeal. ? In this regard, Sahl concludes that the temptations of Christ were real: Christ faced real challenges in the desert where he proved the good that was in Him and also in the Garden of Gethsemani and on Calvary where he demonstrated His power.Towns notes that temptability may be defined as ?Generally understood as the enticement of a person to commit sin by offering some seeming enticement. ... In this sense our sinless Redeemer was absolutely untemptible and impeccable. ? That is, because Jesus was God and possessed the attributes of God, there was nothing that Jesus could be enticed to have or obtain. Therefore, he could not be tempted. However, on the opposite side of the question, Towns also notes that ?[t]he nature of Christ?s temptation was that He was asked to do the things He could do and the things He wanted: the results of which would have come from doing what Satan asked. The nature of His temptation was ... the fact that He as God was tempted to do the things He could do. The things Christ is asked to do ... appear to be valid requests .? Therefore, because Satan asked Christ to do the things he was capable of, e.g., turning stones to bread, etc., we can see that the temptations Christ faced were real. However, the temptations Jesus faced were different from those other men would endure; ?[Jesus] was tried as no other w...
