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KEEP WATCHING
AND PRAYING
THAT YOU MAY NOT ENTER INTO TEMPTATION THE SPIRIT IS WILLING BUT THE
FLESH IS WEAK: gregoreite (2PPAM) kai proseuchesthe, (2PPMM) hina me
eiselthete (2PAAS) eis peirasmon; to men pneuma prothumon e de sarx
asthenes: (Watching:
Mt 24:42 25:13 Mk 13:33-37 14:38 Lk 21:36 22:40,46 1Co 16:13 Eph 6:18
1Pe 4:7 5:8 Rev 16:15) (Enter: Mt 6:13 Pr 4:14,15 Lk 8:13 11:4
1Co 10:13 2Pe 2:9 Rev 3:10) (Spirit: Ps 119:4, 5, 24, 25, 32,
35, 36, 37,115,117,1 Isa 26:8,9 Ro 7:18-25 Ro 8:3 1Co 9:27 Ga 5:16,
17, 24 Php 3:12, 13, 14)
Keep the context in mind...
THE
CONTEXT
36 Then Jesus came with them to a
place called Gethsemane, and said to His disciples, "Sit here while I
go over there and pray."
37 And He took with Him Peter and the two sons of Zebedee, and began
to be grieved and distressed.
38 Then He said to them, "My soul is deeply grieved, to the point of
death; remain here and keep watch with Me."
39 And He went a little beyond them, and fell on His face and prayed,
saying, "My Father, if it is possible, let this cup pass from Me; yet
not as I will, but as You will."
40 And He came to the disciples and found them sleeping, and said to
Peter, "So, you men could not keep watch with Me for one hour? (Mt
26:36-40)
WHERE?:
Garden of Gethsemane - from Gath = Hebrew word signifying the
upper trough where grapes were pressed by treading (Neh 13:15) +
Shemen = Hebrew word which means oil. The Bible uses the metaphor
of trodding out the wine press to describe God's righteous judgment on
His own city Jerusalem (Lam 1:5) because her winepress had been filled
to the brim with the evil deeds of men (Joel 3:13, 4:13).
The Gath described the
vat for holding grapes so they could be pressed. In OT times the
presses for making wine were usually cut or hewed out of rock (Isa
5:2) and were connected by channels to lower rock-cut vats where the
juice was allowed to collect and ferment. The juice was squeezed from
the grapes by treading over them with the feet (Job 24:11; Amos 9:13).
God's judgment is also vividly pictured by the metaphor of the
treading of the wine press (Isa 63:2, 3; Re 14:19-note,
Re 14:20-note).
Mine eyes have
seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored
Is 63:2
He hath loosed the fateful lightning of His terrible swift sword;
His truth is marching on.
Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.
(Battle
Hymn of the Republic - Choir Vocal)
(Midi
Version with all 6 stanzas! Amazing lyrics!)
How fitting that the sinless Son
of God would be in a place where the grapes were trod, soon to bear
sins of mankind and experience the judgment of His Father poured out
on Him, crushing Him...
But He was pierced through for our
transgressions. He was crushed (Hebrew = daka' = bruised,
broken in pieces, smitten) for our iniquities. The chastening for our
well-being fell upon Him, and by His scourging (Lxx = molops =
bruises, whelps, marks left on one's body by the stripes of a whip,
wheals left by the blows from a fist) we are healed. (Isa 53:5 Read
Isa 53:2, 3, 4, 5, 6)! Thank You, dear Jesus.
Peter recounts this event
of all events stating that..
He Himself bore (literally bore up
- to cause to move from a lower position to a higher position) our
sins in His body on the cross, that we might die to sin and live to
righteousness; for by His wounds you were healed. For you were
continually straying like sheep, but now you have returned to the
Shepherd and Guardian of your souls. (1Pe 2:24, 25-note)
He Himself bore our sins -
During the Napoleonic Wars, men were conscripted into the French army
by a lottery system. If your name was drawn, you had to go off to
battle. But in the rare case that you could get someone else to take
your place, you were exempt. On one occasion the authorities came to a
certain man and told him that his name had been drawn. But he refused
to go, saying, “I was killed two years ago.” At first they questioned
his sanity, but he insisted that this was in fact the case. He claimed
that the records would show that he had been conscripted two years
previously and that he had been killed in action. “How can that be?”
they questioned. “You are alive now.” He explained that when his name
came up, a close friend said to him, “You have a large family, but I’m
not married and nobody is dependent on me. I’ll take your name and
address and go in your place.” The records upheld the man’s claim. The
case was referred to Napoleon himself, who decided that the country
had no legal claim on that man. He was free because another man had
died in his place.
Hallelujah! What a Savior
—Philip Bliss
Man of Sorrows! what a name
For the Son of God, who came
Ruined sinners to reclaim.
Hallelujah! What a Savior!
Bearing shame and scoffing rude,
In my place condemned He stood;
Sealed my pardon with His blood.
Hallelujah! What a Savior!
Guilty, vile, and helpless we;
Spotless Lamb of God was He;
“Full atonement!” can it be?
Hallelujah! What a Savior!
Lifted up was He to die;
“It is finished!” was His cry;
Now in Heav’n exalted high.
Hallelujah! What a Savior!
When He comes, our glorious King,
All His ransomed home to bring,
Then anew His song we’ll sing:
Hallelujah! What a Savior!
(Bruce
Dickinson - Man Of Sorrows)
Vance Havner - The
cross has become a pretty charm to wear around the neck. We preach a
new Christianity that stresses similarities, not contrasts; that
parallels the world instead of intersecting it; that makes no
unpleasant demands of its converts. The church has devised a new cross
today: an ornament to wear around the neck, a commonplace symbol
twisted out of context, a charm, a holy horseshoe. Such an ornament
does not interfere with godless living, never goes against the grain
of our old nature. We need men of the cross, with the message of the
cross, bearing the marks of the cross.
WHEN?:
The night of Jesus' betrayal by Judas and leading to His mock trials
and crucifixion in less than 24 hours.
WHAT?:
Watch, Pray
WHO?:
Jesus, Peter, John,
Principles For Life:
How to stand in the hour of testing and not to fall into temptation.
G Campbell Morgan writes...
Then we pass into Gethsemane.
The presence of the disciples
throughout this section but serves to intensify the realization of His
loneliness. Notice how He passed to loneliness with them. He took
eleven of them from the upper room, and having come to the garden,
eight of them were left either outside its gate or perhaps just
inside.
Three of them were taken yet a
little further with Him;
- They were the boanergic men,
Peter, James, and John.
- They were the men who had been
with Him on the Mount of Transfiguration.
- They were the men who had been
with Him in the house of Jairus when He raised the maiden.
- They were the men who for some
reason or other He perpetually took a little nearer to Him than the
rest.
It is almost uniformly held that
they were an elect inner circle, and that He trusted them more, and
could say more to them. (Commentary on John)
Adam Clarke...makes the
point that if they (and applicable to all saints) could not..
endure a little fatigue when there
is no suffering, how will they do when the temptation, the great trial
of their faith and courage, comes? Watch—that ye be not taken
unawares; and pray—that when it comes ye may be enabled to bear it.
Keep watching - Stay awake
and stay alert.
Butler...
Comparing this account in Matthew
with Luke, we learn that this command was given to all the disciples,
not just the three. The events that were going to come regarding
Christ mandated that they spend much time in earnest prayer if they
were going to react to the events properly and victoriously. Their
failure to act well in these events can be attributed to their failure
in prayer. (Analytical Bible Expositor - Matthew)
Spurgeon
It was truly kind on Christ’s part
to find an excuse for his weak and weary disciples; it was just like
him to say anything that he could in their praise even though they had
slept when they ought to have watched. Yet he repeated the command,
“Watch ” for that was the special duty of the hour; and he added, “and
pray, ” for prayer would help them to watch, and watching would aid
them in praying. Watching and praying were enjoined for a special
purpose: “that ye enter not into temptation. ” He knew what sore
temptations were about to assail them, so he would have them doubly
armed by— “Watching unto prayer.”
The Christian must be on the watch
against temptation "Watch and pray," said Jesus, "that you may not
enter into temptation" (Matt 26:41). Temptation waits for our
unguarded moments and then attacks. In the Christian life there must
be unceasing vigilance against it.
Barclay's Daily Study Bible (NT).
Greater trials are coming on. It is
necessary, therefore, still to be on your guard.
And pray. Seek aid from God by supplication in view of the thickening
calamities.
That ye enter not into temptation. That ye be not overcome and
oppressed with these trials of your faith, so as to deny me. The word
temptation here properly means, what would try their faith in the
approaching calamities his rejection and death. It would try their
faith, because though they supposed he was the Messiah, they were not
very clearly aware of the necessity of his death; they did not fully
understand that he was to rise again. They had cherished the belief
that he was to establish a kingdom while he lived. When they should
see him, therefore rejected, tried, crucified, dead; when they should
see him submit to all this, as if he had not power to deliver himself,
then would be the trial of their faith; and in view of it, he exhorted
them to pray that they might not so enter temptation as to be overcome
by it, and fall.
The spirit indeed is willing, etc. The mind, the disposition is ready,
and disposed to bear these trials; but the flesh, the natural
feelings, through the fear of danger, is weak, and will be likely to
lead you astray when the trial comes. Though you may have strong
faith, and believe now that you will not deny me, yet human nature is
weak, shrinks at trials, and you should, therefore seek strength from
on high. This was not intended for an apology for their sleeping, but
to excite them, notwithstanding he knew that they loved him, to be on
guard, lest the weakness of human nature should be insufficient to
sustain them in the hour of their temptation.
(*) "Watch" Mark 13:33, 14:38, Luke 22:40, Ephesians 6:18, Revelation
16:15
(*) "ye enter" Proverbs 4:14,15
(*) "into temptation" Revelation 3:10
(*) "spirit indeed" Isaiah 26:8,9, Romans 7:18-25, Galatians 5:17
Notes on the New Testament Explanatory and Practical.
Baker New Testament Commentary -
Baker New Testament Commentary – Exposition of Galatians, Ephesians,
Philippians, Colossians, and Philemon. Yet, in these Gospel
passages the wakefulness referred to is to be taken more literally, as
the respective contexts indicate. What the apostle has in mind is
that, while continuing in prayer, the worshiper shall be alive to such
matters as: a. his own needs and those of the family, church, country,
world, b. the dangers that threaten the Christian community, c. the
blessings received and promised, and (last but not least) d. the will
of God. Baker New Testament Commentary - Baker New Testament
Commentary – Exposition of Galatians, Ephesians, Philippians,
Colossians, and Philemon.
Spurgeon remarks on this
section...
Admire the tenderness of Jesus in
making this apology for his disciples. What he said about them was
true: but it is not everybody who would have uttered that gentle truth
at such a trying time. Dear friends, make excuses for one another
whenever you can; never make them for yourselves, but often make them
for others, and especially, when some treat you as you think very
untenderly, be the more tender towards them.
Keep watching
(1127)
(gregoreuo
[word study] from egeiro
= to arise, arouse) means to be watchful or to refrain from physical
sleep. The picture of this verb is that of a sleeping man rousing
himself. There was an interesting secular use of
gregoreuo which described men carefully crossing a river while
stepping on slippery stones. If they did not pay strict attention to
their steps, they would end up in the water.
The context is in the Garden of
Gethsemane (means oil press) is Jesus' hour of most fierce attack by
the Devil. On one level is is using gregoreuo literally, telling His
disciples simply to remain awake. On a deeper level the idea is not
just for them to be literally awake but to remain alert, watchful,
ready to meet the danger, quick to perceive and act.
Jesus is calling His disciples
to be on the alert, in a constant state of readiness and vigilant
(alertly watchful especially to avoid danger -- vigilant suggests
intense, unremitting, wary watchfulness; keenly alert to or heedful of
trouble or danger as others are sleeping or unsuspicious).
Gregoreuo
is in the
present imperative,
which is a charge to continually stay awake! Jesus is saying
that it is imperative that His disciples (and by application
this includes us today) not become indolent and lazy and let down our
guard or we will become easy prey for our enemies. The outside forces
that come against us demand us to be alert and vigilant.
Principle: Believers need
to continually remain
spiritually awake, alert, vigilant
and not to be spiritually indifferent, listless, "sleepy" saints!
The enemy is
very subtle, Paul recording that
"Satan disguises himself as an
angel of light" and "his servants also disguise themselves as servants
of righteousness" (2Cor 11:14,15)
Beare wrote that...
Confidence in God must not lead to
slackness; the spiritual warfare that they wage demands vigilance
Gregoreuo - 22x in NAS
-Mt. 24:42, 43; 25:13; 26:38, 40, 41; Mk. 13:34, 35, 37; 14:34, 37,
38; Lk. 12:37; Acts 20:31; 1 Co. 16:13; Col. 4:2; 1Th 5:6, 10; 1Pe
5:8; Re 3:2, 3; 16:15 NAS = alert, 10; awake, 1; keep, 1; keep watch,
4; keep watching, 1; keeping alert, 1; stay on the alert, 1; stays
awake, 1; wake, 2
Most of the 22
uses of gregoreuo are in the latter part of Gospels in the
context of Jesus' imminent crucifixion and departure and the
exhortation to His disciples to be on the alert for His future
return. Thus He declared
Therefore
be on the alert
(gregoreuo), for you do not know
which day your Lord is coming. (Mt 24:42)
Jesus
concluded the parable of the 10 virgins with the warning
Be on the alert
(gregoreuo) then, for you do not
know the day nor the hour. (Mt 25:13)
Gregoreuo
is used three times in Mark 13 which closes with an exhortation to
watchfulness and prayer in view of the Lord’s Return. Jesus'
addressing His disciples, Peter and James and John and Andrew, on the
Mount of Olives tells them a parable of the doorkeeper, declaring that
It is like a man, away on a
journey, who upon leaving his house and putting his slaves in charge,
assigning to each one his task, also commanded the doorkeeper to
stay on the alert (gregoreuo). Therefore, be on the
alert (gregoreuo)-- for you do not know when the master of the
house is coming, whether in the evening, at midnight, at cockcrowing,
or in the morning-- lest he come suddenly and find you asleep. And
what I say to you I say to all, 'Be on the alert (gregoreuo)!'
(Mk 13:34, 35, 36, 37)
Gregoreuo - 5x in
Septuagint - Neh 7:3; Jer 5:6; 31:28; Lam 1:14; Dan 9:14
Charles
Simeon writes that...
Unwatchfulness, even in a
victorious army, exposes it to defeat: much more must it subject us to
the power of our subtle enemy. St. Peter had experienced its baneful
effects. He had been warned of Satan’s intention to assault him (Lk
22:31). He had been commanded to pray lest he should fall by the
temptation (Lk 22:40); but he slept when he should have been praying
(Lk 22:45, 46). He stands in this respect, like Lot’s wife (Lk
17:32, Ge 19:26), a monument to future generations; but vigilance on
our part will counteract the designs of Satan. The armed Christian,
watching unto prayer, must be victorious (Ep 6:18-note)..
(1Peter 5:8, 9 The Means of Defeating Satan's Malice)
Alertness is required
because our enemy rarely shows himself for who he is. He almost always
masks himself as a religious personality, almost always endeavoring
somehow in some way to be able to approach you subtly so that you
can't recognize the reality of who he is. So you need to "be on the
alert"!
Vincent comments on the
significance of Jesus' using the illustration of an awake, alert
doorkeeper in this parable writing that
"In the temple, during the night,
the captain of the temple made his rounds, and the guards had to rise
at his approach and salute him in a particular manner. Any guard
(doorkeeper) found asleep on duty was beaten, or his garments
were set on fire." (Greek Word Studies)
Spurgeon
remarks that there is no temptation
in the world which is so bad as not being tempted at all, for to be
tempted will tend to keep us awake. Whereas, being without temptation,
flesh and blood are weak. Though the spirit may be willing, yet we may
be found falling into slumber. Children do not run away from their
father’s side when big dogs bark at them. The howlings of the devil
may tend to drive us nearer to Christ, may teach us our own weakness,
may keep us upon our own watch tower, and be made the means of
preservation from other ills. (Spurgeon, C. H. Satan, A Defeated Foe)
Mark it down
that the Christian who is not alert to Satanic attack is in for
trouble. Don't misunderstand...we are not to look for a demon behind
every bush. We are simply called to a continual state of spiritual
alertness. It is as if we are like a sentry constantly on guard duty
at the door of our mind and the gate of our eyes and ears, alert for
any deceptive, seductive intruders. Keep watching and praying beloved.
John Calvin
on "be sober...on the alert" writes that
"as we have war with a most fierce
and most powerful enemy, we are to be strenuous in resisting him. But
he uses a twofold metaphor, that they were to be sober, and that they
were to exercise watchfulness. Surfeiting (intemperate or immoderate
indulgence in something) produces sloth (disinclination to action or
labor, spiritual apathy and inactivity) and sleep; even so they who
indulge in earthly cares and pleasures, think of nothing else, being
under the power of spiritual lethargy."
J R Miller...
We are not at all times equally
strong. There are days with all of us when we throw off temptation
with almost no effort. But none of us are so every day. There are
hours with the strongest of us—when we are weak. These are the times
of peril for us, and our adversary is watching for them. In your weak
hours keep a double guard, therefore, against temptation. Keep out of
its way. Throw yourself with mighty faith on Him who was tempted in
all points as we are, and knows therefore how to deliver us when we
are tempted. In time of special weakness—run to Christ for shelter!
Thomas Watson...
"Take life easy; eat, drink and be
merry!" Lk 12:19 A Christian must deny his ease. "Ease slays the
simple." The flesh is prone to sloth and softness. It is loath to take
pains for heaven. Weeds and vermin grow in untilled ground; and all
vices grow in an idle, untilled heart.
How can they expect to reap a harvest of glory—who never sowed any
seed? Is Satan so busy in his diocese, 1Pe 5:8, and are Christians
idle? Are they like the lilies—which neither toil, nor spin? O deny
your ease! We must force our way to paradise.
God puts no difference between the slothful servant and the wicked
servant, "You wicked and lazy servant!" Mt 25:26.
Those slothful people in Eturia, who like drones enter into the hive
and consumed the honey, were expelled from others and condemned to
exile. Such as idle away the day of grace and fold their hands to
sleep when they should be working out salvation—God will condemn to a
perpetual exile in hell. Let us shake off sloth—as Paul did the viper!
Paul like a
general keenly aware of the real spiritual war surrounding every
saint, uses four Greek military terms to issue a staccato command
(all in the imperative mood) to the church and all in the
present tense
(continuously) calling for each to be the habitual practice for the
rest of our lives! (Note: "be on the alert" = gregoreuo)
The saints are to be on guard all the time. They are not to give up an
inch of vital territory. They are to behave with true courage.
Be on the
alert
Stand firm in the faith
Act like men
Be strong
(1Co 16:13)
Charles
Simeon reminds us of our need for constant vigilance and exertion
writing that...
The old principle, as has been
observed, still remains within us: and, if we be not constantly on our
guard, it will regain its former ascendency over us. A stronger army,
if the sentinels fall asleep, may be surprised and vanquished by
troops that are far inferior: and we too, notwithstanding the power
given us by the indwelling Spirit, shall surely be overcome, if we be
not constantly on our watch-tower. We must be prepared to meet our
adversary at his first approach. Our blessed Lord says, “Watch and
pray, that ye enter not into temptation:” and the sad consequences of
sleeping on our post may be seen in the Disciples, when they failed to
observe this important admonition (Mt. 26:41, 43, 56). Corruption
will often put on the appearance of virtue, and Satan assume the garb
of an angel of light (2Co 11:14): but if we be on our guard, we
shall detect his devices; and “if we resist him manfully, he will flee
from us (Jas 4:7).” Gal 5:16 -WALKING IN THE SPIRIT, A PRESERVATIVE
FROM SIN
What need have we to be ever on
our guard! [Perhaps at this moment Satan may be desiring to sift
us. And what if God should give us up into his hands? If suffered to
exert his strength, he could soon dissipate whatever is good in us;
nor should our past zeal in God’s service remove our apprehensions;
that would rather provoke Satan to more activity against us. Let us
then “not be high-minded, but fear.” Let us follow the salutary advice
which our Lord has given us (Mt 26:41) Let us plead with fervor
those important petitions (Mt 6:13)— At the same time let us “put on
the whole armour of God,” and prepare, as God has taught us, for the
assaults of our enemy (Ep 6:13,1 4, 15, 16, 17, 18). Simeon, C.
(1832-63). Horae Homileticae Vol. 13: Luke XVII to John XII (105).
London. HE MEANS OF SECURITY FROM SATAN’S MALICE - Luke 22:31, 32.
Simeon, C. (1832-63). Horae Homileticae Vol. 13: Luke XVII to John XII
(103). London.
Pray (4336)
proseuchomai
Pray with your
eyes open (vv. 150-152). As he prayed, the psalmist saw his enemies
drawing near, so he asked for God to draw near to help him. The
familiar phrase "watch and pray" goes back to when Nehemiah was
leading the people in rebuilding the walls of Jerusalem and restoring
the gates. The enemy did not want the holy city to be rebuilt, so they
used fear, deceit, and every kind of ruse to hinder the work. What was
Nehemiah's defense? "Nevertheless we made our prayer to our God, and
because of them [the enemy] we set a watch against them day and night"
(Neh. 4:9, nkjv). Jesus (Matt. 26:41; Mark 13:33), Paul (Col. 4:2),
and Peter (1 Peter 4:7) commanded God's people to "watch and pray," to
be on guard and pray with intelligence and alertness. We are soldiers
in a battle and we dare not go to sleep while on duty.
Bible Exposition Commentary - Old Testament - The Bible Exposition
Commentary – Wisdom and Poetry.
J C Ryle...
Prayer the Best Remedy in Time
of Trouble - First, let us learn that prayer is the best practical
remedy that we can use in time of trouble. We see that Christ himself
prayed when his soul was sorrowful: all true Christians ought to do
the same.
Trouble is a cup that all must
drink in this world of sin: we are “;born to trouble as surely as
sparks fly upward” (Job 5:7); we cannot avoid it. Of all creatures,
none is so vulnerable as mankind: our bodies, our minds, our families,
our business, our friends, are all so many doors through which trial
will come in. The holiest saints can claim no exemption from it: like
their Master, they are often people of sorrow.
But what is the first thing to be
done in time of trouble? We must pray. Like Job, we must fall down and
worship (Job 1:20); like Hezekiah, we must spread it out before the
Lord (2 Kings 19:14). The first person we must turn to for help must
be our God. We must tell our Father in heaven all our sorrow; we must
believe confidently that nothing is too trivial or minute to be laid
before him, so long as we do it with entire submission to his will. It
is the mark of faith to keep nothing back from our best Friend: so
doing, we may be sure we shall have an answer. “If it is possible”
(verse 39), and the thing we ask is for God’s glory, it will be done:
the thorn in the flesh will either be removed, or grace to endure it
will be given to us, as it was to St. Paul (2 Corinthians 12:9). May
we all store up this lesson against the day of need. It is a true
saying that “prayers are the leeches of care.”
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!
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.
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.
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.
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.
Charles
Simeon...
Temptations present themselves to
us on every side. Every thing that is agreeable to our senses or
flattering to our minds, has a tendency to draw us from God. Even the
things which are the most innocent when moderately enjoyed, often
become snares to us. Our food, our raiment, our comforts of every
kind, and even our dearest relatives, are apt to engross our
affections too much, and to become the objects of an idolatrous regard
— — — The cares and troubles of life also are frequently sources of
unbelieving anxiety, or murmuring discontent — — — Moreover, the
contempt too generally poured upon religion has not infrequently a
fatal influence on our minds, to keep us from inquiring after God at
all, or from confessing him openly before an ungodly world — — —To
these temptations incalculable force is given by the corruptions of
our own hearts. We are of our own selves prone to evil. The heart is
ready to catch fire from every spark; and all the appetites and
passions are quickly brought into activity in the service of sin. In
vain does reason remonstrate with us: “the law of sin that is in our
members, wars against the law of our minds, and brings us into
captivity:” yea, even when the spiritual principle lusteth and
striveth against the corruptions of the flesh, so strong is the
corrupt principle within us, we cannot do the things that we would.]
Well therefore may we pray to be kept from their power
Simeon, C. (1832-63). Horae Homileticae Vol. 11: Matthew (199).
London. Mt 6:13
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)
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, 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, 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)
John Owen (his book "Of
Temptation) begins his discourse with a discussion related to Mt
26:41...
Chapter I. - The
words of the text, that are the foundation of the ensuing
discourse—The occasion of the words, with their dependence—The things
specially aimed at in them—Things considerable in the words as to the
general purpose in hand—Of the general nature of temptation, wherein
it consists—The special nature of temptation—Temptation taken actively
and passively—How God tempts any—His end in so doing—The way whereby
he doth it—Of temptation in its special nature; of the actions of
it—The true nature of temptation stated.
“Watch
and pray, that ye enter not into temptation.”—Mt 26:41
These words of our
Saviour are repeated with very little alteration in three evangelists;
only, whereas Matthew and Mark have recorded them as above written,
Luke reports them thus: “Rise and pray, lest ye enter into
temptation;” so that the whole of his caution seems to have been,
“Arise, watch and pray,
that ye enter not into temptation.”
Solomon tells us of
some that “lie down on the top of a mast in the midst of the sea,” Pr
23:34,—men overborne by security in the mouth of destruction. If ever
poor souls lay down on the top of a mast in the midst of the sea,
these disciples with our Saviour in the garden did so. Their Master,
at a little distance from them, was “offering up prayers and
supplications, with strong crying and tears,” Heb 5:7, being then
taking into his hand and beginning to He 2:9; Gal 3:13; 2Co 5:21.taste
that cup that was filled with the curse and wrath due to their
sins;—the Jews, armed for his and their destruction, being but a
little more distant from them, on the other hand. Our Saviour had a
little before informed them that that night he should be betrayed, and
be delivered up to be slain; they saw that he was “sorrowful, and very
heavy,” Mt 26:37; nay, he told them plainly that his “soul was
exceeding sorrowful, even unto death,” verse 38, and therefore
entreated them to tarry and watch with him, now he was dying, and that
for them. In this condition, leaving them but a little space, like men
forsaken of all love towards him or care of themselves, they fall fast
asleep! Even the best of saints, being left to themselves, will
quickly appear to be less than men,—to be nothing. All our own
strength is weakness, and all our wisdom folly. Peter being one of
them,—who but a little before had with so much self-confidence
affirmed that though all men forsook him, yet he never would so
do,—our Saviour expostulates the matter in particular with him: verse
40, “He saith unto Peter, Could you not watch with me one hour?” as if
he should have said, “Art thou he, Peter, who but now boasts of thy
resolution never to forsake me? Is it likely that thou shouldst hold
out therein, when thou canst not watch with me one hour? Is this thy
dying for me, to be dead in security, when I am dying for thee?” And
indeed it would be an amazing thing to consider that Peter should make
so high a promise, and be immediately so careless and remiss in the
pursuit of it, but that we find the root of the same treachery abiding
and working in our own hearts, and do see the fruit of it brought
forth every day, the most noble engagements unto obedience quickly
ending in deplorable negligence, Rom. vii. 18.
In this estate our Saviour admonishes them of their condition, their
weakness, their danger, and stirs them up to a prevention of that ruin
which lay at the door: saith he,
“Arise, watch and pray.”
I shall not insist on
the particular aimed at here by our Saviour, in this caution to them
that were then present with him; the great temptation that was coming
on them, from the scandal of the cross, was doubtless in his eye;—but
I shall consider the words as containing a general direction to all
the disciples of Christ, in their following of him throughout all
generations.
There are three things in the words:—
I. The evil
cautioned against,—temptation.
II. The means of its prevalence,—by our entering into it.
III. The way of preventing it,—watch and pray.
It is not in my
thoughts to handle the common-place of temptations, but only the
danger of them in general, with the means of preventing that danger;
yet, that we may know what we affirm, and whereof we speak, some
concernments of the general nature of temptation may be premised.
I. First, For the general nature of tempting and temptation, it lies
among things indifferent; to try, to experiment, to prove, to pierce a
vessel, that the liquor that is in it may be known, is as much as is
signified by it. Hence God is said sometime to tempt; and we are
commanded as our duty to tempt, or try, or search ourselves, to know
what is in us, and to pray that God would do so also. So temptation
93is like a knife, that may either cut the meat or the throat of a
man; it may be his food or his poison, his exercise or his
destruction.
Secondly, Temptation in its special nature, as it denotes any evil, is
considered either actively, as it leads to evil, or passively, as it
hath an evil and suffering in it: so temptation is taken for
affliction, James i. 2; for in that sense, we are to “count it all joy
when we fall into temptation;” in the other, that we “enter not into
it.”
Again, actively considered, it either denotes in the tempter a design
for the bringing about of the special end of temptation, namely, a
leading into evil; so it is said, that “God tempts no man,” James i.
13, with a design for sin as such;—or the general nature and end of
temptation, which is trial; so “God tempted Abraham,” Gen. xxii. 1.
And he proveth or tempteth by false prophets, Deut. xiii. 3.
Now, as to God’s tempting of any, two things are to be considered:—1.
The end why he doth it; 2. The way whereby he doth it.
For the first, his general ends are two:—
(1.) He doth it to show unto man what is in him,—that is, the man
himself; and that either as to his grace or to his corruption. (I
speak not now of it as it may have a place and bear a part in
judiciary obduration.) Grace and corruption lie deep in the heart; men
oftentimes deceive themselves in the search after the one or the other
of them. When we give vent to the soul, to try what grace is there,
corruption comes out; and when we search for corruption, grace
appears. So is the soul kept in uncertainty; we fail in our trials.
God comes with a gauge that goes to the bottom. He sends his
instruments of trial into the bowels and the inmost parts of the soul,
and lets man see what is in him, of what metal he is constituted. Thus
he tempted Abraham to show him his faith. Abraham knew not what faith
he had (I mean, what power and vigour was in his faith) until God drew
it out by that great trial and temptation.22 Gen. xxii. 1, 2. When God
says he knew it, he made Abraham to know it. So he tried Hezekiah to
discover his pride; God left him that he might see what was in his
heart, 2 Chron. xxxii. 31. He knew not that he had such a proud heart,
so apt to be lifted up, as he appeared to have, until God tried him,
and so let out his filth, and poured it out before his face. The
issues of such discoveries to the saints, in thankfulness,
humiliation, and treasuring up of experiences, I shall not treat of.
(2.) God doth it to show himself unto man, and that,—
[1.] In a way of preventing grace. A man shall see that it is God
alone who keeps from all sin. Until we are tempted, we think we live
on our own strength. Though all men do this or that, we will not. When
the trial comes, we quickly see whence is our preservation,
94by standing or falling. So was it in the case of Abimelech, Gen. xx.
6, “I withheld thee.”
[2.] In a way of renewing grace. He would have the temptation continue
with St Paul, that he might reveal himself to him in the sufficiency
of his renewing grace, 2 Cor. xii. 9. We know not the power and
strength that God puts forth in our behalf, nor what is the
sufficiency of his grace, until, comparing the temptation with our own
weakness, it appears unto us. The efficacy of an antidote is found
when poison hath been taken; and the preciousness of medicines is made
known by diseases. We shall never know what strength there is in grace
if we know not what strength there is in temptation. We must be tried,
that we may be made sensible of being preserved. And many other good
and gracious ends he hath, which he accomplisheth towards his saints
by his trials and temptations, not now to be insisted on.
2. For the ways whereby God accomplisheth this his search, trial or
temptation, these are some of them:—
(1.) He puts men on great duties, such as they cannot apprehend that
they have any strength for, nor indeed have. So he tempted Abraham by
calling him to that duty of sacrificing his son;—a thing absurd to
reason, bitter to nature, and grievous to him on all accounts
whatever. Many men know not what is in them, or rather what is ready
for them, until they are put upon what seems utterly above their
strength; indeed, upon what is really above their strength. The duties
that God, in an ordinary way, requires at our hands are not
proportioned to what strength we have in ourselves, but to what help
and relief is laid up for us in Christ; and we are to address
ourselves to the greatest performances with a settled persuasion that
we have not ability for the least. This is the law of grace; but yet,
when any duty is required that is extraordinary, that is a secret not
often discovered. In the yoke of Christ it is a trial, a temptation.
(2.) By putting them upon great sufferings. How many have unexpectedly
found strength to die at a stake, to endure tortures for Christ! yet
their call to it was a trial. This, Peter tells us, is one way whereby
we are brought into trying temptations, 1 Pet. i. 6, 7. Our
temptations arise from the “fiery trial;” and yet the end is but a
trial of our faith.
(3.) By his providential disposing of things so as that occasions unto
sin will be administered unto men, which is the case mentioned, Deut.
xiii. 3; and innumerable other instances may be adjoined.
Now, they are not properly the temptations of God, as coming from him,
with his end upon them, that are here intended; and therefore I shall
set these apart from our present consideration. It is, then,
95temptation in its special nature, as it denotes an active efficiency
towards sinning (as it is managed with evil unto evil) that I intend.
In this sense temptation may proceed either singly from Satan, or the
world, or other men in the world, or from ourselves, or jointly from
all or some of them, in their several combinations:—
(1.) Satan tempts sometimes singly by himself, without taking
advantage from the world, the things or persons of it, or ourselves.
So he deals in his injection of evil and blasphemous thoughts of God
into the hearts of the saints; which is his own work alone, without
any advantage from the world or our own hearts: for nature will
contribute nothing thereunto, nor any thing that is in the world, nor
any man of the world; for none can conceive a God and conceive evil of
him. Herein Satan is alone in the sin, and shall be so in the
punishment. These fiery darts are prepared in the forge of his own
malice, and shall, with all their venom and poison, be turned into his
own heart for ever.
(2.) Sometimes he makes use of the world, and joins forces against us,
without any helps from within. So he tempted our Saviour, by “showing
him all the kingdoms of the world, and the glory of them.”33 Matt. iv.
8. And the variety of the assistances he finds from the world, in
persons and things which I must not insist on,—the innumerable
instruments and weapons he takes from thence of all sorts and at all
seasons,—are inexpressible.
(3.) Sometimes he takes in assistance from ourselves also. It is not
with us as it was with Christ when Satan came to tempt him. He
declares that he “had nothing in him,” John xiv. 30. It is otherwise
with us: he hath, for the compassing of most of his ends, a sure party
within our own breasts, James i. 14, 15. Thus he tempted Judas: he was
at work himself; he put it into his heart to betray Christ; Luke xxii.
3, “he entered into him” for that purpose. And he sets the world at
work, the things of it, providing for him “thirty pieces of silver”
(verse 5, “They covenanted to give him money”); and the men of it,
even the priests and the Pharisees; and calleth in the assistance of
his own corruption,—he was covetous, “a thief, and had the bag.”
I might also show how the world and our own corruptions do act single
by themselves, and jointly in conjunction with Satan and one another,
in this business of temptation. But the truth is, the principles,
ways, and means of temptations, the kinds, degrees, efficacy, and
causes of them, are so inexpressible large and various; the
circumstances of them, from providence, natures, conditions, spiritual
and natural, with the particular cases thence arising, so innumerable
and impossible to be comprised within any bound or order, that to
96attempt the giving an account of them would be to undertake that
which would be endless. I shall content myself to give a description
of the general nature of that which we are to watch against; which
will make way for what I aim at.
Temptation, then, in general, is any thing, state, way, or condition
that, upon any account whatever, hath a force or efficacy to seduce,
to draw the mind and heart of a man from its obedience, which God
requires of him, into any sin, in any degree of it whatever.
In particular, that is a temptation to any man which causes or
occasions him to sin, or in any thing to go off from his duty, either
by bringing evil into his heart, or drawing out that evil that is in
his heart, or any other way diverting him from communion with God, and
that constant, equal, universal obedience, in matter and manner, that
is required of him.
For the clearing of this description I shall only observe, that though
temptation seems to be of a more active importance, and so to denote
only the power of seduction to sin itself, yet in the Scripture it is
commonly taken in a neuter sense, and denotes the matter of the
temptation or the thing whereby we are tempted. And this is a ground
of the description I have given of it. Be it what it will, that from
any thing whatever, within us or without us, hath advantage to hinder
in duty, or to provoke unto or in any way to occasion sin, that is a
temptation, and so to be looked on. Be it business, employment, course
of life, company, affections, nature, or corrupt design, relations,
delights, name, reputation, esteem, abilities, parts or excellencies
of body or mind, place, dignity, art,—so far as they further or
occasion the promotion of the ends before mentioned, they are all of
them no less truly temptations that the most violent solicitations of
Satan or allurements of the world, and that soul lies at the brink of
ruin who discerns it not. And this will be farther discovered in our
process. (From chapter 1
Of Temptation by John Owen
- From the text, Mt 26:41, the author considers in succession three
topics educed from it:—temptation, the means by which it prevails, and
the way of preventing it. The most of the treatise is occupied with
the last topic,—the means of prevention. It is subdivided into
inquiries,—as to the evidence by which a man may know that he has
entered into temptation, the directions requisite to prevent entering
into it, and the seasons when temptation may be apprehended. The
discussion of this last inquiry merges very much into an illustration
of the Christian duty of watchfulness, and the treatise is closed by a
general exhortation to this duty. Slight defects in the arrangement,
the renewed discussion of a point after it had been quitted, and the
disproportionate space accorded to some parts of the subject, are
explained, perhaps by the circumstance that the treatise was
originally a series of discourses.—Editor)
Chapter V
(from
Of Temptation by John Owen).
The second case proposed, or inquiries resolved—What are the best
directions to prevent entering into temptation—Those directions laid
down—The directions given by our Saviour: “Watch and pray”—What is
included therein—
(1.) Sense of the danger
of temptation—
(2.) That it is not in
our power to keep ourselves—
(3.) Faith in promises of
preservation—Of prayer in particular.
2. Having seen the
danger of entering into temptation, and also discovered the ways and
seasons whereby and wherein men usually so, our second inquiry is,
What general directions may be given to preserve a soul from that
condition that hath been spoken of? And we see our Saviour’s direction
in the place spoken of before, Matt. xxvi. 41. He sums up all in these
two words, “Watch and pray.” I shall a little labour to unfold
them, and show what is inwrapped and contained in them; and that both
jointly and severally:—
(1.) These is included in them a clear, abiding apprehension of great
evil that there is in entering into temptation. That which a man
watches and prays against, he looks upon as evil to him, and by all
means to be avoided.
This, then, is the first direction:—Always bear in mind the great
danger that it is for any soul to enter into temptation.
It is a woeful thing to consider what slight thoughts the most have of
this thing. So men can keep themselves from sin itself in open action,
they are content, they scarce aim at more; on any temptation in the
world, all sorts of men will venture at any time. How will young men
put themselves on company, any society; at first, being delighted with
evil company, then with the evil of the company! How vain are all
admonitions and exhortations to them to take heed of such persons,
debauched in themselves, corrupters of others, destroyers of souls! At
first they will venture on the company, abhorring the thoughts of
practising their lewdness; but what is the issue? Unless it be here or
there one, whom God snatches with a mighty hand from the jaws of
destruction, they are all lost, and become after a while in love with
the evil which at first they abhorred. This open door to the ruin of
souls is too evident; and woful experience makes it no less evident
that it is almost impossible to fasten upon many poor creatures any
fear or dread of temptation, who yet will profess a fear and
abhorrency of sin. Would it were only thus with young men, such as are
unaccustomed to the yoke of their Lord! What sort of men is free from
this folly in one thing or other? How many professors have I known
that would plead for their liberty, as they called it! They could hear
any thing, all things,—all sorts of men, all men; they would try all
things whether they came to them in the way of God or no; and on that
account would run to hear and to attend to every broacher of false and
abominable opinions, every seducer, though stigmatized by the
generality of the saints: for such a one they had their liberty,—they
could do it; but the opinions they hated as much as any. What hath
been the issue? I scarce ever knew any come off without a wound; the
most have had their faith overthrown. Let no man, then, pretend to
fear sin that doth not fear temptation to it. They are too nearly
allied to be separated. Satan hath put them so together that it is
very hard for any man to put them asunder. He hates not the fruit who
delights in the root.
124When men see that such ways, such companies, such courses, such
businesses, such studies and aims, do entangle them, make them cold,
careless, are quench-coals to them, indispose them to even, universal,
and constant obedience, if they adventure on them, sin lies at the
door. It is a tender frame of spirit, sensible of its own weakness and
corruption, of the craft of Satan, of the evil of sin, of the efficacy
of temptation, that can perform his duty. And yet until we bring our
hearts to this frame, upon the considerations before-mentioned, or the
like that may be proposed, we shall never free ourselves from sinful
entanglements. Boldness upon temptation, springing from several
pretences, hath, as is known, ruined innumerable professors in these
days, and still continues to cast many down from their excellency; nor
have I the least hope of a more fruitful profession amongst us until I
see more fear of temptation. Sin will not long seem great or heavy
unto any to whom temptations seem light or small.
This is the first thing enwrapped in this general direction:—The daily
exercise of our thoughts with an apprehension of the great danger that
lies in entering into temptation, is required of us. Grief of the
Spirit of God, disquietment of our own souls, loss of peace, hazard of
eternal welfare, lies at the door. If the soul be not prevailed withal
to the observation of this direction, all that ensues will be of no
value. Temptation despised will conquer; and if the heart be made
tender and watchful here, half the work of securing a good
conversation is over. And let not him go any further who resolved not
to improve this direction in a daily conscientious observation of it.
(2.) There is this in it also, that it is not a thing in our own
power, to keep and preserve ourselves from entering into temptation.
Therefore are we to pray that we may be preserved from it, because we
cannot save ourselves.
This is another means of preservation. As we have no strength to
resist a temptation when it doth come, when we are entered into it,
but shall fall under it, without a supply of sufficiency of grace from
God; so to reckon that we have no power or wisdom to keep ourselves
from entering into temptation, but must be kept by the power and
wisdom of God, is a preserving principle, 1Pe 1:5. We are in all
things “kept by the power of God.” This our Saviour instructs us in,
not only by directing us to pray that we be not led into temptation,
but also by his own praying for us, that we may be kept from it: John
17:15, “I pray not that thou should take them out of the world, but
that thou should keep them from the evil,”—that is, the temptations of
the world unto evil, unto sin,—"out of evil” that us in the world,
that is temptation, which is all that is evil in the world; or from
the evil one, who in the world makes use of the world unto temptation.
Christ prays his Father to keep us, and instructs us to pray that we
be so kept. It is not, then, a thing in our own power. The ways of our
entering into temptation are so many, various, and imperceptible,—the
means of it so efficacious and powerful,—our weakness our
unwatchfulness, so unspeakable,—that we cannot in the least keep or
preserve ourselves from it. We fail both in wisdom and power for this
work.
Let the heart, then commune with itself and say, “I am poor and weak;
Satan is subtle, cunning, powerful, watching constantly for advantages
against my soul; the world earnest, pressing, and full of specious
pleas, innumerable pretences, and ways of deceit; my own corruption
violent and tumultuating, enticing, entangling, conceiving sin, and
warring in me, against me; occasions and advantages of temptation
innumerable in all things I have done or suffer, in all businesses and
persons with whom I converse; the first beginnings of temptation
insensible and plausible, so that, left unto myself, I shall not know
I am ensnared, until my bonds be made strong, and sin hath got ground
in my heart: therefore on God alone will I rely for preservation, and
continually will I look up to him on that account.” This will make the
soul be always committing itself to the care of God, resting itself on
him, and to do nothing, undertake nothing, etc, without asking counsel
of him. So that a double advantage will arise from the observation of
this direction, both of singular use for the soul’s preservation from
the evil feared:—
[1.] The engagement of the grace and compassion of God, who hath
called the fatherless and helpless to rest upon him; nor did ever soul
fail of supplies, who, in a sense of want, rolled itself on him, on
the account of his gracious invitation.
[2.] The keeping of it in such a frame as, on various accounts, is
useful for its preservation. He that looks to God for assistance in a
due manner is both sensible of his danger, and conscientiously careful
in the use of means to preserve himself: which two, of what importance
they are in this case, may easily be apprehended by them who have
their hearts exercised in these things.
[3.] This also is in it,—act faith on the promise of God for
preservation. To believe that he will preserve us is a means of
preservation; for this God will certainly do, or make a way for us to
escape out of temptation, if we fall into it under such a believing
frame. We are to pray for what God hath promised. Our requests are to
be regulated by his promises and commands, which are of the same
extent. Faith closes with the promises, and so finds relief in this
case. This James instructs us in, chap. i. 5–7. What we want we must
“ask of God;” but we must “ask in faith,” for otherwise we must not
“think
126that we shall receive any thing of the Lord.” This then, also, is
in this direction of our Saviour, that we act faith on the promises of
God for our preservation out of temptation. He hath promised that he
will keep us in all our ways; that we shall be directed in a way that,
though we are fools, “we shall not err therein,” Isa. xxxv. 8; that he
will lead us, guide us, and deliver us from the evil one. Set faith on
work on these promises of God, and expect a good and comfortable
issue. It is not easily conceived what a train of graces faith is
attended withal, when it goes forth to meet Christ in the promises,
nor what a power for the preservation of the soul lies in this thing;
but I have spoken to this elsewhere.44 Mortification of Sin in
Believers, vol. vi. chap. xiv. p. 78.
[4.] Weigh these
things severally, and first, take prayer into consideration.
To pray that we enter
not into temptation is a means to preserve us from it. Glorious things
are, by all men that know aught of those things, spoken of this duty;
and yet the truth is, not one half of its excellency, power, and
efficacy is known. It is not my business to speak of it in general;
but this I say as to my present purpose,—he that would be little in
temptation, let him be much in prayer. This calls in the suitable help
and succour that is laid up in Christ for us, Heb 4:16. This casteth
our souls into a frame of opposition to every temptation. When Paul
had given instruction for the taking to ourselves “the whole armour of
God,” that we may resist and stand in the time of temptation, he adds
this general close of the whole, Ep 6:18, “Praying always with all
prayer and supplication in the Spirit, and watching thereunto with all
perseverance and supplication.”
Without this all the rest will be of no efficacy for the end proposed.
And therefore consider what weight he lays on it: “Praying
always,”—that is, at all times and seasons, or be always ready and
prepared for the discharge of that duty, Luke xviii. 1, Ep 6:18; “with
all prayer and supplication in the Spirit,”—putting forth all kinds of
desires unto God, that are suited to our condition, according to his
will, lest we diverted by any thing whatever; and that not for a
little while, but “with all perseverance,”—continuance lengthened out
to the utmost: so shall we stand. The soul so framed is in a sure
posture; and this is one of the means without which this work will not
be done. If we do not abide in prayer, we shall abide in cursed
temptations. Let this, then, be another direction:—Abide in prayer,
and that expressly to this purpose, that we “enter not into
temptation.” Let this be one part of our daily contending with
God,—that he would preserve our souls, and keep our hearts and our
ways, that we be not entangled; that his good and wise providence will
order our ways and affairs, that no pressing temptation befall us;
that he would give us diligence, carefulness, and watchfulness over
our own ways. So shall we be delivered when others are held with the
cords of their own folly.
><>><>><>
Willing
(4289)
prothumos
Flesh
(4561)
sarx
The flesh is
weak when it comes to doing spiritual things (Matt. 26:41), but it is
very strong when it comes to practicing religious rules and
regulations. Somehow, adhering to the religious routine inflates the
ego and makes a person content in his self-righteousness. In
discussing this problem, Paul presented three important truths.Bible
Exposition Commentary - New Testament - The Bible Exposition
Commentary – New Testament, Volume 2.
Alexander
Maclaren...
III. Note the sad and gentle
remonstrance with the drowsy three. ‘The sleep of the disciples, and
of these disciples, and of all three, and such an overpowering sleep,
remains even after Luke’s explanation, “for sorrow,” a psychological
riddle’ (Meyer). It is singularly parallel with the sleep of the same
three at the Transfiguration—an event which presents the opposite pole
of our Lord’s experiences, and yields so many antithetical parallels
to Gethsemane. No doubt the tension of emotion, which had lasted for
many hours, had worn them out; but, if weariness had weighed down
their eyelids, love should have kept them open. Such sleep of such
disciples may have been a riddle, but it was also a crime, and augured
imperfect sympathy. Gentle surprise and the pain of disappointed love
are audible in the question, addressed to Peter especially, as he had
promised so much, but meant for all. This was all that Jesus got in
answer to His yearning for sympathy. ‘I looked for some to take pity,
but there was none.’ Those who loved Him most lay curled in dead
slumber within earshot of His prayers. If ever a soul tasted the
desolation of utter loneliness, that suppliant beneath the olives
tasted it. But how little of the pain escapes His lips! The words but
hint at the slightness of their task compared with His, at the brevity
of the strain on their love, and at the companionship which ought to
have made sleep impossible. May we not see in Christ’s remonstrance a
word for all? For us, too, the task of keeping awake in the enchanted
ground is light, measured against His, and the time is short, and we
have Him to keep us company in the watch, and every motive of grateful
love should make it easy; but, alas, how many of us sleep a drugged
and heavy slumber!
The gentle remonstrance soon passes over into counsel as gentle.
Watchfulness and prayer are inseparable. The one discerns dangers, the
other arms against them. Watchfulness keeps us prayerful, and
prayerfulness keeps us watchful. To watch without praying is
presumption, to pray without watching is hypocrisy. The eye that sees
clearly the facts of life will turn upwards from its scanning of the
snares and traps, and will not look in vain. These two are the
indispensable conditions of victorious encountering of temptation.
Fortified by them, we shall not ‘enter into’ it, though we encounter
it. The outward trial will remain, but its power to lead us astray
will vanish. It will still be danger or sorrow, but it will not be
temptation; and we shall pass through it, as a sunbeam through foul
air, untainted, and keeping heaven’s radiance. That is a lesson for a
wider circle than the sleepy three.
It is followed by words which would need a volume to expound in all
their depth and width of application, but which are primarily a reason
for the preceding counsel, as well as a loving apology for the
disciples’ sleep. Christ is always glad to give us credit for even
imperfect good; His eye, which sees deeper than ours, sees more
lovingly, and is not hindered from marking the willing spirit by
recognising weak flesh. But these words are not to be made a pillow
for indolent acquiescence in the limitations which the flesh imposes
on the spirit. He may take merciful count of these, and so may we, in
judging others, but it is fatal to plead them at the bar of our own
consciences. Rather they should be a spur to our watchfulness and to
our prayer. We need these because the flesh is weak, still more
because, in its weakness toward good, it is strong to evil. Such
exercise will give governing power to the spirit, and enable it to
impose its will on the reluctant flesh. If we watch and pray, the
conflict between these two elements in the renewed nature will tend to
unity and peace by the supremacy of the spirit; if we do not, it will
tend to cease by the unquestioned tyranny of the flesh. In one or
other direction our lives are tending.
Strange that such words had no effect. But so it was, and so deep was
the apostles’ sleep that Christ left them undisturbed the second time.
The relapse is worse than the original disease. Sleep broken and
resumed is more torpid and fatal than if it had not been interrupted.
We do not know how long it lasted, though the whole period in the
garden must have been measured by hours; but at last it was broken by
the enigmatical last words of our Lord. The explanation of the direct
opposition between the consecutive sentences, by taking the ‘Sleep on
now’ as ironical, jars on one’s reverence. Surely irony is out of
keeping with the spirit of Christ then. Rather He bids them sleep on,
since the hour is come, in sad recognition that the need for their
watchful sympathy is past, and with it the opportunity for their
proved affection. It is said with a tone of contemplative melancholy,
and is almost equivalent to ‘too late, too late.’ The memorable sermon
of F. W. Robertson, on this text, rightly grasps the spirit of the
first clause, when it dwells with such power on the thought of ‘the
irrevocable past’ of wasted opportunities and neglected duty. But the
sudden transition to the sharp, short command and broken sentences of
the last verse is to be accounted for by the sudden appearance of the
flashing lights of the band led by Judas, somewhere near at hand, in
the valley. The mood of pensive reflection gives place to rapid
decision. He summons them to arise, not for flight, but that He may go
out to meet the traitor. Escape would have been easy. There was time
to reach some sheltering fold of the hill in the darkness; but the
prayer beneath the silver-grey olives had not been in vain, and these
last words in Gethsemane throb with the Son’s willingness to yield
Himself up, and to empty to its dregs the cup which the Father had
given Him. (GETHSEMANE,
THE OIL-PRESS)
Spurgeon
reminds us that...
If you are successful in business
or successful in holy work, then Satan will tempt you. If you
are not successful and have had a bad time, then Satan will tempt
you. When you have a heavy load to carry, he will tempt you.
When that load is taken off, then he will tempt you worse that
ever. He will tempt you when you have obtained some blessing
that you have been thinking was such a great boon. For example, in the
wilderness, when they cried for meat and insisted that they must have
it, God gave them their heart’s desire, but sent leanness into their
souls. Just as you have secured the thing that you are seeking, then
comes a temptation. To all of which I say, “Watch.” “What I
say unto you, I say unto all,” said Christ, “Watch and
pray, lest you enter into temptation” (Matthew 26:41). And
by the conflict and the victory of your Master, go into the
conflict bravely, expecting to conquer by faith in Him, even as He
overcame. (Satan, A Defeated Foe)
Alexander
Maclaren expounds on "The Weakness of Our Flesh"
That leads to the last lesson we
need to draw from this passage, namely, the weakness of our flesh. Did
Jesus need to pray? He obviously did, and he was the sinless Son of
God. He was the Rock of Ages, an unshakable pillar of strength
compared to those around him. But if he needed to pray, how much more
do we who are weak and sinful and ignorant and usually oblivious to
the temptations that surround us every day?
"The flesh is weak," Jesus said. But not only weak. It is a pit of
corruption and rebellion too. The New International Version translates
the Greek word sarx ("flesh") as "body" in verse 41, but that greatly
weakens the word in my opinion. In the New Testament, flesh usually
means "mere flesh," that is, the whole person as he or she is apart
from the regenerating and purifying Spirit of God. Flesh stands for
"man the sinner," and man the sinner is more than physically weak. He
is corrupt, sinful, and rebellious in his soul.
What is the solution? It is staring us in the face. "Watch and pray,"
said Jesus. Why? Because apart from prayer we will certainly "fall
into temptation" (v. 41). The only way we can stand is in the power of
Jesus, who was himself able to stand and who intercedes for us to
enable us to stand, even as we pray.
Peter thought he was strong. When Jesus spoke of his impending death,
indicating that the disciples would forsake him and scatter, Peter
protested. Although that might be true for the others, it would not be
true for him since he was willing not only to suffer but even to die
for Jesus' sake. Peter meant it. He loved the Lord. He thought he
could stand by him. But Peter was weak in the flesh, and he was not
able even to keep awake long enough to pray.
Peter also fell into temptation, and he would have fallen away utterly
if Jesus had not prayed for him that his faith might be strengthened.
Jesus said, "I have prayed for you, Simon, that your faith might not
fail. And when you have turned back, strengthen your brothers" (Luke
22:32).
John H. Gerstner suggested at one of the Philadelphia Conferences on
Reformation Theology that it must have been Peter who composed the
song found in some of today's hymnbooks. It has the recurring chorus
line, "Lord, we are able." That is what Peter sang before his fall.
But Gerstner suggested that after Peter had fallen and been restored
by Jesus, he rewrote his self-confident hymn to read, "Lord, we are
not able." Peter was not able, and neither are we. In the flesh we
will fall, but we can stand in Christ if we come to him and pray,
seeking the strength he makes available. So pray. If you have trouble
praying, remember that Jesus prayed and that he is praying for you
right now.
Boice Expositional Commentary - An Expositional Commentary – The
Gospel of Matthew, Volume 2: The Triumph of the King (Matthew 18-28).
The lust of the
flesh includes anything that appeals to man's fallen nature. "The
flesh" does not mean "the body." Rather, it refers to the basic nature
of unregenerate man that makes him blind to spiritual truth (1 Cor.
2:14). Flesh is the nature we receive in our physical birth; spirit is
the nature we receive in the second birth (John 3:5-6). When we trust
Christ, we become "partakers of the divine nature" (2 Peter 1:4). A
Christian has both the old nature (flesh) and the new nature (Spirit)
in his life. And what a battle these two natures can wage! (Gal.
5:17-23)
God has given man certain desires, and these desires are good. Hunger,
thirst, weariness, and sex are not at all evil in themselves. There is
nothing wrong about eating, drinking, sleeping, or begetting children.
But when the flesh nature controls them, they become sinful "lusts."
Hunger is not evil, but gluttony is sinful. Thirst is not evil, but
drunkenness is a sin. Sleep is a gift of God, but laziness is
shameful. Sex is God's precious gift when used rightly; but when used
wrongly, it becomes immorality.
Now you can see how the world operates. It appeals to the normal
appetites and tempts us to satisfy them in forbidden ways. In today's
world we are surrounded by all kinds of allurements that appeal to our
lower nature—and "the flesh is weak" (Matt. 26:41). If a Christian
yields to it, he will get involved in the "works of the flesh" (Gal.
5:19-21 gives us the ugly list).
It is important that a believer remember what God says about his old
nature, the flesh. Everything God says about the flesh is negative. In
the flesh there is no good thing (Rom. 7:18). The flesh profits
nothing (John 6:63). A Christian is to put no confidence in the flesh
(Phil. 3:3). He is to make no provision for the flesh (Rom. 13:14). A
person who lives for the flesh is living a negative life.
Bible Exposition Commentary - New Testament - The Bible Exposition
Commentary – New Testament, Volume 2.
Weak
(sick, helpless) (772)
asthenes
J C Ryle...
Christians Must Watch and Pray
Against Weakness -let us learn that there is great weakness even
in true disciples of Christ, and that they need to watch and pray
against it. We see Peter, James and John, those three chosen apostles,
sleeping. We find our Lord addressing them in these solemn words:
“Watch and pray so that you will not fall into temptation. The spirit
is willing, but the body is weak” (Mt 26:41).
There is a double nature in all
believers. Converted, renewed, sanctified as they are, they still
carry about with them a mass of indwelling corruption, a body of sin.
St. Paul speaks of this, when he says, “I find this law at work: When
I want to do good, evil is right there with me. For in my inner being
I delight in God’s law; but I see another law at work in the members
of my body, waging war against the law of my mind” (Romans 7:21, 22,
23). The experience of all true Christians in every age confirms this.
They find within two contrary principles, and a continual strife
between the two; to these two principles our Lord alludes when he
addresses his half-awakened disciples: he calls the one “body” and
the other “spirit.” He says, “the spirit is willing, but the body
is weak.”
But does our Lord excuse this
weakness of his disciples? Far from it: those who draw this conclusion
mistake his meaning. He uses that very weakness as an argument for
watchfulness and prayer; he teaches us that the very fact that we are
hedged about with weakness should stir us up continually to “watch
and pray.”
If we know anything of true
religion, let us never forget this lesson. If we desire a strong walk
with God and not to fall like David or Peter, let us never forget to
watch and pray. Let us live like men on enemy’s ground, and be always
on our guard. We cannot walk too carefully; we cannot be too jealous
over our souls. The world is very ensnaring; the devil is very busy.
Let our Lord’s words ring in our ears daily, like a trumpet. Our
spirits may sometimes be very willing; but our bodies are also very
weak. Then let us always watch and always pray.
Calvin -
41. Watch and pray. As the disciples were unmoved by their Master’s
danger, their attention is directed to themselves, that a conviction
of their own danger may arouse them. Christ therefore threatens that,
if they do not watch and pray, they may be soon overwhelmed by
temptation. As if he had said, “Though you take no concern about me,
do not fail, at least, to think of yourselves; for your own interests
are involved in it, and if you do not take care, temptation will
immediately swallow you up.” For to enter into temptation means to
yield to it.
And let us observe, that the manner of resistance which is here
enjoined is, not to draw courage from reliance on our own strength and
perseverance, but, on the contrary, from a conviction of our weakness,
to ask arms and strength from the Lord. Our watching, therefore, will
be of no avail without prayer.
The spirit indeed is willing. That he may not terrify and discourage
his disciples, he gently reproves their slothfulness, and adds
consolation and good ground of hope. And, first, he reminds them, that
though they are earnestly desirous to do what is right, still they
must contend with the weakness of the flesh, and, therefore, that
prayer is never unnecessary. We see, then, that he gives them the
praise of willingness, in order that their weakness may not throw them
into despair, and yet urges them to prayer, because they are not
sufficiently endued with the power of the Spirit. Wherefore, this
admonition relates properly to believers, who, being regenerated by
the Spirit of God, are desirous to do what is right, but still labor
under the weakness of the flesh; for though the grace of the Spirit is
vigorous in them, they are weak according to the flesh. And though the
disciples alone have their weakness here pointed out to them, yet,
since what Christ says of them applies equally to all, we ought to
draw from it a general rule, that it is our duty to keep diligent
watch by praying; for we do not yet possess the power of the Spirit in
such a measure as not to fall frequently through the weakness of the
flesh, unless the Lord grant his assistance to raise up and uphold us.
But there is no reason why we should tremble with excessive anxiety;
for an undoubted remedy is held out to us, which we will neither have
nor to seek nor to seek in vain; for Christ promises that all who,
being earnest in prayer, shall perseveringly oppose the slothfulness
of the flesh, will be victorious. --Calvin's Commentaries. |
