Matthew 26:41
THE CONTEXT
and
BACKGROUND

Keep the context in mind...Jesus and his disciples have finished their "Last Supper" together, sung a hymn and gone out to the Mount of Olives (Mt 26:30). Here Jesus quoting Zechariah 13:7,  predicted all of the disciples would "stumble" (Mt 26:31). Peter in his flesh responds "I will never stumble (see related noun skandalon -- gives us English "scandalized")" (Mt 26:33) (Principle: Pride always makes us vulnerable to falling Pr 16:18, 1Co 10:12).  Jesus responded with the prophecy that Peter would deny (arneomai) Him 3 times (Mt 26:34, 35). Peter still manifesting the strength of his own human (fallen) flesh, proudly and boldly persists in maintaining that he would not deny Jesus (Mt 26:35).

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 (gregoreuo [word study] in the present imperative) 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  (gregoreuo [word study]) with Me for one hour? (Mt 26:36-40)

THE 5 W' & H
QUESTIONS
(interrogate with the 5W'S & H)

WHEN?: The night of Jesus' betrayal by Judas and leading to His mock trials and crucifixion in less than 24 hours.

WHAT?: Watch, Pray. Discussed in more detail below.

WHO?: Jesus, Peter, John, James.  Which disciple did Jesus address directly? (Mt 26:40). Notice what name Jesus uses in the parallel passage in Mk 14:37. What might be significant about that name? Was it the "old" name or the "new" name for His lead apostle? Obviously "Simon" (from Hebrew "Shimon" = hearing) was the "old" name, whereas "Peter" (Greek = "Petros" = piece of rock) was the "new" name (see Lk 6:14). Peter the rock would soon "roll" when confronted with the accusation by a servant girl that he was one of the Lord's disciples. A new name in Scripture often signifies a change in character (Abram to Abraham, Sarai to Sarah, Jacob to Israel, etc). Simon thought he was a "rock" but first had to be tested (remember that often in Scripture the test is "neutral" and one's response determines whether it is a test or a temptation that leads to evil). Jesus knew that in the Garden Peter was still "Simon" at heart but had already promised (prophesied) he would become a "rock" (compare Lk 22:31 "Simon" with Lk 22:32). Upshot? What (spiritual) tests has God allowed or sent into your life that you have "failed"? Take heart, every believer is a divine "work in progress" and we can be assured that what He has begun in each of us, He will be certain to complete! (Php 1:6).

WHY?  While there may be other reasons in Jesus' gentle warning to His men to watch and pray, Jesus was preparing the men for their soon to come falling away and denial of Him, albeit temporary.

WHERE?: Garden of Gethsemane - from Gath = Hebrew = upper trough where grapes were pressed by treading (Neh 13:15) + Shemen = Hebrew word which means "oil". 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 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 Gethsemane, and would shortly thereafter bear the sins of mankind and experience the meting out of His Father's wrath against sin, crushing Him even as grapes were crushed...

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 summarized this event..

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)

PRECEPTS FOR LIFE: This section begins to answer the question

"How can a disciple of Jesus stand firm in the hour of testing and not fall into temptation?"

The disciples, and specifically Peter, thought that in the own strength, the strength of their flesh, they would never fall away from their Lord. Jesus however knew their flesh and knew the results that would occur in their "hour of testing (temptation)". Peter filled with bravado and a great deal of "self", first failed the "Malchus test", cutting off the ear of the slave of the Jewish high priest (Jn 18:10). Shortly thereafter Peter steadfastly denied His Lord three times (Jn 18:25, 26, 27). Jesus knew what was coming and He was preparing them to understand that in their own strength they could never stand with Him and against His enemies (the world, the flesh and the devil). He was calling them to understand what it meant to die to self (Mk 8:34), and to learn to continually depend on the provision He would send after His ascension. Ultimately this warning of coming temptation was part of His preparing them for their Helper, the Holy Spirit (see Jn 7:38, 39, 14:16, 17, Lk 3:16). He wanted them to learn the lesson that ultimately they in their humanness ("flesh") could never stand against their adversaries, but that only "clothed with power from on high" (Lk 24:49, Acts 2:4, 4:8, 4:31, 9:17, 13:9, 13:52) could they be more than conquerors in Christ (Ro 8:37KJV). And so in His parting words the resurrected Savior reminded the disciples (and us today) of their (our) great need for spiritual power promising that...

you shall receive power (dunamis = inherent power to accomplish a task, "supernatural power for a supernatural life") when the Holy Spirit has come upon you; and you shall be My witnesses (Greek = martus = gives us our English "martyr", something that most of them literally became!) both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth. (Acts 1:8)

These truths beg the question - Are you trying to fend off temptation from the world, the flesh and the devil in your own strength (your weak "flesh") or are you learning the "secret" that the disciples and apostles had to learn -- of continual dependence on the Holy Spirit, Who gives us both the will and the power (Php 2:13-note) to keep watching and keep praying?

Adam Clarke makes the point that if the disciples (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.

Bob Deffinbaugh...

What I see emphasized in this scene in Gethsemane is the frailty and failures of the disciples, as a backdrop to the faithfulness of the Lord Jesus. They assured Jesus that they would not forsake Him, but they couldn’t even stay awake with Him in His most difficult hour yet. Jesus assured them that He would die as the Passover Lamb, bringing about the New Covenant. He remained faithful to His calling, even when His disciples were weak and failing.

Keep Watching and Praying - Jesus' double command pictures watchfulness and prayer as if they were two sentinels or soldiers on duty at their guard post constantly watching over the entrance of our heart (Pr 4:23-note), alerting us to sneak attacks, continually guarding against the subtle, often sudden approach of danger and giving us forewarning of that danger. The implication is clear that temptation lurks about, waiting for our unguarded moments and then attacks. God warned Cain...

If you do well, will not your countenance be lifted up? (context = Ge 4:5,6) And if you do not do well, Sin is crouching at the door; and its desire is for you, but you must master it. (Ge 4:7)

Beloved of God, our mortal enemy Sin is ever crouching, ready to send arrows of temptation which "desire" to destroy our witness, our credibility, even our very life (see what happened because Cain refused to stay alert, instead letting sin pounce on him - Ge 4:8) Now where did Cain stumble? His pride, right? What did he refuse to do? Didn't he refuse to humble himself? The moment we stake our "turf" and say "I'll take care of this my way God", is the moment we call down upon ourselves a veritable "holy war". Look at the results of proud flesh whether it be Cain, Peter, et al. God opposes ("stiff arms") the man or woman who refuses to humble themselves (cp 1Pet 5:5-note, Jas 4:6-note). Jesus is laying out for His disciples His "strategy" for victory over temptation - keep watching, keep praying. If we refuse to humble ourselves and obey His commands to watch and pray, we are setting ourselves up for a fall. Why? Because God opposes (the verb anthistemi is in the present tense [continually] and means God continually sets Himself against pride even as opposing armies would arrange themselves against one another in battle) the proud heart.

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.”

Forewarned is forearmed! So let us...

KEEP
WATCHING

Keep watching (1127) (gregoreuo [word study] from egeiro = to arise, arouse) pictures a sleeping man rousing himself from slumber and so means to refrain from sleep and by default to be awake, alert, and watchful. A secular use of gregoreuo described a person 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 (compare "enter into temptation").

In Mt 26:41 on one level the meaning of gregoreuo is literal, conveying the idea that the disciples were simply to refrain from sleeping. On a deeper level the idea is for the disciples to remain alert, watchful, ready to meet the danger and be quick to perceive and act. 

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 inveterate, intractable enemies - the world, the flesh and the devil. The internal and external forces that come against us demand us to be alert and vigilant. Jesus is calling His disciples to be on the alert, maintaining a constant state of vigilance (vigilance suggests intense, unremitting, wary watchfulness; keenly alert to or heedful of trouble or danger as others are sleeping or unsuspicious).

Puritan John Owen explains that keeping watch means...

as much as to be on our guard, to take heed, to consider all ways and means whereby an enemy may approach to us... (this watchfulness requires) a universal carefulness and diligence, exercising itself in and by all ways and means prescribed by God, over our hearts and ways, the baits and methods of Satan, the occasions and advantages of sin in the world, that we be not entangled, is that which in this word is pressed on us.

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

Comment: If we as believers today really believed (and therefore really heeded = belief dictates behavior, creed influences conduct) this command to continually be on "high alert" for the return of our Lord (Second Coming), what effect might it have on our daily conduct and our prayer life? (see 1Jn 3:2-note, 1Jn 3:3-note)

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"!

Spurgeon reflects on the oft overlooked value of temptation so that we can truly live out Jas 1:2-note...

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 the enemy's 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.

J R Miller sounds a good word of caution reminding us that...

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 (He 4:15-note), and knows therefore how to deliver us when we are tempted (2Pe 2:9-note, cp He 2:18-note). In time of special weakness—run to Christ for shelter!

Phil Newton summarizes Jesus' first command to be continually alert writing that...

in watchfulness, we recognize our propensity to fall into sin given the opportunity, and thus seek to avoid such occasions or to use every means to withstand in such times. We also see that the Adversary takes advantage of us wherever he can, so we seek to "not give the devil an opportunity," as Paul exhorted (Ep 4:26, 27-note). Rather than naivety, as we with the disciples, thinking that they surely could not fall into sin, we keep our minds sensitive to anything that would draw us away from devotion to Christ or faithfulness to Him (Ed: how to run with endurance = He 12:2-note, He 12:3, 4-note). With this in mind, borrowing from Owen, let me point out four ways that we can be watchful [131ff.].

(1) Know your own heart and natural leanings toward sin. Many of Satan's devices fall along the lines of our natural areas of weaknesses and lusts. Guard those areas of your life and give no room for the devil's devices [131-132]

(2) Avoid the snares of your natural leanings by staying away from the things that lure us into sin. "Seeing we have so little power over our hearts when once they meet with suitable provocations," wrote Owen, "we are to keep them asunder (apart from each other in position), as a man would do fire and the combustible parts of the house wherein he dwells" [133].

(3) "Be sure to lay in provision in store against the approaching of any temptation." The greatest treasure against temptation is found in the gospel.

"Gospel provisions will do this work;
that is, keep the heart full
of a sense of the love of God in Christ" [133]

While the provision found in the law are helpful in that they restrain us, it is a mind fixed on what God in Christ has done for you, what Christ has tasted on your behalf, that keeps you resilient against temptation.

(4) Put in the following safeguards.

(a) Discover the reality of temptation early so that you can engage it quickly before it gets the foot in the door.

(b) Consider the aim of temptation is to utterly ruin you, so hate it and its aim.

(c) Meet temptation with thoughts of faith concerning Christ crucified for you. The shield of faith focuses upon Christ crucified, His love, and suffering for sin.

(d) Go to God in prayer, as the second sentinel; plead for a speedy deliverance through Christ; call upon Christ to give you aid even as He resisted temptation; look to the Lord as the One promising deliverance [135-137].

Christ gave us the example. Now, let us learn from His command to watch and pray so that we may not enter into the snare of temptation. (The Son Drinks the Cup - excellent exposition)

Thomas Watson... has some pithy words of warning...

"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 (Php 2:12)—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 at Corinth (and the churches of every age) 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)  All saints are to be on guard at all times. 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 (flesh), 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-note).” (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? (Ed: Think of Peter in the Garden with Jesus but soon to by "sifted" by the enemy to the point that he would deny His Lord 3 times! Lk 22:31, 32) If allowed 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. (Ro 11:20-note)” 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-note)— 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-note, Ep 6:14, 15-note, Ep 6:16, 17-note, Ep 6:18-note). (Horae Homileticae Vol. 13: Luke XVII to John XII (105). London. HE MEANS OF SECURITY FROM SATAN’S MALICE - Luke 22:31, 32.)

KEEP
PRAYING

Praying (4336) (proseuchomai [word study] from pros = toward, facing, before [idea of definiteness and directness in prayer with the consciousness on the part of the one praying that he is talking face to face with God] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche).  Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving. Vine says that proseuchomai carries with it a notion of worship (but see the Greek word for worship = proskuneo) which is not present in the other words for prayer (eg, aiteo, deomai, both of which involve spoken supplication)

Notice the Order...

The commands to watch and pray precede the warning about temptation. In other words, don't wait until the temptation comes to begin to watch and pray. Watch and pray before the temptation comes! Then you are ready to deal with the temptation and much more likely to come through the testing time victoriously.

Jesus gave us one of the best "preventative" prayers to pray when He instructed His disciples to pray...

lead us not into temptation (testing - peirasmos discussed below), but deliver (rhuomai [words study]) us from (Greek preposition = apo = marker of dissociation, put distance between, away from) evil (Mt 6:13-note)

Comment: The idea is "Lord, don't lead me into a time of testing that I will not be able to resist." Deliver is in the form of a command, an urgent cry for God to rescue us out of evil. Beloved, this whole world lies in the power of the evil one (Satan, 1Jn 5:19) and therefore as we begin our days and our interactions with the world, this is a great prayer to start the day! Remember God's promise when we pray according to His will (1Jn 5:14, 15), which should further encourage us to pray Mt 6:13 on a regular basis. Always beware however of the "weakness of the flesh" to turn spiritual disciplines into "religious works", so that we begin to pray this prayer almost like a "good luck charm" or "mantra."

Wiersbe comments on watch and pray noting it is like saying

"Pray with your eyes open"....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. 4:9NKJV). Jesus (Mt 26:41; Mk 13:33), Paul (Col 4:2), and Peter (1Pe 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)

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.”

Enter (eiserchomai) means to go or come into or enter into, literally (Acts 16:40) whereas in Mt 26:41 the sense is more figurative, specifically entering into a spiritual temptation.

Solomon cautions us wisely...

Do not enter the path of the wicked (cp Ps 1:1-note), and do not proceed in the way of evil men. Avoid (command) it, do not pass by it. Turn away (command) from it and pass on (command). (Pr 4:14, 15)

Comment: And so in the present passage, the Lord Jesus instructs us that one way not to "enter the path of the wicked" is by continually watching and praying!

TEMPTATIONS:
TESTING TIMES

Temptation (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 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. We see this distinction in James chapter 1 where the first use of peirasmos refers to "trials for good" (as in 1Pe 1:6)...

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 - Ga 5:22-note), 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. (Jas 1:2,3).

To summarize, if a believer responds to a peirasmos in faith (which in the context of Mt 26:41 = watching and praying prior to the peirasmos), he successfully endures a trial (and we call it just that -- a "trial" and not a "temptation") but if he falls into 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.

But He can and
He always said He would!

Charles Simeon (commenting on praying Mt 6:13) wisely alerts us to the fact that...

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... —To these temptations incalculable force is given by the corruptions of our own hearts ("fallen flesh nature" inherited from Adam). We are of our own selves prone to evil (Jas 1:14-note). 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 (Jas 1:15-note). In vain does reason remonstrate (present strong reasons against an act) with us: “the law of sin that is in our members, wars against the law of our minds, and brings us into captivity: (Ro 7:23KJV-note)” yea, even when the spiritual principle lusts and strives against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would. (Gal 5:17KJV-note) Well therefore may we pray to be kept from their power! (Read the full sermon - Simeon, C. Horae Homileticae Vol. 11: Matthew. Page 199)

Spirit (pneuma) has the basic meaning of breath or air (cp our English words "pneumatic", "pneumonia") refers to the vital spirit or life, the principle of life residing in man,  that part of man that can live independently of the body (Mt 27:50; Ac 7:59, Lk 8:55).

A T Robertson writes that...

Spirit (pneuma) here is the moral life (intellect, emotions) as opposed to the flesh (cf. Is 31:3; Ro 7:25).

Barnes explains that...

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.

Wuest says the human spirit as that part of man which gives him God-consciousness. He goes on to make an interesting (a bit difficult to understand) distinction that the spirit is

the higher life-principle in man by which the human reason, viewed on its moral side—the organ of moral thinking and knowing is informed....With the physical body, man has world-consciousness, with the soul he has self-consciousness, and with the spirit he has God-consciousness. With the spirit, man has to do with the things of God. He worships God by means of his human spirit, that is, (when regenerated) when that spirit is energized by the Holy Spirit. He serves God in the same way. The present body is so constituted that it is the efficient organ of the soul. The future physical body will be so adjusted that it will be the efficient organ of the spirit.

In this present life most of our time and activity has to do with the things of time and space, making a living, with the creative arts, with recreation, with the material world. The human spirit, however, should be the determining factor as to the character of the soul life. Yet it is in active use but a small part of the time, when we worship God, study the Bible, pray, serve God in some distinctive service in which we are giving out the Word of God to those who do not know Him. But in the future life, conditions will be changed. Then the soul-life as we know it now, will be a thing of the past. We will be occupied entirely with God and His worship and service. Our bodies will then be adjusted to the new life. They will be changed so that they will be efficient instruments of the human spirit. Just what the nature of this change will be, the Bible does not say.

WILLING
BUT WEAK
FLESH

Willing (4289)(prothumos from pró = before + thumós = passion) denotes a willingness, a predisposition, a readiness, or an inclination. It means to be eager (and prompt) to be of service. Prothumos is a strong word. It means something like "ready, willing and able." It also can include the idea of passionate.

Have you ever said "I'm never going to do ______ again!" And then before the day is out you've committed that sin not once but several times. Our being willing or in a sense attempting to "will a victory" over temptation won't happen. Why? Because of where we are placing our confidence! If it's the flesh than we will get a "fleshly" defense and Jesus says it is a weak defense against temptation. Peter was willing. His flesh was weak. We know the results. We are all like Peter until we learn to depend on the Holy Spirit Who Paul teaches actually gives us the desire, the will and the "want to" to fight off temptation successfully (Php 2:13-note, Php 2:13NLT).

Willpower...
Won't Empower
To Overpower!

English dictionaries define "willpower" as "energetic determination" or "the ability to control oneself and determine one’s actions". In short, Jesus in essence declares "will power" won't empower the flesh so that it can overpower temptation! It might work for a while, but eventually the temptation will overwhelm the human will, because in and of itself, without the enablement of the Spirit, it is weak and will fail to keep one from falling into temptation.

Flesh (4561)(sarx) is used 147 times in the NT and a simple definition is difficult because sarx has many nuances (e.g., some Greek lexicons list up to 11 definitions for sarx!). The diligent disciple must carefully observe the context of each use of sarx in order to accurately discern which nuance is intended. The range of meaning extends from the physical flesh (both human and animal), to the human body, to the entire person, and even to all humankind! To keep this relatively simple there are 2 basic definitions of sarx, the first being the physical body ("flesh and blood"). The other main meaning of sarx is flesh in its moral, ethical sense. Flesh in this sense denotes fallen human nature apart from divine influence and even opposed to God and godliness. Flesh manifests "self" (remove the "h" and read "flesh" backwards > "self"! Note the middle letter of "sin" = the "big I" -- sIn!). The expression of the "anti-God energized" flesh is through the instrument of the physical body ("flesh and blood"), which is itself morally neutral but is the instrument of either righteousness or unrighteousness (cf Ro 6:12-note). In sum, flesh refers to man’s unredeemed humanness, acting apart from God and the Spirit of Christ, and in total subjection to the power of sin.

Bengel on the "flesh" in Mt 26:41 states...

We should not take this as an excuse for languor, but as an incentive to vigilance.

How weak is flesh? Not even strong enough to stay awake for one hour with the Lord of the Universe Who is in agony! And if it can't even fight off this "temptation" to fall asleep, how is it going to fight off the greater spiritual tests?

Constable comments that in Mt 26:41...

The contrast between the flesh and the spirit is not between the sinful human nature and the Holy Spirit (as in Gal 5:17) but between man’s volitional strength and his physical weakness (cf. Mt 26:35). We often want to do the right thing but find that we need supernatural assistance to accomplish it (cf. Ro 7:15-25).

While I would agree that clearly the "spirit" in this context is not the Holy Spirit and therefore the clash between Spirit and flesh of Galatian 5:17 is not in view, I think the flesh is still referring to the "fallen flesh" because what else makes a man or woman morally "weak"? To be sure the disciples were undoubtedly physically "weak" (in that sense their "bodies of flesh and blood" were weak) but Jesus is clearly speaking not just of physical issues but of moral/ethical issues (prayer, temptation, falling spiritually). Keep in mind that all men have inherited the "sin virus" from Adam (Ro 5:12-note) and therefore are "contaminated" by Sin so that everything (exclamation point!) we do before we are born again, is tainted by the effects of the fall (and thus the effects of the "flesh"). In the context of Matthew 26 we have somewhat of a unique situation, in which the disciples clearly had believed in Jesus (cp Mt 16:16, 20) and yet they did not yet have the indwelling Holy Spirit (Jn 7:39), Who gives believers the desire and power necessary to live the Christian life (cp Acts 1:8, Ro 8:13-note, 1Co 15:10) and specifically in context, the desire and power to "watch and pray".

Warren Wiersbe makes an important distinction regarding the ability of the flesh noting that...

The flesh is weak when it comes to doing spiritual things (Mt 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. (Bible Exposition Commentary - New Testament)

James Montgomery Boice expounds on "The Weakness of Our Flesh" asking first...

Did Jesus need to pray?

In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. (He 5:7-note, see Mt 26:39, 40)

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" (Mt 26:41). 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 (Heb 7:25-note, Ro 8:34-note, cp the Spirit also interceding for us - Ro 8:27-note), 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. (An Expositional Commentary – The Gospel of Matthew, Vol 2: The Triumph of the King).

Alexander Maclaren comments on this section...

Note the sad and gentle remonstrance with the drowsy three (Mt 26:40).... 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 (Mt 26:41).

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 (Ed: I.e., all of us).

WILLING SPIRIT...
WEAK FLESH

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 recognizing 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 (watching and praying) will give governing power to the spirit, and enable it to impose its will on the reluctant flesh. (Ed: Note that Maclaren now speaks of the regenerate nature which is an application but is not exactly the condition of the disciples for they lacked the Holy Spirit at that time) 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 (Ed: Here Maclaren is speaking of Gal 5:16, Gal 5:17). In one or other direction our lives are tending. (GETHSEMANE, THE OIL-PRESS)

Spurgeon offers us wise counsel regarding temptations stating 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)

Wiersbe (in his commentary on 1Jn 2:15) explains that...

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 (1Co 2:14)....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, 20, 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 (Ro 7:18). The flesh profits nothing (Jn 6:63). A Christian is to put no confidence in the flesh (Php 3:3). He is to make no provision for the flesh (Ro 13:14). A person who lives for the flesh is living a negative life.

Weak (sick, helpless) (772)(asthenes [word study] from a = without + sthénos = strength, bodily vigor) (Related verb = astheneo-note concentration of asthenes/astheneo in the epistles to the Corinthians - almost 50% of NT uses) is literally without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of these uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, He 7:18-note], etc) and thus powerlessness to produce results. In other words, when used in the moral sense as in Mt 26:41, asthenes denotes the disciples' (and our) inability and/or feebleness with regard to handling of temptations. Simply put, we cannot do it in our own inherent, intrinsic, natural "strength".

In Romans 6 Paul used the related word astheneia writing...

I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free in regard to righteousness. Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death.  (Ro 6:19, 20-note, Ro 6:21-note)

Phil Newton explains that in Mt 26:41 Jesus presents a radical contrast between...

the dignified desires of the human will ("the spirit") and the inherent physical weakness of the man ("the flesh") [Cleon Rogers, 60]. As we considered in the previous study (Mt 26:31-35), the disciples failed to realize their own inherent weakness, but gullibly thought they were capable of achieving lofty goals in their own strength. Even in His humanity, though sinless, Jesus faced normal human weaknesses (Ed: But clearly His "weaknesses" were not contaminated by the "fallen flesh"). He had to eat, sleep, and rest. We find Him hungry, tired, and asleep. Now the feelings of sorrow, grief, and distress weigh upon Him physically and emotionally. When He told the disciples "the flesh is weak," He understood that weakness of the physical frame under the duress of sorrow and anguish. Yet in every way, Jesus Christ displayed strength as He depended upon the Father. He watched and prayed as one that would have felt much more intensity from sin and temptation than any of us, setting an example for us to do the same. Those mired in sin scarcely feel temptation. It is those that resist it, who seek to walk in holiness and purity that understand the intensity of temptation. So, Jesus Christ gave us two sentinels that guarded His earthly life in the face of temptation. (The Son Drinks the Cup - excellent exposition)

J C Ryle on the practical application of Mt 26:41 in the lives of believers...

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 (Ed: What I am referring to as the "fallen flesh"). 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” (Ro 7:21, 22, 23-note).

...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 in enemy territory (cp "aliens and strangers" 1Pe 2:11-note), and be always on our guard. We cannot walk too carefully; we cannot be too jealous over our souls (cp Jas 4:5). 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.

John Calvin  makes an interesting point noting that...

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 (Ed comment: And I think this realization was to prepare them for the receipt of the Holy Spirit).

Wherefore, this admonition relates properly to believers (Ed: In other words here is the practical application), 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...there is no reason why we should tremble with excessive anxiety; for an undoubted remedy is held out to us...for Christ promises that all who, being earnest in prayer, shall perseveringly oppose the slothfulness of the flesh, will be victorious.

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My Achilles Heel - Nobody is temptation-proof. Even mature Christians have weaknesses in their spiritual armor that make them vulnerable to a wounding attack by the enemy of their souls. Our pride can provide the very opening needed for the sharp thrust of a satanic dart. So can the love of money, a quick temper, a critical tongue, or chronic impatience.

What, after all, is temptation? It’s any enticement to think, say, or do something contrary to God’s holy will. It may be a weak impulse or a powerful urge. It’s anything that’s against what God approves or desires for us.

The ancient Greeks told a story of a warrior named Achilles. His mother had been warned that he would die of a wound, so she dipped him as an infant in the river Styx. That was supposed to make him invincible. But she held him by one heel which the protective waters didn’t cover. And it was through that heel that he received his fatal wound.

Each of us must ask: What is my Achilles heel? We need to know our weaknesses, where we could easily be wounded spiritually. Then, as we rely on the Lord for His help, we will be protected from “the fiery darts of the wicked one” (Ephesians 6:16). --Vernon C. Grounds

Leave no unguarded place,
No weakness of the soul;
Take every virtue, every grace,
And fortify the whole. —Wesley

Our greatest weakness
may be our failure to ask for God's strength.

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OF TEMPTATION

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Thomas a Brakel (Christian's Reasonable Service) gives some excellent final instructions on how to conduct ourselves in warfare...

Endeavor to conduct yourself well, however, and to engage in this task properly. “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2Ti 2:5).

First, arm yourself therefore from head to toe.

Paul teaches us what these weapons are. “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit” (Ep 6:13-18).

Secondly, in this warfare be on your guard against:

(1) Carelessness.

Do not imagine that you already have overcome when you have a good intention. Such intentions easily lose their vigor. Do not imagine that the enemy has already disappeared, for he lies in wait for you. Therefore, “Be sober, be vigilant” (1 Pet. 5:8).

(2) Despondency.

When the enemies are too strong for you, the warfare too heavy, and God is distant, do not give up courage, for that is as much as casting away your weapons and holding forth to the enemy (from whom no grace is to be expected anyhow) your defenseless hands. Therefore in reliance upon the strength and infallible promises of God, “Be strong and of a good courage” (Josh 1:6).

(3) Pride and boasting in your own strength.

Remember Peter who said, “Yet will I never be offended” (Matthew 26:33); “Yet will I not deny Thee” (Mt 26:35). Then the defeat is imminent. Therefore, “Be not high minded, but fear” (Ro 11:20).

Thirdly, in this warfare:

(1) Exercise caution, and do not go beyond the boundaries of your calling.

Do not engage in things which are beyond your reach and beyond your competence. Do not hastily and with impulsive passion engage yourself. Do not imagine by yourself that you have enough wisdom, but always first seek the counsel of the Lord—however insignificant the matter or circumstance may be. A maid was strong enough to cast Peter down. In special cases seek the counsel of the godly. “He that hearkens to counsel is wise” (Pr 12:15); “See then that ye walk circumspectly, not as fools, but as wise” (Ep 5:15).

(2) Flee from those opportunities from which you are permitted to flee, and especially those by which you have frequently been entrapped.

He already makes good progress who, in order to avoid sin, avoids the opportunities for sin, and does not engage in a specific endeavor unless called to do so.

(3) Be especially opposed to the sin which you are most inclined to commit, toward which your nature is most inclined, and which is related to your calling.

Carefully guard against the initial manifestations, for then it is easiest to resist it. Smother the children in the cradle, catch the little foxes, and remove the dead fly which can cause the most eminent substance to stink.

(4) Always take refuge to Christ, for He is a sun and a shield (Ps. 84:11).

As you permit your heart to wander away from Him, the arrow of the enemy will immediately hit you. Emulate David in this respect: “Deliver me, O LORD, from mine enemies: I flee unto Thee to hide me” (Ps. 143:9).

(5) Be continually engaged in prayer, for all your strength must come from the Lord—and God, when He is to do something, wants to be inquired of.

“Watch and pray,
that ye enter not into temptation” (Matthew 26:41).