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Mateus 26

Alexander Maclaren · Citado em PreceptAustin

Mateus 26

Maclaren comments that “The Evangelist (Both Mt 26:13+, Mk 14:9+) who records that promise does not mention Mary’s name; John, who does mention the name, does not record the promise. It matters little whether our names are remembered, so long as Jesus bears them graven on His heart.” THOUGHT - Deeds of kings and important rulers and all of the rich and famous are long gone and forgotten; but the simple act of extravagant love and devotion of Mary lives on in testimony to the worthiness of Jesus Christ What will be your (my) legacy? What will you (I) be remembered for? (Paul Apple) That which we do for ourselves is forgotten; that which we do for Christ is immortal. -- Talmage John

Mateus 26:41

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) To summarize, a Christian has an old nature, the flesh, from his physical birth and a new nature from his spiritual birth. The New Testament contrasts these two natures and gives them various names which are more or less synonymous… Old Nature New Nature our old man (Ro 6:6-note) the new man (Col 3:10-note) the flesh (Gal. 5:24-note) the Spirit (Gal 5:17-note) corruptible seed (1Pe 1:23-note) “God’s seed” (1Jn 3:9) Dearly beloved of God, be ever aware of the deceitfulness of sin's desire to use our unredeemed flesh to cause us to try to fend off temptations! As Spurgeon rightly reminds us… Corruptions may slumber, but godliness must watch. So long as we live, the corruptions of the old nature will be ready to rise in rebellion, and they must be held down by divine grace working in us continual care. Quaint Berridge wisely says:— And if the monsters round thy head Lay harmless down, like sheep, Yet never once surmise them dead, They have but dropped asleep. 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) ILLUSTRATION - When a bird is sleeping on its perch, it does not fall off. How does it manage to do this? The secret is in the tendons of the bird's legs. God designed the legs that when it is bent at the knee, the claws contract and grip like a steel trap. The claws refuse to let go until the knees are unbent again. The bended knee gives the bird the ability to hold on to his perch so tightly. When we bend our knee in prayer, it enables us to grip on to those things which are valuable.... honesty, holiness, honor, humility, helpfulness, and a heart for God. 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. ><>><>><> 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. ><>><>><> OF TEMPTATION The great Puritan writer, John Owen began this well known discourse with a discussion of our "target verse" Matthew 26:41… If you have time, I would encourage you to "wade through" this material (the old English is sometimes difficult for me to understand) which has been called one of the best discussions of Temptation ever written (Other than the Bible of course. Note: Only chapters 1 and 5 are posted below, but click the link to go to the full discourse which is posted at CCEL). (Preface - 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 I (Of Temptation by John Owen). 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 taste that cup that was filled with the curse and wrath due to their sins (He 2:9; Gal 3:13; 2Co 5:21);—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,” Mt 26:38, 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: Mt 26:40, “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 we find the root of the same treachery abiding and working in our own hearts, and we see the fruit of it brought forth every day, so that the most noble obliging of ourselves to obedience quickly ends in deplorable negligence, Ro 7:18. 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. Jesus says… “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 success—by our entering into it. III. The way of preventing it—watch and pray. It is not in my intention 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 of what we speak, some aspects of the general nature of temptation may be proposed. 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 (cp Ps 139:23, 24). So temptation is 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, Jas 1:2; 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 1:13, with a design to make them sin;—or the general nature and end of temptation, which is trial; so “God tempted Abraham,” Ge 22:1. And He tested His people with false prophets, Deut.13:3. 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. Ge 22:1, 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, 2Chr 32:31. 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, by standing or falling. So was it in the case of Abimelech, Ge 20:6 “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, 2Co 12:9. 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 accomplishes towards his saints by his trials and temptations, not now to be insisted on. 2. For the ways whereby God accomplishes His search, trial or temptation, include— (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 upon them 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, 1Pe 1:6, 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, Dt 13:3; 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, temptation 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.” Mt 4:8. 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 14:30. It is otherwise with us: he hath, for the compassing of most of his ends, a sure party within our own breasts, Jas 1:14, 15. Thus he tempted Judas: he was at work himself; he put it into his heart to betray Christ; Luke 22:3, “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” (Lk 22:5, “They covenanted to give him money”); and the men of it, even the priests and the Pharisees; and calls 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 ) Chapter V (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 26:41. He sums up all in these two words, “Watch and pray.” I shall a little labour to unfold them, and show what is wrapped 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 practicing 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 woeful 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 abhorrence 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. When 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 tumultuous, 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, Jas 1:5, 6, 7. What we want we must “ask of God;” but we must “ask in faith,” for otherwise we must not “think that 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,” Is 35:8; 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. (Mortification of Sin in Believers, vol. 6 chap. 14. 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 any part 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 casts 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 18:1, 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 (striving) 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 (Pr 5:22). ><>><>><> 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).