Time: 49-62 AD Paul's Second & Third Missionary Journeys

Background

Many of the places Paul visited during his three long journeys were strategic centers of culture, commerce and communication. The Gospel planted in them would spread quickly to surrounding towns and villages, and further afield too, as travelers took the good news home with them. Four of the most important places Paul visited were Athens, Corinth, Ephesus and Rome.

Paul met Aquila and Priscilla in Corinth, the city of shopkeepers, which was Greece's most important trade city. Corinth was two miles inland from the Gulf of Corinth at the foot of a rocky hill rising 1886 feet above sea level on top of which stood the temple of the goddess of love, Aphrodite. Corinth was the connecting link between Rome, the capital of the world, and the East. The city was a melting pot of approximately 500,000 people who relished the lack of standards and freedom that prevailed in the city. Corinth was filled with shops and had two theaters plus an amphitheater that hosted gladiatorial shows and athletics.

In Corinth, Paul joined Aquila and Priscilla as they worked on the same trade together—tentmaking. Tents were made of hand-woven strips of black or dark brown goat's hair about three feet wide sewn together and reinforced. Goat's hair is resistant to both heat and water, and once washed it shrinks and becomes taut. The skill of tentmaking was probably taught to Paul and Aquila in their youth. It was a Jewish tradition to teach young boys a trade. Additionally, Paul's native province of Cilicia was noted for its goat's-hair cloth called cilicium that was largely used in tentmaking.

Paul and his new friends left Corinth and traveled to Ephesus, the City of Artemis. Ephesus was also an important trading center at the junction of the Asiatic caravan route to the east and the sea route to Rome in the west. Paul left Priscilla and Aquila in Ephesus and went to Caesarea. It is in Ephesus where Aquila and Priscilla met Apollos (Acts 18).

Some time later we find Priscilla and Aquila back in Rome. They had lived in Rome previously until they were required to leave by Claudius. That is when they went to Corinth and met Paul. Rome was the capital of the empire, top ranking in political importance, geographical position and sheer magnificence. Located on the river Tiber around seven hills approximately 18 miles from the Mediterranean, Rome was full of temples, theaters, palaces, baths and administrative buildings. But in contrast to this lavish splendor, the ordinary people lived in tenements often three or four stories high. Many were so poorly built that they were nearly falling down. Picture the environment Paul, Aquila and Priscilla were in as you do your study and refer to the map to track their journeys.

*Information adapted from Handbook of Life in Bible Times and Nelson's Illustrated Bible Dictionary.

Day One Study

1. Read Acts 18:1-17. What was the political/social/emotional climate of Corinth? How did the Jews in Corinth respond to the Gospel? How did the Gentiles respond to the Gospel?

2. Paul preached the Gospel successfully gaining converts for Jesus. But, then what happened to him? How did God encourage Paul?

3. Describe Priscilla and her life situation using everything that is revealed in this passage.

Historical Insight: Displaced from Rome because of an edict in AD 49 or 50 from Claudius for all the Jews to leave Rome, Aquila and Priscilla had come to Corinth to ply their trade…Suetonius, a biographer of Roman emperors, described what may have been the occasion for such a decree. In his Life of Claudius he referred to the constant riots of the Jews at the instigation of Chrestus. Possibly, the name Chrestus is a reference to Christ. (Walvoord and Zuck, The Bible Knowledge Commentary New Testament, p. 405)

4. What brought Priscilla and her husband Aquila together with Paul? Approximately how long did Paul stay with them?

5. Describe what it would have been like for Priscilla and Aquila to have Paul as a daily companion, co-worker and influencer.

Think About It: We prepare our children to know certain basics about who they are and their life before we send them to kindergarten—their name, parents’ names, address, phone number, how to obey, how to share, and more. How do we typically assimilate new Christians into their walk with Christ? Usually, we invite a new Christian to church or to a small group and assume those activities will fill in their gaps of understanding. But, unless a class, small group study, or sermon series is designed to give the basics of the faith in easily understandable language, those new believers aren’t going to get established. Out of love for God and for new Christians, those of us who are growing Christians need to be willing to establish new and young believers. Are you willing?

6.  Living Out His Love: Whether or not Priscilla and Aquila were Christians before they met Paul, they were certainly Christians by the time they left Corinth. And, knowing that Paul was willing to leave them in Ephesus to carry on ministry there tells us that Paul felt they were established in their faith. To establish means, “to build a solid foundation, to provide strong roots.” All Christians (new or old) need to be established in some basic information:

• Who Christ is, what He’s done for us on the cross, what His resurrection means for us, and our identity in Christ.
• How to read/study a Bible.
• Who the Holy Spirit is and how He works in our lives
• Living by the Spirit’s power rather than living by the flesh
• What prayer is—knowing God the Father’s love
• Obedience flowing from love and gratitude rather than obligation
• Being part of the Body of Christ and enjoying its community
• Telling others about Jesus

When you were a new or young believer, what did someone use to establish you? Did you go to a new believers’ class? Have you been rooted with this basic information? Of the list above, what do you feel that you still need to know?

Day Two Study

7. Read Acts 18:1-17. What kind of pressure do you think may have been brought to bear on Priscilla and Aquila because of their association with Paul? Consider the effect this could have had on their business and the choices they needed to make.

8. Living Out His Love: Have you ever had to take your stand for an unpopular cause that was right? What was the cost to you? What did you gain? Reflect on Acts 18:9-10 and let God speak to you through His Word. Share your insights with the group.

9. Read Acts 18:18-28. Priscilla and Aquila accompanied Paul as he sailed for Syria. Ephesus was a stop on the way. What happened when they arrived in Ephesus? In what ways would staying in Ephesus be a step of faith for Priscilla?

10. Describe Apollos. Discuss his encounter with Priscilla and Aquila, including their attitude and approach. What is the significance of the word "they" in verse 26?

11. Deeper Discoveries (optional): To see the importance of how Priscilla and Aquila established Apollos in his faith, read 1 Corinthians 1:12; 3:5-6,22; 4:6; 16:12 and Titus 3:13. Briefly describe what became of Apollos.

12. Living Out His Love: Where are the new and undiscipled believers besides anyone you bring to Christ yourself? Most likely, they are where you are presently connected—Bible studies, mothers’ groups, where you work or live, and in your church. Don’t assume that woman sitting next to you knows her identity in Christ. She may not be a believer yet. She may be a new believer. She may be a long-time believer who has never been discipled and feels ignorant compared to others. Are you willing to be a “Priscilla” to her?

• Pay Attention—listen well to what she is saying; consider why she might be leaving questions unanswered and how you can help her.
• Come Alongside—for someone new to Bible study or doesn’t know much, invite her somewhere to talk. You don’t have to be the group leader to do this. Find out what she already knows and what she wants to know. If she is interested in meeting with you to get more established in her faith, agree on a time to get together.

Are you willing to trust Jesus to give you both willingness and opportunity to be a “Priscilla” to another woman? Who is Jesus leading you to disciple to move further along in her faith? Trust Him and invite her to get together with you this week and talk about it. Read “Alison’s Story” below to see what this looked like in the lives of three women.

Focus on the Meaning: Does “pay attention” and come alongside her” sound like mentoring? Yes, it does. Mentoring is someone older in the Lord helping someone younger in the Lord understand and apply biblical truth to everyday life. It is the “how” of discipling.

Day Three Study

13. Read 1 Corinthians 16:19. Paul wrote 1 Corinthians from Ephesus. He mentions Priscilla and Aquila in 16:19. What are they doing? How is their home being used?

14. Read Romans 16:3-4. What does Paul call Priscilla and Aquila in these verses? Based on what you know about them already, what were they likely doing in Rome?

From the Greek: "Priscilla" had another name, Prisca (Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19), the latter being more formal. Luke normally used the colloquial, diminutive form of names (e.g., Silas, Sopatros, Priscilla, Apollos), but Paul preferred their formal names in his writings (e.g., Silvanus, Sosipatros, Prisca, Epaphroditus). Nevertheless he sometimes used the more popular form of a name (e.g., Apollos, Epaphras). (Dr. Constable’s Notes on Acts, p. 261)

15. What might have Paul been referring to when he said "they risked their lives for me?" Refer back to previous questions.

16. Why should all the Gentile churches be grateful to them?

17. Read 2 Timothy 4:19. This is Paul's last letter. What does his mention of Priscilla and Aquila tell us about his friendship with them?

Day Four Study

18. Aquila and Priscilla, as a married couple, worked together in their trade and in their ministry. Describe what you think their relationship must have been like. What joys and risks did they share?

Historical Insight: Priscilla's name frequently appears before her husband's—"Aquila"—in the New Testament (e.g., 18:18-19, 26; Rom. 16:3; 2 Tim. 4:19). This may indicate that she came from a higher social class than Aquila, or that others regarded her as superior to him in some respect. However, when first introduced in Acts 18:2, Luke mentioned Aquila first. (Dr. Constable’s Notes on Acts, p. 261)

19. Make a list of adjectives describing Priscilla and Aquila individually and as a couple.

20. What was the overall scope of their influence together?

21. Living Out His Love: Read 1 Peter 3:1-16; John 14:15 and 15:9-12 to answer one of the following sections:

• If you are married, do you and your husband have common goals for ministry as a couple? If so, what are they? If not, how does the Lord want us to respond to each other and to Him?
• If you are not married, do you have a ministry partner in the church, workplace, community, women’s group, or other? How are you at working together as a team with your ministry partner(s)? If you do not have a ministry partner, where do you get encouragement to do your ministry?

Recap of “Jesus, Lover of a Woman’s Soul” Study

22. Which account of women in the New Testament was your favorite? Why?

23. In what ways has this study increased your confidence that Jesus truly does care for women?

24. What choices have you made as a result of this study?

Allison’s Story: Coming Alongside Monica

My story is your story. It is a telling of making yourself available to God in the ordinary. However, when we make ourselves available to God and His agenda, what seems common becomes extraordinary. We serve a humble God who partakes in the “small” of our lives and writes the most beautiful stories.

I am a member of a newly planted church. At the time of my story, our church was on a tight budget. At one of our meetings, the pastor presented the budget and said that our church did not have the funds to pay a housekeeper. The meeting was held right after our church service that day, and many members and non-members were there. I raised my hand and said I would be willing to clean and try to set up a team to take care of this job once a week.

The next Sunday, two beautiful young ladies came up to me and asked if they could help me with the weekly cleaning. I had never laid eyes on either Monica or Ronda before and teased them about being ministering angels.

The following week, we met and talked a bit before we cleaned. I began to learn that neither of them had been attending a church for a while and that they lived together along with Monica’s boyfriend Mark. I shared my testimony with them and asked them about their faith journey and a bit about their background. That day as I was driving home I realized this was about more than cleaning. The Lord had just laid into my hands the opportunity to disciple.

The pastor met with both Monica and her boyfriend Mark to encourage them to move out of their living arrangement. Mark attended our church alongside Monica and had come from a different church background.

Monica and I met after our cleaning time one week for coffee, and she asked me some questions about the Lord and her life. When I counseled her, she became agitated and said, “You sound just like my mother!” I told her I was a mother and tried to express to her how I cared. I wondered if this would change our relationship, but God had plans for Monica and me.

Ronda, the other young lady, leaned into our relationship a little more than Monica, and I thought maybe she was the one that God intended for me to spend more time in discipling. I did at first, but as time went on, circumstances took her to a job that made it hard to meet because of distance.

After about a year, our church budget was able to support a housekeeper, and we no longer needed to clean. By this time, Monica and I had become good friends. She was originally from another state, and I believe she eventually enjoyed the fact that I was like her mother. I saw her make great leaps by moving closer to her job and living with another roommate.

One Sunday, I noticed on Facebook that Monica had gone for a walk earlier that morning and expressed gratitude to God for her life. This was a new attitude for her. I had just been to a disciplemaking training event a few months earlier, and I felt the Holy Spirit prompt me to ask her if she would be willing to meet for a Bible study. As I walked out of the prayer room that Sunday morning, Monica was standing right there! I knew what that meant, so I asked her what she thought of meeting, and she said excitedly, “Yes!” She said she had wanted to do a study.

After praying and asking the Lord about this, during my first meeting with Monica, I asked her what she would enjoy doing during our meetings. She replied that she wanted to learn more about cooking. So, the first time we met, we roasted a chicken together!

We also chose a Bible study to do together that would give her a good foundation for her faith. I did my best to make the time and place easy for Monica because she lived forty minutes away. It was such a joy to meet with her. At first, I could tell that she was developing a new habit of being in the Word of God, and it was not always easy for her to make the time or feel confident about the study. I was humbled when she would ask me questions. Sometimes I did not know the answers, and I would tell her that I would do my best to find it out. We prayed about her job, her family, and her boyfriend and thanked the Lord for putting us together. She really wanted to get married, and I encouraged her to wait on the Lord and trust that He had His best in mind for her.

The trials would continue to come, and she would find herself seeking the Lord more. It was so beautiful to watch. Mark, while visiting family, was taken to jail for an offense. He began to ask us to pray about the outcome of this situation and the court case. The Lord had given my husband and I a real heart for this young couple. The men at church prayed with Mark and graciously guided him to a deeper dependence on God.

As months went by, Mark and Monica became like a new couple. They altered their time together to be more productive instead of wasting time partying. They both were changing right before our eyes. Monica began building relationships with several of the women at church and found support through their examples and friendship. She even led an exercise program one night a week as an outreach ministry.

We sometimes would just talk when we met. It wasn’t a forced or restricted time together. I felt pressed to allow the Lord to work through our time for what He saw to be most important. Sometimes we would walk her dog afterwards and just laugh and share.

Mark was put on probation, and he was concerned that he would have to serve it out in another state where the offense was made. However, through prayer he received the good news that he could stay at his job and home during the probation.

Soon after, he proposed to Monica! We continued to meet a few times, but job and wedding plans took the front stage. My husband and I felt like surrogate parents at their wedding. It was so special to be a part of this beautiful story!

Now that Monica is married, we don’t spend as much time together. She now works and lives a good distance away. But I know that regardless of this, we will always be close at heart.

Monica has expressed that she feels a calling to reach out to young women and guide them in the Lord. She is now beginning to be a leader and disciple others. Multiplication is the fruit of discipling.

Monica and I met just a few days ago. She still has questions, dreams and hopes in which she asks for guidance. I am humbled. God does use the ordinary.

As a side note, I do not hear from Ronda. I pray for her. I know God did not introduce me to her in vain. Sometimes, we disciple, and the person moves out of our lives; sometimes they stay. Sometimes our discipling seems disappointing and does not seem as successful as Monica’s story. We have to trust that it is all in God’s hands and just remain available.

在我们建立学习圣经的方法，到目前为止我们注意到故事情节本身告诉我们事件的基本情况，故事中的对话给我们揭示了什么真正在进行，并且为何这样发展，故此我们花上好些时间专注这些对话。在耶稣受试探的记述亦然，透过对话，我们知道魔鬼给耶稣甚么试探，并且知道耶稣怎样胜过它们。

从叙事中我们亦看到魔鬼和耶稣在多处直接或简接引用旧约。这一点也不奇怪，因为我们的旧约就是他们十分熟悉的圣经，他们也是书中的人物。若不明白所引用的经文，就难以理解那些事件。所以我们就是读新约，也要花好些时间寻索旧约，以便充份地理解和明白背景资料。

另一情况是圣经里常有平行的事件可作比较（例如希律杀孩童和耶利米书记载巴比伦人入侵时杀孩童）。那些平行事件在起初看来并不那么独特（例如在伯利恒出生 – 有很多人在伯利恒出生），但当我们仔细研究时，就会发现一些显著可对照之处（一位君王的诞生）。

我们会发现马太福音第四章的主题是试探。嗯，试探多得不计其数，每个人若不是每小时受试探、也会每日受试探，不过，这里有点不一样。在这里，耶稣在祂事工刚开始的时候，就面对魔鬼出尽法宝的试探，而祂却没有犯罪。圣经作者从一开始就发现这事件与亚当和夏娃受试探的事件平行。事实上，圣经把耶稣看作第二个亚当，一个生为神家里的一份子的新「种族」的始祖。稍后在马太福音我们将会看到在花园里的极大痛苦、荆棘冠冕、流汗、被钉在树上或十字架上，创世记第二章、第三章所记载的图像，在各各他找到相应的解决方法；试探也有相同的情况。

因此，让我们花几分钟想想这两个重大的试探之间相似之处和对比之处。前一个试探使人陷入罪中，第二个试探则开始了战胜撒旦之路。或许有关这两件事最有名的「研究」是约翰弥尔顿（John Milton）的《失乐园》（Paradise Lost）和《复乐园》（ Paradise Regained）。当撒旦试探耶稣时，他明白到他不能败坏耶稣，如他败坏人类始祖一般。故此，他不能破坏神拯救的计划。

也许你希望作一个列表来比较两者的差异，作进一步思考。在创世记，亚当和夏娃在一个郁郁葱葱的花园生活，他们可以吃那里的食物；在马太福音，耶稣在旷野，祂已经禁食四十昼夜。在创世记，试探和食物有关；在旷野，耶稣的试探从食物开始。在创世记，试探是叫人以违背神的方法来像神；在马太福音，给耶稣的提请是以不遵从神的方式作王。在创世记亚当和夏娃犯罪，是为了他们不确切地知道神说了甚么，他们没有撒旦那么清楚明白；在马太福音，耶稣胜过撒旦，因为祂比撒旦更认识圣经。在创世记，当那对夫妇犯罪后，天使阻挡他们接触生命树；耶稣把撒旦赶走后，天使来侍候祂。

重温了这些历史，现在让我们来看看这短短的经文的一些细节。在马可福音 1:12-13也提及这试探，但却没有细节。路加福音 4:1-13 提供和马太福音平行的资料。这带来了一个不能避免的问题：圣经作者怎会知道这事件？最简单的答案是耶稣告诉祂的门徒，传到保罗后，再传给路加。唯一明显的分别是在路加福音里，第二个试探是关于天下的万国，而第三个试探是从殿顶跳下去。把事件、事件的部份或教导的排序作轻微的变更，是福音书常见的特色。不同的福音书作者写作时，有不同的写作对象，为了写作目的而安排材料。这先后次序相异的编排，并不会在解读经文时构成重大的影响。马太福音的安排很可能是原本的次序，路加似是考虑外邦世界而重排次序（虽然你会发现很多学者花大量时间来决定谁先谁后），我们可以明白为甚么路加强调撒旦给予天下的万国，把它放在耶路撒冷圣殿的试探之前。

阅读经文

4:1 当时，耶稣被圣灵带领到旷野，受魔鬼的试探。

2 他禁食了四十昼夜后，就饿了。

3 那试探者进前来对他说：「你若是神的儿子，吩咐这些石头变成食物。」4耶稣却回答说：「经上记着说：『人活着不是单靠食物，乃是靠神口里所出的一切话。』」

5 魔鬼就带他进了圣城，叫他站在殿顶上，6 对他说：「你若是神的儿子，就跳下去。因为经上记着说：

『主要为你吩咐他的使者，

用手托着你，

免得你的脚碰在石头上。』」

7 耶稣对他说：「经上又记着说：『不可试探主你的神。』」

8 魔鬼又带他上了一座很高的山，将世上的万国与万国的荣华都指给他看， 9 对他说：「你若俯伏拜我，我就把这一切赐给你。」10 耶稣就说：「走吧，撒旦！因为经上记着说：『当拜主你的神，单要事奉他。』」

11 于是魔鬼离开耶稣，有天使来伺候他。

观察经文

这叙事的结构相当容易追溯；开始有引言提供背景资料，接着是三个试探和试探的回应，然后是事件的余波。当然，研读的重点是三个试探，决定它们实际上试探甚么，而耶稣怎样处理它们。

首两节的引言告诉我们一些重要的事情。首先，耶稣被圣灵带领到旷野，受魔鬼的试探。这和耶稣受洗时降到祂身上的灵是同一个灵，这灵也差不多在即时促使这试探。在这里我们需要细加思考，这事件意味神的旨意是要耶稣接受这挑战来开始祂的事工，这并非撒旦的主意，却可以肯定他十分乐意这样做；可是，我们必须留意是神的灵引领耶稣到旷野接受试探。魔鬼可以用尽他的法宝来试探耶稣，可是他不会成功。试探这一幕，是神用来显示耶稣是完美的人的方法，祂能抵抗试探，祂能打败撒旦。

我们要考虑的第二点是魔鬼（撒旦），这是他在福音书第一次出现。在阅读过程中，你应该使用一本好的字典来查看撒旦的资料。他就是伊甸园的那条古蛇（启示录 12:9）、鬼王、这世界的掌权者、要毁坏神的工作的堕落天使。福音书并没有回避物质世界以外有灵界、灵界充满天使，当中有的以撒旦为首叛逆神；故此他们是邪恶的。这些被称为堕落的天使、鬼或恶魔，替鬼王工作，向不愿意遵行神旨意的人进行攻击和制造障碍和混乱；而鬼王自己从事更显著的工作，他成功使亚当和夏娃犯罪，使整个世界陷入黑暗中；但这里他无法胜过神的儿子。

第三点：经文告诉我们耶稣已经禁食四十昼夜，并且饿了。我们没有理由怀疑如经文所述是四十个白昼和四十个晚上；不过「四十」是圣经常用于困难、困境、磨难时期的数目。我们会即时联想到以色列人在旷野漂流四十年 – 一整代人。禁食四十天是一个颇长的时期，这里强调这四十日的象征意义，这是试探的时期。你可以从一些资源查看数目的象征意义，看看它在圣经那些地方出现。

经文告诉我们，撒旦离开后，天使来伺候耶稣。这敌人以被击败的挑战者身份离开；神的天使来伺候耶稣，我们难以想象天使伺候耶稣的方式，相信他们透过安慰和鼓励给耶稣肯定，肯定祂一切都做得很好，而且战胜了撒旦。

但这次研读的重点是那三个试探，现在就让我们细看它们的意义和它们如何被处理。

分柝试探

1. 将石头变饼。第一个试探即时拣选了耶稣禁食四十日饿了的实况加以试探。试探者说：「你若是神的儿子，吩咐这些石头变成食物。」

这里有一个值得留意的语法，你可以从一本好的注释书学习到（除非你学习希腊文），你若没有注意到，你仍可明白这个试探，只是明白这语法有更大的帮助。以「若」字开始的句子（条件句）可以有不同的意思，有些是假设语气，有的却是事实；原文的写作方式表示了是那类型。例如：马大对耶稣说：「主阿，你若早在这里（但你不在这里），我兄弟必不死。」马大这条件句属假设语气；但在马太的经文撒旦的意思却不是这样，当他说：「你若是神的儿子」，他的意思并不是「你若是神的儿子（但你却不是） 」，而是「你既然是神的儿子」；他很清楚他要试探的是谁，并在其上建立他的诱惑。他的意思是：「看，你是神！为何还要挨饿？就把石头变饼吧。」

现在，我们要问这有甚么问题，难道造一些吃的东西有问题吗？祂有能力这样做，祂稍后不是为那些肚饿的人把食物倍增吗？故此，这为何是一个试探？

我想，答案是耶稣到旷野禁食四十昼夜，这一刻是祂生命历程中，一个重要的属灵操练；但撒旦却想毁坏耶稣的事工，只要他能说服耶稣为这看似微不足道的小事放弃属灵的工作，他便得到祂。这试探是要使祂不寻求神的旨意，用祂属灵本质来满足物质上的需要；若是如此，他就是按魔鬼的旨意而行。魔鬼只简单地选了一件小事作为试探；但它却能毁了基督的工作。

耶稣的完美从祂拒绝魔鬼显示出来。肚饿并不是问题，特别在禁食（属灵操练）的时候，因为禁食的设计是使肉身离开安舒，而将焦点集中在属灵的事上。耶稣向撒旦宣告，也向我们听的人宣告，纵使肚饿，比吃饱而不寻求神的旨意强。撒旦重点出击 – 耶稣是神的儿子；然而儿子身份的本质是服从天父的旨意，故此祂不会自行作一些独立于神旨意以外的事。耶稣知道是圣灵带领祂到一个需要挨饿的地方，故此祂完成了这一任务。

耶稣引用了申命记来回应撒旦：「人活着不是单靠食物，乃是靠耶和华口里所出的一切话。」假如你翻到申命记第八章，你会发现那里的课题是以色列人在旷野漂流四十年期间挨饿，神在旷野试验他们，让他们学习他们必须顺从神口里所出的一切话。神给他们吗哪，但他们要小心依照神的指示来获取它、享用它。重点是：如果他们服从神，神就为他们预备食物。所以服从神比有他们有吃的更重要（还记得亚当和夏娃选择吃，而不听从神的话）。

耶稣看穿了撒旦的聪明小把戏。祂诉诸圣经明确的原则，击败了诱惑，但他并不是单单引用一句人人乐颂的章节，而是以整个篇章指出如果神为了某些属灵原因，把你处于一个被剥夺个人权利的地方，你不要试图为了满足你的身体需要而改变它。那人首要明白神为何将他处于困乏，灵命需要怎样和如何达到成长。这就表明人活着不是单靠食物，乃是靠耶和华口里所出的一切话和神的作为。

2. 从殿顶跳下去。如果第一个试探是肉身的需要，第二个试探是灵命的试探。事实上这试探是攻击刚才胜利的心脏地带。耶稣以关注的不单是肉身需要，更重视属灵层面，祂可以为了服从神而接受挨饿和疲弱，避开了第一个试探；故此，撒旦要祂做一些壮观的事来证明祂灵性完美。撒旦对耶稣说：「很好，你展示你对神的信任过了第一关；现在，你从殿顶跳下去来表明你是相信神的。」当然，那是在集会的人众目睽睽下进行，让他们见证神用特别的形式和耶稣在一起。

有趣的是撒旦也引用经文来向耶稣作出要求，他引用诗篇所说的话：神吩咐祂的使者保护他，免得他的脚碰在石头上（诗篇91:11- 12）。这是一篇和信心有关的诗篇，告诉人神保护祂的子民，但它从没要求在理性以外应用，神应许保护祂的子民，但神也给子民判断力。

这个试探的回应略为复杂。开始时，我们应考虑因由：假如魔鬼或对我们而言明显不倾向服从圣经的人，驱使你做一些好像是圣经说你可以做的事情，你会明智地详加考虑。很多经文都不是按上下文或以断章取义的方式加以引用，这些都要小心探讨。

耶稣也引用圣经作回应：「经上又记着说：『不可试探主你的神。』」。这经文出自申命记6:16，申命记第六章是以色列人的律法和信心的基础篇章，当中有信仰宣言：「以色列阿，你要听！耶和华 ─ 我们神是独一的主。」接着劝勉子民要服从神的命令和要作神看为好和正直的事；也警告不要试探神。

当一个人试探神时，那证明了他或她并不是真正相信神。申命记6:16所在的篇章指以色列人在马萨（Massa）和米利巴（Meribah ）旷野里埋怨神和试探神，因为他们不相信神能或会给他们水（“Massa” 是从希伯来文 “nasa” 而来，这字的意思是「试验」；另一名字 “Meribah” 从动词 “rib” 而来，意思是「击打」）。当人的信心微弱或动摇时，需要寻求凭据或戏剧性的介入来稳固它。

因此耶稣说：「不，我的信完全，我不需要做英雄式的事来证明。我不会按照你的驱使，用愚蠢的行为来试探神的话。」所以基督的灵性本质保留其尊严，活出安静，对父神的信任。他拒绝做危险的事来看看天使是否会保护祂。

3. 俯伏拜我。最后的试探大胆得令人惊叹。魔鬼好像意识到他不能得胜，因没有甚么可以失去，他竟然叫耶稣拜他。这试探的目的是为了防止主的工作，阻碍祂到这个世界来要完成的工作。

魔鬼带耶稣上了一座很高的山，将世上的万国与万国的荣华都指给他看。这节经文似乎有点高深莫测，有点超自然。以色列并没有很高的山可以看到很多的东西，可能是魔鬼提供了一些王国的影象，而且承诺只要耶稣俯伏敬拜他，就会把它们给耶稣。 路加福音中撒旦还声称这些王国已经给了他，他有权按他心意，希望给谁就给谁。撒旦对耶稣说：「看！你来到这世界是为了作王和承受这些王国，它们就在这里。为何要那么麻烦，为何要经历甚么受苦的仆人去取得冠冕。给我一刻的致敬，我便会逊位。」

好吧，撒但说的纵使是甜言蜜语，也有一些恶意试探的端倪。首先，这个建议来自说谎者之父，谁会在知情的情况下与魔鬼做交易？耶稣稍后解释（约翰福音8:44）他从起初就是一个骗子，真理不在他那里。这是怎么样的谎言！撒但可曾有一刻幻想着神的儿子会相信他吗？那些王国从来没有给撒旦，那只是为了使耶稣在这位恶魔面前下拜的饵。不幸的是，太多太多的人相信了这邪恶的诱惑者，亚当和夏娃确实相信了他。

第二，撒旦所提供的「王国」是复数，那些在世上正在交战中的、分裂的、充满权力冲突、种族冲突的王国；谁希罕得到她们呢？父神曾应许儿子一个国度，一个和平团结、公义与和谐的国度。当然，除了赎回、除了改变人类的本性，使他们适合居住在这国度，没有其他继承方法；除此国度以外，世上不会有和平与和谐。撒旦提供的是一个廉价的替代品。

因此耶稣的回应是：「走吧，撒旦！因为经上记着说：『当拜主你的神，单要事奉他。』」这也是出于申命记（6:13）。这是圣经重要的真理：只敬拜神。义人甚至不会去想向黑暗之子低头和敬拜。 耶稣会坚持这原则，祂永远不会敬拜撒旦。故此，祂会等候神的时间和神的方式 – 通过战胜撒旦 – 得到王国。祂先在这里胜过撒旦的试探，稍后在十字架上胜过他。而祂的志愿是要得到一个更理想的王国，那不是这个世界所能提供。

旧约背景

如上文所述，伊甸园里的诱惑是必须的背景，也和这里明显平行。在伊甸园里，诱惑者伪装成一条人手管辖的蛇；在这里撒旦并没有伪装，但他却既大胆又直接地攻击耶稣。

在伊甸园里，诱惑者所使用的花招是质疑神说了些甚么。假如你在创世记第 2 章的背景下细读3:1-7，你会发现夏娃在措辞中作了三个更改（或许亚当没有正确地告诉她）：首先，她低眨了特权（神说：「园中各样树上的果子，你可以随意吃。」但她简单地说：「我们可以吃。」）；第二，她在禁令上作了添加（神所说的是：「只是分别善恶树上的果子，你不可吃。」，但她却补充说：「也不可摸。」）；第三，也是最重要的，她并不相信吃后的惩罚 – 死亡（神曾说：「你吃的日子必定死！」她却说：「免得你们死。」使它成了偶发的）。当诱惑者看到这一点时，他立即否定造物主确确实实地说的刑罚：「你吃的日子必定死！」这就是从起初的谎言：你犯罪，但会侥幸逃脱，或神不会惩罚犯这种罪的人。

在这里有两点意见：撒旦更确切地知道神所说的，并能够吸引他们进行讨论神说的话，撒旦拥有优势；撒旦还大胆地否认罪的刑罚。这就是耶稣说他从一开始便是撒谎者的原因（约翰福音8:44）。

按上述所说，我们能够明白在马太福音第四章，耶稣打败撒旦，因为祂比诱惑者更清楚神所说的话，他以更广的图像来回应：「经上又记着说...」。试探通常需要「删掉」阻碍他的一节经文或一个禁令（如果去除了便可以作别的解释）。但得胜的信徒知道所有的经文如何工作，也知道禁令或诫命背后有一般性的神学原则，制约细节的解释和应用。

我们可以看到，没有过于微小的诱惑。在伊甸园里吃树上的果子，不是一件小事吗？把石头变成面包，不是无害？可是每样都是来自魔鬼的提示，也都违背神的旨意。当任何人选择违背永活的神的旨意行事，那人便是选择死亡。撒但清楚这一点，我们却经常不知道；我们常常认为一些小事，就算那时刻我们心中知道那不是神所想的，也总爱欺骗自己，这么小的事儿挤挤眼便能过关，容易解释过去。圣经充满这样的例子，你读的圣经愈多，你愈会看到。摩西是一个典型的例子：神叫摩西吩咐盘石出水，但摩西发脾气，击打盘石（民数记20章），为此他不得进入应许之地。谁又能责备摩西，他在旷野四十年来不断容忍以色列人！但是，在众人眼前他违背神，给人的印象是神（和他）对人民忍受够了。神希望让他们看到的是祂的大能，而不是摩西的愤怒。

伊甸园诱惑事件的后果，也有教育意义。创世记第3章告诉我们：当女人意识到树上的果子好作食物，悦人眼目和渴想获得智能，她就拿来吃了。

也许这便是约翰所指世界上的事，就像肉体的情欲，眼目的情欲，并今生的骄傲（约翰壹书2:16）。诱惑在三个层面工作：肉体吃东西的欲望、眼睛希望看到美丽的东西和希望像神的属灵骄傲。当亚当和夏娃吃了果子后，他们所发现的是有罪的恐惧和他们脆弱易受邪恶侵袭。

相关的新约

希伯来书 。希伯来书告诉我们有一位大祭司 – 耶稣基督 – 凡事受过试探，然而没有罪（希伯来书4:14-16），这经文的意思是祂完全理解我们在这个世界所面对的每一种试探。祂曾受各种试探，不单这三个在事奉开始时的试探，还有祂在地上生活时期接受的各种试探。故此，希伯来书说：「我们只管坦然无惧的来到施恩的宝座前，为要得怜恤，蒙恩惠，作随时的帮助。」当我们遇到试探时向基督祷告，对战胜诱惑至关重要。这也是合情合理的方法 – 向那做到的人寻求帮助。

雅各书。假如你使用研读本圣经、字典、神学书籍或注释书，你很容易找到新约圣经有关耶稣受试探或有关撒旦的教导。雅各告诉我们「务要抵挡魔鬼，魔鬼就必离开你们逃跑了。 」（雅各布书4:7）这显示哪里抵抗最少，魔鬼就往哪里去；这同时显示人的心就是没有魔鬼的驱使，也有能力产生一些邪恶。这是雅各书提出的一个观点。

哥林多后书。保罗告诉我们要多谢圣经让我们知道撒旦装作光明的天使（哥林多后书11:14，但请由第1节读至15节），使我们对于撒旦的技俩不是一无所知，故此能抵挡试探者。胜过试探需要更多圣经知识，更好的属灵洞察力（参希伯来书5:11-14）。通过了解圣经，我们知道神在我们生命的整个计划，便能够更好地察觉那些会将它削弱的事情。

结论和应用

我们在这里有一场撒旦与基督之间的精彩戏剧，结果是基督战胜诱惑者，因祂认识圣经和应用神的话语作抵挡。撒但的攻击针对每个容易受攻击的弱点：饥饿、 信任和责任。当这些都稳守了，魔鬼就没有其他可攻击的地方。他攻击身体对物质的需要，但他攻击的对象清楚属灵需要比物质需要更重要；他攻击对神的信心，但他的攻击对象完全信赖父神，不需要测试；他攻击实行神的旨意的方法，但他的攻击对象决心要按神的方法来实行神的旨意。故此，撒旦被打败了。

这对基督的使命有甚么意义呢？这是在十字架上胜利前预先尝到的一个胜利，耶稣在这里击败了试图毁坏祂的使命的试探者。基督在这里表明祂一定不会遇难而退，这是胜过魔鬼的一个非常重要的属灵胜利。这给耶稣大大的推动力（假如我们敬虔地说）；祂知道圣灵的恩膏给他力量抵御那恶者，完成祂的使命。

在神学的层面上，你可能会为周边的事情感到兴奋，并从神学角度思考这里发生了甚么事情，它可以作一个很好的讨论。人们经常疑惑，基督有可能犯罪吗？如果不会，这是一个真实的试探吗？ 我们也许会说，作为耶稣祂可以被试探，但作为神的儿子祂不可能犯罪 （这和祂两种性质的奥秘息息相关）。但我们也会说，在试探发生的那一刻，耶稣对此也许也不清楚这是一个真正的试探，而祂通过了试探；然而天上却知道祂不会犯罪。当耶稣在这世上的时候，祂有这知识和洞察力，也有些时候，祂似乎没拥有它或使用它。这到底在何时和怎样运作，我们难以知道。 这是真实的试探，撒旦认为他能赢。 耶稣按祂的知识和服从圣经进行反击。天上对祂打败撒旦并不感到惊讶；而我也认为撒旦也不感到十分吃惊。

在这课，我们可以得出很多教训和应用，你也可以想出其它的教训和应用。

当中很清楚的一项是必须认识圣经，明白神的旨意（不是为了在你生命中从事那个职业，而是每日在灵性生活上的委身和顺服神）。这涉及对圣经的理解和使用神的道在善恶之间作选择。

另一个很好的启示是耶稣作为一个完美的人打败了撒但：祂曾被试探，祂得胜，因此，祂理解我们，随时准备提供帮助；所以向祂祈求胜利是一个很好的课题。

我们可以从个别试探中学习（因上文已讨论，在这里不讨论细节了）。从第一个试探，让我们知道生命中最重要的是遵守神的道，而不是仅仅满足肉体、赚取生活或以属灵的资源来满足身体需要。今天，若要过对神顺服的生活十分困难，很多人只对透过投资、应享权利、沉醉在美好的事物来保障生活感到兴趣，追求美好的人生把属灵的事挤掉了。

第二个试探是关于对神的信赖。那些每天经历信仰的真实和真正认识神的人，不需要找壮观的事来说服自己和别人。今天有愈来愈多人从事神迹的职业。然而只有神选择使用神迹时，祂会行神迹。 如果人寻求壮观的事是为了使人相信，或想说服自己是有信心的，这行径出卖了他们薄弱的信心。记得财主和可怜的拉撒路的异象，财主求亚伯拉罕差派拉撒路到他的家警告他的家人，他认为若有一个从死里复活的到他们那里，他们会相信。财主所得的回答是：『若不听从摩西和先知的话（圣经），就是有一个从死里复活的，也是不听劝。』（路加福音16:31）

第三个试探是透过便捷方式来完成神交托的事情和行神的旨意。这是一个很普遍的试探，这是逃避应行的路来达到目的。换句话说，为求达到目的可以不择手段。可是，神有祂选择的途径来完成在你身上的计划，那需要你绝对的委身和服从祂。但撒旦总爱提供便捷方法，如果仔细看，这些方法会毁了你的一生。

所以，从这些试探中汲取非常有益的教训，以上所述应能启发你的思考，你可以先默想片时，想想试探怎样在你生命中运作的其它例子，认识神怎样帮助你抵挡它。底线是，耶稣给我们演示如何战胜诱惑和试探。换句话说，我们可以不犯罪。如果我们愿意接受，有很多途径可以取得灵性的成功。

拉比有一个教导对胜过试探很有帮助：你可以像一个生意人，将问题、诱惑和选择的得失作盈亏账。如果你选择某个方法，会有甚么好处、代价将是什么？在许多情况下，把后果也计算在内，代价过高。聪明的选择，是把代价纳入考虑之内。

假如基督按这些试探的任何一个而行，即时看到的代价并不是那么高，但最终会带来灾难性的结果：祂会成为一个罪人，成了像我们一般的另一个堕落了的人，无法拯救任何人，祂的事工将完全被撒旦毁灭。可是这不会发生，因天父差遣祂的儿子来到世上拯救我们，透过这样做，祂征服了撒旦。

Translated by: Jenny Pao   鲍婉玲译

Time: Jesus' Life, ~5 B.C.-30 A.D.

Editor's Note: The author (Melanie Newton) does not have any audio for this article, however she recommends this audio message by Vickie Kraft as helpful in conjunction with this study.

Background

During the time of Jesus' birth, rabbis had fixed the minimum age for marriage at twelve for girls and thirteen for boys. The fathers arranged the marriage without usually consulting either the boy or the girl involved. When the marriage was agreed upon, the groom gave presents to the bride's family. The Jewish betrothal period was a stricter legal relationship than modern engagements, and sexual relations were not allowed. If the wedding were abandoned, a financial penalty would be imposed on the person responsible.

Jesus' mother Mary was raised in a time when women did not have the same rights as men. Women were treated as possessions and listed along with a man's property. Wives referred to their husbands as "master" and lord. A woman could not divorce her husband. Daughters and wives could not inherit property from their father or husband unless there was no male heir. However, some women did have respect and influence, like the Old Testament women Sarah, Miriam, Deborah and Abigail. Daughters seemed to share in family life as much as sons, such as participating in religious festivals. The Ten Commandments called for equal honor to be shown to both parents. Women were subject to the law with identical penalties for offenders of either sex.

Jesus did not reinforce the practice of treating women as second-class citizens or as possessions. His example demonstrates His equal love and compassion for women as well as men, including His own mother. After studying this lesson, you will see that Mary was an ordinary woman of faith. She gave birth to and raised the boy Jesus, but then she needed to believe in Him with the same saving faith that you and I must have for salvation.

Day One Study

The Announcement

1. Read Luke 1:26-45. Describe the scene as Mary experienced it. (For location of Nazareth, see map in “New Testament Insights.”)

From the Greek: The angel Gabriel said that Mary was highly “favored” and that she had found “favor” with God, both words related to the Greek karis, often translated in the New Testament as grace, meaning “undeserved favor, a gift.” Grace carried the notion of joy, delight, and kindness. What does this tell you about God’s choice of Mary to carry His Son in her womb?

2. What promises did God make to Mary through Gabriel?

3. What does Mary's response reveal about her?

4. What prophecy was God fulfilling through Mary? See Isaiah 7:14 plus other verses you find.

5. Living Out His Love: Could God have carried out His plan of salvation without Mary? The angel Gabriel tells us, "For nothing is impossible with God (Luke 1:37).” Memorize this verse and share any examples in your life when God has demonstrated this fact to you.

Day Two Study

6. Read Luke 1:46-56 and 1 Samuel 2:1-10. Describe Mary's encounter with Elizabeth. How did God demonstrate His faithfulness to Mary regarding His promise?             

7. Note the similarities between Hannah's song of praise and gratitude (1 Samuel 2) and Mary's (Luke 1). What does her song reveal about Mary’s knowledge of God and her knowledge of the Old Testament?

8. What does the expression "God, my Savior" indicate that Mary knew about herself? See also Psalm 24:5; 95:1 and 1 Timothy 1:1; 2:3 for use of the same phrase.

9. Mary declares in Luke 1:48: "From now on all generations will call me blessed (NIV)." The adjective “blessed” is translated from a Greek word that means, “pronounced happy.” She gives one reason in verse 49. What is the reason? Based on what you have studied so far, for what other reasons might all generations call her blessed?

Think About It: We are to view her as one who revered the Lord and did His will, who put her trust in Him and, therefore, was filled with His joy. Since Jesus’ death and resurrection, she shares in the same salvation as the rest of believers.

10. Read Matthew 1:18-24. Joseph was a godly man who chose not to publicly divorce or disgrace Mary when he found out she was pregnant. Read John 8:41 (a possible slander against Jesus’ birth). The people of Nazareth could count months between when Joseph took her as his wife and the baby’s birth. What shadow did Mary live under all her life?

11. Living Out His Love: Have you or anyone you have known been in a position of social disgrace in which God used it for His higher purposes? Describe what happened.

12. How was God faithful to Mary in His provision of a husband for her and father for Jesus?

Think About It: Though women 12 years and older were required to pay a poll tax and register, Mary could have chosen to not go to Bethlehem this late in her pregnancy and let Joseph enroll both of them in the census. They likely knew the prophecy from Micah 5:2. She chose to go, knowing that their baby would be born in Bethlehem.

13. Read Luke 2:1-7 and Micah 5:2. Imagine what it was like to travel for ~3 days in late pregnancy on foot or on a donkey. Think what it was like for Mary to give birth in a cave, with probably no woman to attend her. Describe the scene as Mary experienced it.

14. Read Luke 2:8-20. Notice God’s idea of a grand birth announcement! What further confirmation coming from the shepherds does God give to Mary and Joseph about their new baby and His purpose?

15. Living Out His Love: Though not all babies get that kind of heavenly birth announcement, all babies are knit in their mothers’ wombs just like Jesus was. And, all babies are born with purpose. Read Psalm 139:13-16. What is revealed about God’s care of you from the moment of conception?

Day Three Study

16. Read Luke 2:21-40. Mary and Joseph did was required by the Jewish Law after the birth of a baby. And, God used this experience of their faithfulness to Him to give them more confirmation of their son’s purpose. Remembering what the angel had told Mary, discuss what Simeon and Anna added to Mary’s understanding of her son’s purpose and future.

17. Mary and Joseph were faithful but not perfect parents. Read Luke 2:41-50. Jesus is twelve years old. Discuss the experiences of the boy Jesus and his parents as described in this passage. 

• Jesus—
• Mary & Joseph—

18. Of what did Jesus' answer remind His parents?

19. Read Luke 2:51-52. In what ways were Jesus’ growing up experiences normal for a human boy? What does this reveal to you about Mary's mothering?

20. Living Out His Love: How, if at all, were the basics of the Christian faith taught and reinforced in your home while you were growing up? If you have children, how are you teaching them to have faith in Jesus Christ and helping them to grow in their faith?

Day Four Study

21. Read Matthew 13:55-56, John 7:3-10 and Mark 6:3. What other children did Mary have in addition to Jesus?

Scriptural Insight: There is no Scriptural evidence that these children were not Mary’s natural children. See Matthew 1:25 and Luke 2:7. The expression in the Greek "her firstborn" means that she naturally had other children afterwards. Otherwise, the Greek phrase for "only son" would have been used as in John 3:16 and Luke 7 (the Widow of Nain).

22. Read Mark 3:21,31-35. In His response to His family members who had come to “take charge of Him” for His own welfare, Jesus reveals His priorities. How does Jesus' understanding of His own priorities affect the relationship between His mother and Himself?

23. Living Out His Love: There are two issues at work here, both creating tension.

• On the one hand, Jesus had to take a stand opposite of what His family desired. Have you been in such a situation? How have you responded? If this is still a point of conflict, what should you do?
• The other issue is that of Jesus' siblings questioning His motives and behavior. Have you ever questioned some dynamic Christian's motives or been envious of his/her walk with God? Is this what His siblings could have been experiencing? How did you deal with this situation?

24. Read John 19:25-27. What does Mary's presence at the cross reveal about her?

25. Just before His death, Jesus, as the oldest son, committed His mother’s future provision to the disciple John (a nephew) but not to one of her own sons. What could be the reason for this? For help, review John 7:3-10.

Scriptural Insight: In 1 Corinthians 15:7, Paul writes that Jesus did appear to His brother James who believed, became the leader of the Jerusalem Church, and wrote the New Testament book of James. Another brother, Jude, also believed and authored the New Testament book of Jude.

26. Read Acts 1:1-14. The prayer group meeting together after Jesus’ resurrection and ascension included Mary. Why were they praying? What were they waiting to receive, and what will they be empowered to do after receiving it?

27. Living Out His Love: Mary was a normal human just as we are. Summarize Mary's character qualities revealed in this lesson. Is Mary's character attainable to us? What qualities of this godly woman would you like to have? As believers, we have the same Holy Spirit Mary had to help us develop godly character. Trust in Him to be faithful to complete the good work He began in you, submit to His will and fix your eyes on Jesus the author and perfecter of your faith (Hebrews 12:2).

Historical Insight: When did the view of Mary as something more than an ordinary godly woman begin? An apocryphal document (called the Gospel of James) written in the late second century A. D. created a whole scenario for Mary. Other information about Mary’s life began to be circulated in the 400s AD declaring Mary to have been a child prodigy who made a vow of virginity at the age of 3, remaining in the Temple where she had continual visions and angelic visits. Most of this developed as an outgrowth of the influence of Gnosticism. The conjecture became tradition, which morphed into “fact.” 

Introduction

I have always wondered what it would be like to speak on a subject concerning which my training and experience has made me an expert. At last it has happened, for I would like to address the subject of failure.

While failure is not necessarily the most popular subject, it is one that is absolutely mandatory for all of us because failure is one of the few things all of us do frequently and skillfully.

The complexity of American life offers an abundance of opportunities to fail. Many grapple with an overwhelming sense of failure as an aftermath of divorce. Others may sense failure at the loss of a job or on the occasion of being passed over for a raise or a promotion. Failure can also be experienced at the heartbreaking disappointment of a wayward child. For the sincere Christian failure is a certainty when one focuses upon the rigorous requirements of discipleship given in the Scriptures. Even for those who may appear to be a success, there is the haunting fear of failure in the future.

This week I came across the results of a most interesting study:

“In 1928 a group of the world’s most successful financiers met at the Edgewater Beach Hotel in Chicago. Present were:

The president of the largest utility company.
The greatest wheat speculator.
The president of the New York Stock Exchange.
A number of the President’s Cabinet.
The greatest “bear” in Wall Street.
The president of the Bank of International Settlements.
The head of the world’s greatest monopoly.

Collectively, these tycoons controlled more wealth than there was in the United States Treasury, and for years newspapers and magazines had been printing their success stories and urging the youth of the nation to follow their examples. Twenty-five years later, let’s see what happened to these men.

The president of the largest independent steel company, Charles Schwab, lived on borrowed money the last five years of his life, and died broke.

The greatest wheat speculator, Arthur Cutten, died abroad, insolvent.

The president of the New York Stock Exchange, Richard Whitney, was recently released from Sing Sing Prison.

The member of the President’s Cabinet, Albert Fall, was pardoned from prison so he could die at home.

The greatest “bear” in Wall Street, Jesse Livermore, committed suicide.

The president of the Bank of International Settlements, Leon Fraser, committed suicide.

The head of the world’s greatest monopoly, Ivar Krueger, committed suicide.

As I said all of us need to give our attention to the subject of failure.”¹²⁷

Now, before we begin to deal with the failure of Peter in the denial of our Lord, let us be sure we agree on what we mean by failure. Failure may be either real or imaginary. Many times as I finish preaching a sermon on Sunday and then begin to think back over it, I am greatly distressed at how poorly I fulfilled my obligation as a preacher. Now you know that this kind of failure is … real, right?

Furthermore, some failures are our responsibility, while others are completely beyond our control. Some failures are not deliberate or intentional, while others are a result of willfulness and disobedience. In other words, not all failure is sin.

Peter’s failure is of the worst type. In a sense, it was premeditated, for our Lord warned him that it would happen. Peter’s denial was a deliberate, worse yet, a repetitious error. To put it bluntly, it was sin.

It is important to grasp the fact that Peter’s failure was of the worst type, for if God can forgive this kind of failure—if God can somehow use the failures of willfulness and sin to strengthen our faith and deepen our commitment, then He can surely use the other less dramatic kinds of failure which are common to our experience as well.

A Prediction of Peter’s Failure
(22:31-34)

Luke, not by chance but by design, precedes the prediction of Peter’s denial by informing us that during this Last Supper the disciples had been disputing with one another. “And there arose also a dispute among them as to which of them was regarded to be greatest” (Luke 22:24).

Personally, I believe that this dispute was the outgrowth of a struggle to get the place of honor at the table as they entered the upper room. Fortunately for me, some scholars agree with this suggestion.¹²⁸

When our Lord washed the feet of the disciples, He was, I think, teaching them a visible lesson in humility, something which they all lacked at the moment.

Rather than pattern their lives after the Gentiles (Luke 22:25), the disciples should follow the example of their Lord (Luke 22:26-27). In our Lord’s service the eldest, rather than claim his status as the senior member, should think of himself as the youngest and serve the others. Position is not the pretext for status, but a platform for service. It is not without significance that Peter is thought to be the eldest of the twelve.¹²⁹ If such is the case, Peter would have been more inclined to have claimed seniority, and our Lord’s words would have been especially directed toward him.

I am not at all surprised, then, when the prediction of Peter’s denial flows out of verses 24-30 with no apparent break: “Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22:31-32).

While we shall not dwell upon verses 35-38, it would seem that they also relate directly to the prediction of the imminent denial of the Lord by Peter. A decisive change was taking place within the nation Israel. When the disciples were first sent out to herald the good news of the Kingdom (Luke 9:1ff.; 10:1ff.), they did not need any provisions or means of protection. This was because they were riding on the crest of the wave of Jesus’ popularity. They would generally be warmly welcomed and given a home and hospitality.

But from now on Jesus was not to be regarded as a possible Messiah nor as a national hero. Being rejected as the wrong kind of Messiah, Jesus was to be regarded and executed as a common criminal. When the disciples went out again to preach the Gospel, they must be prepared to face a hostile world. For this reason they must give heed to their personal provisions and protection.

This is precisely what Peter did not perceive and did not consider carefully enough in his hasty and emphatic expression of loyalty and devotion. Discipleship had been a relatively easy way of life during the period of Jesus’ rising popularity. But from now on discipleship would carry with it disdain, rejection and persecution for the cause of Christ.

Several observations should be made concerning these unsettling words of the Master.

(1) It was a word of warning. Jesus warned not only Peter, but all¹³⁰ of the disciples here that Satan had requested, and evidently obtained, permission to test them and to attempt to destroy their faith. Although these words were not heeded, they were, nonetheless, a clear warning to the disciples.

(2) Verses 31 and 32 constitute a specific prophecy. Peter was predicted to deny Jesus three times, and that before the sun rose in the morning.¹³¹ While a warning focuses upon what might happen, the prophecy predicted very specifically what was going to happen. Peter’s denial was no mere possibility. It was a certainty.¹³²

(3) These unsettling words contained not only a prophecy, but a promise. Just as it was certain that Peter would fail, so it was also sure that he would be restored. Let us never lose sight of the assurance of verse 32: “But I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.”

In these verses the error of sinless perfectionism propagated in Christian circles is dispelled as mere myth. This is the view that believes that once a person is saved he cannot sin any longer.¹³³ Well, Peter did sin, and you and I know ourselves well enough to admit that we are no different than Peter. Both experience and Scripture refute this doctrine (cf. Romans 7, 1 John 2:1).

I believe that it is vital for the Christian to grasp the fact that he is capable of sinning, indeed, that he is pre-disposed toward it. More than this, we must grasp the fact that sin is virtually inevitable. I have not said (nor will I ever do so) that sin is unavoidable, nor that it is excusable. For Peter the sin of denial was inevitable, and for you and me some sins (though we know them not) are inevitable, simply because God has ordained to use them in our lives, to overrule them for our good and His glory (Romans 8:28).

A Description of Peter’s Failure

Because Peter’s denial has been so frequently misinterpreted and badly abused, we should attempt to clear the air by carefully defining what was the nature of this denial.

(1) It was not just an individual act of denial. To put it in other words, Peter’s sin was no solo. Jesus had said that Satan had demanded permission to sift all of the disciples as wheat.¹³⁴ In Matthew’s account, Jesus said, “… You will all fall away because of Me this night …” (Matthew 26:31). Peter, as usual, may have served as the spokesman, but he did not fail alone.

(2) Peter’s denial was no mere act of cowardice. Unlike most of the other disciples, Peter followed his Lord after the arrest. Granted, it was ‘from a distance’ (Matthew 26:58), but that was far more than most of the others were willing to chance. Also, let us not forget that Peter was willing to die for his Lord. When Peter pulled out his sword and cut off the ear of the high Priest’s servant, Malcus (John 18:10), he undoubtedly failed to accomplish his objective, which was to cut off his head! Peter was willing to go down fighting in a blaze of glory; he simply couldn’t tolerate passive acceptance of suffering and injustice—yet.

(3) Peter’s denial evidenced a temporary failure of his faith, but not a denial of his faith. We must make this distinction if we are to take the words of the Lord Jesus seriously (and literally!): “… But I have prayed for you, that your faith may not fail …” (Luke 22:32). We must come to one of two conclusions here. Either the prayer of Jesus was unanswered (and so Peter’s faith really did fail), or Jesus’ request was granted and Peter’s faith merely faltered, but did not completely fail.

Peter denied knowing his Lord, but his statement cannot mean that his love of Jesus, which had grown over those years together with the Savior, suddenly died. There was still faith, hope, and love, though momentarily overshadowed by doubts and fears. Who of us can deny that such doubts and fears have troubled our hearts and challenged our faith?

If I may attempt to draw a feeble analogy, I do not believe that an act of adultery on the part of either a husband or a wife is sufficient basis for dissolving the marriage relationship. This is why I do not advise the so-called “innocent party” to initiate divorce when their partner has been unfaithful. An act of immorality, in my opinion, does not necessarily prove that all love and commitment has been cast aside. Such was the case, I maintain, with Peter and his relationship to his Lord.

The Reason and Responsibility for Peter’s Failure

Seldom do we find a text that gives us such a clear picture of the underlying factors and forces behind man’s sin. To fully understand human failure we must consider divine sovereignty, satanic activity and human responsibility.

The question of the existence of evil in the sovereign will of an all-wise, all-powerful God is a difficult one, one that has troubled men through the ages (cf. Psalm 37,73). (If we were to conclude that God is in control only when good prevails we would wonder, as many do today, if there is a God at all.)

If there is a God and He is omniscient (knowing all) and omnipotent (all-powerful), Who is sovereign, in complete control of His universe (Psalm 75:7; Daniel 2:20-21), then nothing can take place apart from His knowledge and permission. We know this has to be the case with Peter’s denial.

It is stated in our text that Jesus was fully aware of the specifics concerning Peter’s imminent denial. More than this, Satan had asked and obtained permission to ‘sift the disciples like wheat’ (Luke 22:31). We must conclude that this sin of Peter was a part of God’s plan and purpose for his life.

Theologians would say that Peter’s denial was included in the eternal decree of God, purposed before the beginning of time. When Peter failed, he did not thrust himself outside of the purpose (or decree) of God, but continued within it. God’s program for man’s redemption, His purposes for the church, for the apostles, and especially for Peter were not suddenly set aside by Peter’s sin. God’s plans for Peter were realized both in spite of and because of Peter’s sin.

(1) God not only permits sin, He purposes to include it in His eternal plan in such a way as to perfectly achieve His will, and yet without Himself being the originator of it (cf. Genesis 50:20).

The significance of this cannot be underestimated. So often today Christians suppose that God’s will and His sovereign control includes only that which is sinless and perfect. When the Christian commits some sin, he feels as though he has suddenly been swept from the purposes of God for his life. He supposes that God has not only crossed out that sentence in his life, but He has torn out the page and thrown away the book. The rest of his life, in his mind, must be wasted, in the words of one song, ‘taking laps around Mt. Sinai.’

It is only when we come to realize that God’s control and His purposes for us include our sins as well as our acts of obedience that we have done justice to His sovereignty. It is only when we grasp the fact that we are never beyond hope, never beyond restoration, that we will have the hope which is necessary to go on. We know that we will fall and we will fail, but that God will use that sin and failure to build us up and make us useful instruments.

(2) Luke reveals to us that Satan had a hand in Peter’s sin of denial (Luke 22:31). By this we are reminded of Satan’s involvement in the purifying of Job’s faith (Job 1:6f.). We should be encouraged about several things with respect to this satanic attack on Peter.

a. Satan had to ask permission¹³⁵ in order to attack Peter, just as he did with Job. The demons had to get permission from our Lord even to possess pigs (Mark 5:12). Satan’s subversive activities are always subject to divine permission.

b. While Satan seeks to bring about our destruction, God allows him to oppose us for our strengthening and advancement in the faith (cf. 2 Corinthians 12:7-10). Satan’s thinking is so twisted by sin that he achieves the will of God while he supposes that he is opposing it. His apparent victory at the cross of Calvary is just one example.

c. While Satan entices men to sin, he does not and he cannot compel men to follow his suggestions. The stock excuse ‘the devil made me do it’ may be popular, but it is not biblical. Satan can shake us and sift us, but he can never keep us from the love of God (Romans 8:38-39).

(3) We come to the real source of Peter’s failure—self. While God purposed Peter’s failure and Satan promoted it, it was Peter who perpetuated the denial of his Lord. While much has been made of the process by which Peter failed, the text clearly implies that the whole matter can be summed up by one word, self. Here is the source of our sins as well.

When the Savior began to wash the feet of the disciples Peter vigorously protested because such an act was unbecoming to one in His position. Peter was not just concerned over the incident of the foot washing, but with its implications for him as a disciple. How could he use his office as a means of securing status and the services of others if Jesus would not?

When Jesus foretold Peter’s denial, again, he strenuously resisted such a possibility. No chance! No way! Such is the confidence of the flesh. Self-confidence kept Peter from praying as he should have when with his Lord in the garden of Gethsemane.

In the final analysis self is at the center of all sin. Self-assertion and smug self-confidence are at the heart of man’s sin and rebellion against God. As it was with Peter, so it is with us.

Let us be clear on this matter of responsibility for sin. God in His sovereignty purposes to use sin to demonstrate His glory and to bring about our good. Satan, in his perversity, solicits men to do that which is evil, hoping to thwart God’s purposes. But in the final analysis it is neither God nor Satan who can be blamed for our sin; it is self which must accept moral responsibility.¹³⁶

The Purpose for Peter’s Failure

Much confusion in Christian thinking could be cleared up by a firm belief in this biblical principle: The Christian’s failure is never purposed for his destruction, but for his development. I have not made this up in my own mind, it is clearly stated in the Word of God,

“The steps of a man are established by the Lord; and He delights in his way. When he falls, he shall not be hurled headlong; because the Lord is the One who holds his hand” (Psalm 37:23-24).

“The Lord sustains all who fall, and raises up all who are bowed down” (Psalm 145:14).

“For a righteous man falls seven times, and rises again, but the wicked stumble in time of calamity” (Proverbs 24:16).

This is why Satan can achieve God’s purposes without knowing what he is doing. Satan thinks that causing a Christian to sin brings about his destruction. God allows Satan to promote sin and failure, purposing it as a means of our development and strengthening.

Look at the great men of the Bible and you will see men with feet of clay. Abraham not once, but twice, sought to preserve his own life while jeopardizing the purity of his wife (Genesis 12:10-20; 20:1-7). David fell into immorality and committed murder in an effort to cover up his iniquity (2 Samuel 11). While the sins of these men brought painful consequences, they also resulted in a deepening faith and greater commitment.

Such was the case with the denial of Peter. It deepened his love for the Savior and developed faith and humility. Peter was destined to the role of a leader within the church, and even among the apostles (cf. Matthew 16:18-19; Acts 2:14ff.; 5:lff.; 9:32-12:17). He was, as a result of his fall and restoration, to be a source of strength to the others (Luke 22:32). This was accomplished by the lessons he learned in his fall. Let us consider several of these lessons.

(1) Peter learned he could not trust himself. All of the bravado of his boast, “Even though all may fall away because of You, I will never fall away” (Matthew 26:33) was swept away by his humiliating failure. In the power of the flesh we can do nothing well, except to fail (Romans 7:14 ff.).

Failure is neither accidental nor incidental to Christian growth; it is essential. Erwin Lutzer has written a book entitled, Failure: The Back Door to Success.¹³⁷ It is an excellent book, but personally I would change the title to “Failure: The Only Door to Success.”

There is irresistible logic behind the order of Romans 6, 7 and 8. In chapter 6, Paul informs us of the necessity of holy living. We have (positionally) died to sin and have been raised to new life in Christ. We must, therefore, live differently if we are to practice our position and our profession. To fail to live a holy life is to deny our possession of eternal life.

In chapter 7 we are reminded of the impossibility of godly living in our own strength. While we are desirous of a Christian walk and know what is right and what is forbidden, nevertheless we persist in doing wrong and evading the right. This is because the flesh is weak, unable to do what the law commands.

In chapter 8, Paul informs us that we are no longer under condemnation for our sins and that God has given us His Spirit to bring about in us what the law demands and what we, in the flesh, cannot accomplish.

It is only when we come to the point of absolute failure that we give up trying to live the Christian life in the power of the flesh. God’s power is appropriated in our weakness and death. That is the inviolable law of the spiritual life.

When Peter failed at his denial of the Lord, he learned the difficult lesson that God’s work cannot be accomplished by resolution, determination or self-effort—not even by a positive mental attitude. God’s work can only be done in God’s way—by distrusting self and depending upon His enablement. That is what must happen in our lives also. Have you come to the point of despair yet? If so, that is God’s way of showing you the futility of self-effort in the Christian life. Reckon yourself to be dead to sin and alive unto righteousness through the marvelous grace of God. Here is our strength.

“And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness.’ … Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Corinthians 12:9,10).

(2) Peter’s fall was a death blow to his pride and arrogance. “A man’s pride will bring him low, but a humble spirit will obtain honor” (Proverbs 29:23). “God is opposed to the proud, but gives grace to the humble” (James 4:65).

There is no cure for pride quite so effective as that humiliation of failure. There is no quality more necessary for leadership than that of humility. There is ample evidence of a meek and gentle spirit in Peter’s words of counsel to his fellow-elders in his first epistle: “Therefore, I exhort … at the proper time” (1 Peter 5:1-6).

(3) Peter gained a deeper appreciation of the depths of the grace of God. Human failure opens wide the door through which grace alone can enter. In the midst of shameful failure, Peter found forgiveness and restoration. God’s favor was not granted as a reward for faithfulness, but because of failure. Here is grace greater than all our sins.

When we experience the grace of God at times of failing, there is no other response than love and gratitude. Guilt is never a proper motive for service, but grace occasions love, the strongest motive of all. This was the thrust of our Lord’s words to Peter in the twenty-first chapter of John: “Simon, son of John, do you love Me? … Shepherd My sheep” (John 21:16).

(4) Finally, Peter’s failure enabled him to be much more understanding and gentle with those under his authority who would fail also. It is difficult to be hard on those who have the same weaknesses with which we struggle.

In short, Peter’s sin did not impair his ministry; it prepared him for ministry, by teaching him not to trust in self, but in God. It gave him even greater motivation for service.

The Painfulness of Peter’s Failure

There is a tightrope in this message which I have been trying to walk very carefully. There are two extremes which must be avoided. The first is an overwhelming sense of guilt and failure and the misconception that sin forever removes us from the will of God and that we must resign ourselves to a life of uselessness and futility. In effect, we simply give up out of guilt and despair.

The second error is that of fatalism. “What will be, will be.” Since God has included my sin in His perfect plan, why fight it—it’s bigger than any of us.¹³⁸ While the reasoning may differ from that above, the outcome is nearly identical—a casual acceptance and resignation toward sin.

God does incorporate our sin into His perfect plan. God does use our sin to glorify Himself and to produce what is good for His children (Romans 8:28). But lest we take a carefree attitude toward sin, let us ponder the painful consequences of sin.

There is a vast difference between punishment for sin and the consequences of sin. We need only look at the case of David. David’s sin of adultery and murder were forgiven, and God removed his guilt (Psalm 51:32). Nevertheless, there were painful consequences for his sin. His son, the product of an illicit union, died (2 Samuel 12:14), and David’s house was continually plagued with violence (2 Samuel 12:10-12).

So also for Peter there was forgiveness, but there were unpleasant consequences. The most painful of all was to look into the face of his dearest friend, whom he deeply loved, and behold His grief:

“But Peter said, ‘Man, I do not know what you are talking about.’ And immediately while he was still speaking, a cock crowed. And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, ‘Before a cock crows today, you will deny Me three times.’ And he went outside and wept bitterly” (Luke 22:60-62).

There is no thought more distressing to me than that of facing my Lord and knowing how deeply my sin has grieved Him.

When I was an elementary school teacher, I was very upset to see a child who had been sent to the principal’s office for discipline, come back with a smile on his face. I determined that no child would ever come back into the room with me with a smile on his face. I took him out for discipline. No one who is a Christian will ultimately have a smile upon his face. Sin is never worth the price—never!

The Restoration of Peter

Nothing is more comforting and beautiful than the work of the Savior in restoring Peter. It began before the denial with a word of warning, a prediction, and a promise of recovery and renewal. It commenced with the intercessory prayers of the Lord Jesus on behalf of Peter, for the upholding of his faith and his repentance and restoration.

Perhaps most beautiful of all is the silence of the Scriptures concerning the first appearance of the Savior to Peter. What beauty there is in this brevity, “And that He appeared to Cephas, then to the twelve” (1 Corinthians 15:5).

What our Lord said to Peter we will never know. It is none of our business. And just as Jesus dealt personally and intimately with Peter, speaking words of forgiveness, comfort, and encouragement, so also He seeks us out in our times of failure and guilt. What a wonderful Savior!

Lessons of Life From the Failure of Peter

This passage is undergirded by a number of principles pertaining to sin and failure.

(1) Our every step, even our stumbling and sin, is included in the purpose and plan of God for our lives. While our motives may be wrong, and our actions displeasing to God, nevertheless God has included them in His plan to display His glory and to bring about what is for our ultimate good (Genesis 50:20; Psalm 37:23-24; Romans 8:28).

(2) Sin, for the Christian, is inevitable in that we will never in this life completely overcome it (Romans 7; 1 John 1:8-10; 2:1-2, etc.).

(3) While sin is, in a sense, inevitable, it is always avoidable and it is never excusable. God never makes us sin (James 1:13). Satan cannot make us sin, though he may tempt us (Luke 22:31-32). Neither do circumstances compel us to sin (1 Corinthians 10:13). We are always morally responsible for sin.

(4) For the Christian, all sins are forgiven, but there are still painful consequences (2 Samuel 11-12; Luke 22:61, etc.).

(5) Sin, while painful, is also profitable. “God causes all things (even our sin) to work together for good to those who love God …” (Romans 8:28). No man’s sin has ever kept God from realizing His purposes for that man’s life (cf. Jonah, Abraham, David, Peter, etc.).

Negatively, sin results in painful experiences which instruct us to avoid further unpleasant consequences. Positively, it deepens our grasp of the grace of God and our gratitude for it.

No book ever written is more candid in dealing realistically with the sins and failures of men than the Bible. Modern novelists and film-makers have made much of sin, but their efforts tend only to stimulate our own illicit impulses and passions. The Bible deals much with man’s sinfulness because we are so sinful.

Oftentimes we learn much more from our failures than we do from success. It is no surprise that the success of Jonah is mentioned almost incidentally in one verse (2 Kings 14:25), while an entire book is devoted to an account of his failure. That has to tell us something about the importance and relevance of the subject of failure for men today.

From what we have learned, we should give serious thought to several implications from the denial of Peter as it forces us to come to a biblical perspective on failure.

First, we should expect failure. I do not mean by this the kind of negative outlook expressed by the little boy at the door who says, “You don’t want to buy these cookies, do you?” We should neither seek failure, nor succumb to it, but in spite of our most noble efforts, it will come. The realization that we are, in the words of the song writer ‘prone to wander’ is a strong defense against the wiles of the devil. It was Peter’s smug self-confidence which was his greatest pitfall.

Second, we must learn to view failure as God does. It is often sin, and therefore an abomination to God. But it is also the focal point of the death of Christ. Christ died for sin. For the Christian, all sin has been dealt with by the blood of our Savior. We need not fear the penalty of sin, for that has been borne by our Lord. So we can rejoice in these words of Paul, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). Sin is an offense to God, and yet God allows us to fall and to fail so that our faith might be strengthened. Few people are able to minister effectively to others who have not experienced God’s strength in their weakness.

Not only should we learn to accept failure as a part of God’s purpose for our lives, but we should be willing to accept the failures of others. So often we are dishonest in the impressions we give to others. We come to church with a smile on our face and we tout the popular phrases ‘fantastic,’ ‘praise the Lord’ and so on, but inwardly we are miserable. This kind of hypocrisy is nothing less than a lie (cf. Acts 5:1-6), and it discourages others from owning up to their failures and asking for help and encouragement when they need it most.

I must say that preachers are often the most frequent and flagrant violators of this matter of honesty. They fear what people will think of them if they know how sinful they really are. They suppose that no one will listen to someone who doesn’t have all the answers—or who isn’t using them as he should.

Thank God for a man like Dr. J. Vernon McGee. Some time ago, I heard him say over the radio, “If you knew what a sinner I am, you’d reach right up and turn off your radio. But wait a minute; if I knew how sinful you were, I wouldn’t be talking to you.”

In this life God has committed Himself to working with failures, and in the process He brings glory to Himself and, by grace, accomplishes what is for the good of His children. I don’t fully understand this, but that is what my Bible teaches and I believe it.

Parents, let your children fail. Just as God lets us fall flat on our faces so that we may be the stronger for it, we must allow our children the privilege of failing, too. And when they do fail, as they most certainly will, deal with them as God does us. Deal with them in grace, for that is God’s answer to human failure.

Finally, I must make it crystal clear that what we have been saying here is for those who have come to a personal faith and trust in Jesus Christ as their personal Savior. If you have come to trust in Him as the One Who died in your place, and suffered for your sins, you will never be punished for any sin, past, present, or future. You may be chastened, but never punished (cf. Hebrews 12:1-13).

But if you have never trusted in Christ as Savior this is the one sin that is, in the truest sense of the word, fatal. You must stand before a righteous and Holy God and give account for your every deed (Revelation 20:12-15). What a frightening thought that is. May God enable you to acknowledge your sinfulness, and to accept His gracious provision for your sins in the person of His Son.

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127 Anonymous, quoted by Pulpit Helps, November, 1976, p. 12.

128 “More probably the dispute arose respecting the places at the paschal meal—who was to be nearest to the Master; and the feet-washing was a symbolical rebuke to this contention.” Alfred Plummer, The Gospel According to St. Luke (Edinburgh: T. and T. Clark, 1969), p. 500.

129 “It is assumed that Peter was the eldest: he already possessed his own house and was married, iv.38, when he joined Jesus as a disciple, and about A.D. 63 he described himself as an ‘elder’ (1 Pet. v. 1). John was the youngest (this is taught by tradition and also follows from the fact that he long survived his fellow-disciples and died only about A.D. 100).” Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids: Eerdmans, 1975).

130 Many translations of verse 31 fail to reflect the fact that the ‘you’ is not singular, as we would be inclined to expect, but plural. It was not just Peter whom Satan had demanded permission to sift like wheat, but all of the disciples. Peter, as the spokesman and potential leader of the twelve was, of course, the prime target, and thus the singular ‘you’ in verse 32. A literal translation of verses 31 and 32 would be, “Simon, Simon, behold Satan has demanded all of you, in order to sift you as wheat, but I have prayed on your behalf (Peter) that your faith will not (ultimately) fail. And you (Peter), when you have returned, strengthen your brethren” (my translation).

131 “The Romans and the Jews divided the night into four watches—6 p.m. to 9 p.m.; 9 p.m. to midnight; midnight to 3 a.m.; 3 a.m. to 6 a.m. It was between the third and fourth watch that the cock was supposed to crow. What Jesus is saying to Peter is that before the dawn comes Peter will deny Him three times.” William Barclay, The Gospel of Matthew (Edinburgh: The Saint Andrew Press, 1963), II, p. 380.

132 Here we come upon a great problem to many. How is it possible for God to speak with such certainty concerning a sin that is yet future, and yet not be responsible for making it happen? Is God certain that a particular sin will occur because He is causing it to happen? If so, God makes men to sin, does He not?

In the Old Testament book of 2 Kings we find what, in my estimation, is the key to the solution of this dilemma. In chapter 8 Ben-hadad, king of Syria, was seriously ill. He sent his servant Hazael with a generous gift to the prophet Elisha, to learn if his illness was fatal. When Hazael put this question to Elisha, the answer given was ‘no,’ and yet Elisha went on to tell Hazael that he knew that Ben-hadad would die by his very hand. The result would be the suffering and death of many Israelites.

Wasn’t Elisha lying to king Ben-hadad? Not at all. Ben-hadad wanted to know if his illness was terminal. The answer to this question was no. Then Elisha went beyond the question posed by the king and revealed that although Ben-hadad would not die of this illness, he would be murdered by his own trusted servant.

You see, God, in His omniscience (knowing all things) is fully aware not only of what will actually take place (that Ben-hadad would be murdered), but also of what could take place (that Ben-hadad would have recovered had he not been murdered). In other words, God knows both all things actual and all things possible.

God knows precisely what you and I would do in any given set of circumstances. Our Lord knew that Peter, given his circumstances, would deny Him three times. God is in control and intimately involved in the affairs of men and the course of history to such a degree that what will happen is a certainty. Since what will happen is certain, and since God knows what we will do under those circumstances, God can predict our behavior without error, and yet not be accused of compelling us to sin when we do.

The police may set up a decoy in order to catch a criminal, but when that person is arrested and tried, he cannot blame the police for making him commit the crime. The circumstances in which the criminal found himself were simply such that they revealed the character of the culprit. So it is with God and man.

133 Usually it will be said by those who are perfectionists that when a Christian sins he loses his salvation. Such cannot be the case, for if Hebrews 6:4-6 teaches us that a Christian can sin and lose his salvation, it also teaches that once we have lost such a salvation, it cannot be regained.

134 Cf. footnote 4.

135 A number of translations render verse 31 in such a way as to indicate that Satan ‘demanded’ permission to sift the disciples like wheat. This may well be the sense of the original term, and if so, it only serves to illustrate the pride, arrogance, and audacity of Satan. Nevertheless, permission was still necessary for Satan to go about his task.

136 In dealing with man’s failure and inherent tendency toward sin, we intersect the doctrine of man’s total depravity. Since some may react strongly to the implications of what I have said thus far concerning man’s waywardness, alleging that it is destructive to his self-image, let me say a few words about the relationship of man’s total depravity to his self image.

Every man, saved or unsaved, should find great significance and security in the fact that God has created him just as he is, divinely fashioned to the minutest detail while still in the womb (Psalm 139:13-16). We are God’s unique creation, created in His image (Genesis 1:26). The doctrine of total depravity does not imply that we are totally worthless as sinners. Rather, it contends that fallen man is affected by sin in every aspect of his personhood (intellect, emotion, will). A glass of water with one drop of poison added to it is completely poisoned, though it is not 100% poison. Total depravity does not mean that fallen man is worthless to God or other men; it simply means that he has nothing to commend him before God. He cannot earn God’s favor (which, incidentally, modern psychology rejects as establishing performance orientation—a person can be accepted only if he performs according to expectations).

The awesome truth of Christianity is that God loves man as he is—sinful and rebellious. God has placed infinite value on fallen man, having given His Son for man, while he was yet fallen and sinful (Romans 5:6-8). More than this, once man has accepted God’s free gift of salvation, he becomes a son of God (John 1:12; Romans 8:15-17). How could any man, woman, or child ask for more than this—to be a child of God? And beyond this, every child of God is endowed with unique spiritual capacities for service and ministry, and each is assigned a particular function within the body of Christ, which no one else can perform (Romans 12:3-8; 1 Corinthians 12).

Self-image, when divorced from a vital relationship with the Creator and Savior of men is simply a veiled form of vanity and pride. Self-image, when viewed from the divine perspective is to see oneself as he truly is, the object of divine grace, a child of God!

137 Erwin Lutzer, Failure: The Back Door to Success (Chicago: Moody Press, 1975).

138 This is, in effect, the erroneous conclusion dealt with in Romans 6:1ff, Notice that while the premise is correct, “but where sin increased, grace abounded all the more” (Romans 5:20), the application is completely unbiblical. Here is where much error comes from in Christian circles—taking biblical principles to unbiblical and sinful conclusions. Sin is thereby committed in the name of orthodoxy.