Bible Commentaries
Matthew 26

Verse 41

Mt 26:41

"Watch and pray, that you enter not into temptation." Mt 26:41

The entering into temptation is a different thing from temptation itself. "Watch and pray, that you enter not into temptation." A temptation presents itself, draws near to us, or we draw near to it. If conscience sounds an alarm, and we keep, so to speak, to the windward of temptation, we are for the present safe. Temptation is a lee shore on which the wind fiercely blows; it is a coast strewed with a thousand wrecks, and with the bleached bones of innumerable drowned mariners. Keep the ship’s head to windward, and she may weather the point; neglect sail and helm, and she will go ashore.

David and Joseph were exposed to a similar temptation. David entered into it, and fell; Joseph was kept from entering into it, and stood. In the country you often see a footpath across a field; if we keep in it we are safe. But we may be tempted by various objects to diverge a little, to gather a flower, or saunter upon the banks of the river, or make a shortcut across the fields. While we are in the footpath, temptation may be very near, but we have not yet entered into it; we are upon the borders of it, but we have not yet entered into its territory. Few, if any, enter into temptation without falling by it. The FLY hovers round the spider’s web; to touch it is to enter into it. The BIRD flies around the fowler’s snare; to peck at the bait is to enter the trap. The MOTH flutters round the candle; to enter the flame is to burn its wings.

The Lord’s words were not, "watch and pray against temptation," but "that you enter not into temptation." Few come out of temptation as they entered into it. How clearly James has described the difference between enduring temptation and falling by temptation. He does not say, "Blessed is the man who is free from temptation," but "who endures temptation." Blessed is the man who is kept in the footpath, who sees temptation on every side, but endures it, is not drawn out of the path by it, for "when he is tried, he shall receive a crown of life." He has fought the good fight, won the battle, and shall receive the crown.

But he adds, "Let no man say when he is tempted, I am tempted by God." He must not say that the Lord presents temptation to him, and is therefore chargeable with it if he falls. "No," says James, "let that thought be abhorred. God cannot be tempted with evil, neither tempts he any man. But every man is tempted when he is drawn away of his own lust and enticed." There is no sin in temptation, for the Lord Jesus was "tempted in all points like as we are, yet without sin." Nor in lust is there practical, though there is speculative sin. It is when the two meet and embrace, and the will consents to the union, silencing the voice of God and conscience, that sin is produced.

And thirdly, follows the fearful and fatal fruit, "Sin, when it is finished, brings forth death;" that is, as I understand it, death in the conscience, guilt, condemnation, and misery, and the deadening of all the fruits and graces of the blessed Spirit.

"The spirit indeed is willing, but the flesh is weak." Mt 26:41

Why is flesh so weak? Because it is fallen, because it is sinful, because it has an alliance with the temptation which is presented to it. It is weak against temptation for the same reason that a man who loves strong drink is weak against the offered wine. If we had no inward lusting after evil, no pride, no rebelliousness, no fallen nature, no carnal mind, no vile affections, nothing in us earthly, sensual, or devilish; would we fear temptation? No; for then we would be armored against it; it would be like dipping a match in water. Here our weakness lies. If we could always resist we would conquer, but resist we cannot, except by the special power of God. This is a lesson we all need to learn. The weakness of the flesh manifests itself continually in compliance, in nonresistance, in giving way, in yielding, often almost without a struggle, no, sometimes in acting a worse and more wicked part still. How striking are the words of Hart—"That mariner’s mad part I played, who sees, yet strikes the rock."

Is there any one that knows and fears God who can say he has never played that mad part; never seen the rock ahead, and yet run upon it; never mourned, sighed, cried, groaned and repented, and yet been again overcome; never seen the evil of the snare, never felt the rope round his neck, and yet been entangled—I was going to say strangled? It is through these things that we learn the weakness of the flesh; weak to believe, weak to hope, weak to love, weak to fight, weak to resist, weak to overcome, weak to watch, weak to pray, weak to stand, weak to everything good; strong to everything evil. The flesh indeed is weak. What are all resolutions, all promises, all desires, all endeavors, all strugglings, all strivings, except the soul is held up by the mighty power of God?

And yet "the spirit is willing." Here the child of God is distinguished from those who are given up as a prey to temptation. He has a willing spirit, which they have not. But how is the spirit willing? It is made "willing in the day of God’s power." It is a new spirit, a free spirit, a holy spirit, a gracious spirit, and therefore a willing spirit. But what is it willing to do? Willing to obey, to watch, to pray, to be conformed to the will of God, to crucify the lusts and affections, to put off the old man and to put on the new. And how does it show its willingness? By the very struggles it maintains against the flesh; flesh and spirit pulling contrary ways; the spirit all willingness, the flesh all weakness; flesh twining around spirit, spirit struggling under the firm and strong embrace of flesh.

Hence the conflict; the spirit willing to read God’s word, to pray and seek God’s face, and pour out the heart before him; the flesh weak, and finding prayer a burden. The spirit willing to make sacrifices, endure persecutions, bear afflictions, carry the cross, suffer with Jesus, resist even unto blood striving against sin; the flesh weak, dragging the spirit down with it, unable to stand a single moment, complying with every suggestion to evil, listening to every insinuation of Satan breathed into the ear, hearkening to the tempter, and almost as bad as he.

This then, the willingness of the spirit and the weakness of the flesh, is the reason why there should be watchfulness and prayer. If there were no willing spirit, there would be no need of watchfulness; it would be useless; nor of prayer, for it would not ascend with acceptance into the ears of the Lord of Sabbath. If there were nothing but flesh, the believer would be all weakness; possessing spirit, there is in him some willingness, and this God looks at.