This is a study of how Jesus went to prayer for Peter when he was falling away, and Satan was having power in his life. Jesus interceded and Peter was brought back.

1. JESUS WAS AN INTERCESSOR
EDITED BY GLENN PEASE
Luke 22:31-32 Simon, Simon, behold, Satan asked to
have you, that he might sift you as wheat: but I made
supplicationfor thee, that thy faith fail not: and do
thou, when once thou hast turned again, stablishthy
brethren.—Luke22:31-32.
GreatTexts of the Bible
Sifted as Wheat
1. Our Lord has just been speaking words of large and cordial praise of the
steadfastness withwhich His friends had continued with Him in His
temptations, and it is the very contrastbetweenthat continuance and the
prevision of the cowardlydesertion of the Apostle that occasionedthe abrupt
transition to this solemn appeal to him, which indicates how the forecast
pained Christ’s heart. He does not let the foresight of Peter’s desertionchill
His praise of Peter’s past faithfulness as one of the Twelve. He does not let the
remembrance of Peter’s faithfulness modify His rebuke for Peter’s intended
and future desertion. He speaks to him, with significant and emphatic
reiteration of the old name of Simon that suggestsweakness,unsanctifiedand
unhelped: “Simon, Simon, behold, Satanaskedto have you, that he might sift
you as wheat.”

2. 2. The imagery of the passageis borrowed from the Old Testament. There was
a day, says the author of the Book of Job, when the sons of God came to
present themselves before the Lord, and Satan came also among them. Like
them, he has his petition. He has casta malignant eye, in his going to and fro
in the earth, upon the prosperity and the integrity of one righteous man. He is
well assuredthat the two things are one. The integrity is bound up in the
prosperity. God has made a hedge about him, so that no evil comes nigh his
dwelling. Let his prosperity be touched, and the integrity will go with it. He
desires to have him. And God says, Behold, he is in thine hand. Such is the
figure. He is to be tried. He is to be tempted. Satanbegs him of God, that he
may sift him as wheat.
Now, about a week orfortnight after this, I was much followedby this
Scripture, “Simon, Simon, behold, Satanhath desired to have you.” And
sometimes it would sound so loud within me, yea, and as it were call so
strongly after me, that once above all the rest, I turned my head over my
shoulder, thinking verily that some man had, behind me, calledme: being at a
greatdistance, methought he called so loud. It came, as I have thought since,
to have stirred me up to prayer and to watchfulness;it came to acquaint me
that a cloud and storm was coming down upon me; but I understoodit not.1
[Note:Bunyan, Grace Abounding.]
The Lord’s words, addressed speciallyto Simon, give to the whole circle of the
disciples an indication of—
I. Danger.
II. Defence.

3. III. Duty.
I
Danger
“Behold, Satanaskedto have you, that he might sift you as wheat.”
1. All the disciples were in danger. The Saviour here forewarns the whole
band of Apostles that Satan had askedto have them, that he might sift them
as wheat. Hitherto he had only been permitted to sift them with a gentle
agitation. Now he sought permission to shake them violently, as wheat is
shakenin the sieve;to toss them to and fro with sharp and sudden
temptations; to distracttheir minds with dismal forebodings and
apprehensions, in the hope that they would be induced to let go their fast hold
of Faith, and take refuge in utter and irretrievable defection. Our Lord states
this plainly, because it was important for them to know the full extent of their
danger, in order that they might be on their guard. He does not tell them so
plainly how far Satan’s assaultupon them would be attended with success. His
disclosure stops short just where it would appearto be most interesting to His
hearers. And this is generally the case with the Divine communications. Vain
man would always like to be told more than it is good for him to know. But
God draws the line, not with reference to our curiosity, but with reference to
His own gracious purposes forour well-being. The Saviour warns His
disciples of their danger, to induce them to watchand pray. If He had told
them more—if He had revealedto them all that was to happen within the next
twenty-four hours—they would have consideredtheir fate as sealed, and
would have given way to utter despair. But, while withholding this
information, He told them something else which, insteadof harming, was
calculatedto encourage andhelp them. Having excitedtheir fears, by telling

4. them what their adversary purposed againstthem, He threw into the opposite
scale the cheering intelligence of what He would do and had already done for
them. He told them, that He had chosenone of them, whom He would take
under His specialprotection—notfor the sake ofthat individual alone, but in
order that his preservationmight be the means of saving them all.
Satandesires us, greatand small,
As wheat to sift us, and we all
Are tempted;
Not one, howeverrich or great,
Is by his station or estate
Exempted.
No house so safelyguarded is
But he, by some device of his,
Can enter;

5. No heart hath armour so complete
But he can pierce with arrows fleet
Its centre.
For all at last the cock willcrow,
Who hear the warning voice, but go
Unheeding,
Till thrice and more they have denied
The Man of Sorrows, crucified
And bleeding.
One look of that pale suffering face
Will make us feel the deep disgrace
Of weakness;

6. We shall be sifted till the strength
Of self-conceitbe changedat length
To meekness.
Wounds of the soul, though healed, will ache;
The reddening scars remain, and make
Confession;
Lost innocence returns no more;
We are not what we were before
Transgression.
But noble souls, through dust and heat,
Rise from disasterand defeat

7. The stronger,
And conscious stillof the divine
Within them, lie on earth supine
No longer.1 [Note: H. W. Longfellow, The Sifting of Peter.]
(1) The devil has not only soughtthem; he has obtained them, that he may sift
them as wheat. The words are even strongerthan the Authorized Version
renders them; it is not only “Satanhath desired,” but “Satanhath obtained
his desire.” We might even translate them, “Satanhath gothold of you.” And
the pronoun is plural; it was not only Peter, but all the twelve, that Satan had
desired, and had for a space obtained. The one who was always the ready
spokesmanforthe rest, and who, through his impetuous rashness, was to
thrust himself into the fire of temptation, was to give the most flagrant proof
of Satan’s possession, in that he would deny with cursings his Masterand his
discipleship; but all were to be overtakenand to be found wanting, in that
they would forsake their Lord in His dire extremity, and would leave Him in
the hands of His foes. Satanhad desired and had gainedthem all.
Twice in the New Testamentthis figure of sifting or winnowing is brought
before us, and, strange to say, the sifter or winnower in the one case is our
Lord Jesus Christ Himself, and in the secondcase the wickedtempter. St.
John the Baptist, when speaking of the coming Messiah, says, “Whose fanis in
his hand, and he will throughly purge his floor,” etc. And here we have that
very Messiahspeaking ofthe devil sifting even His Apostles. By “sifting” is
meant testing, shaking those to whom the process is applied in such a way that
part will fall through and part will remain.

8. The sifting of wheatis a most hard and thorough, but a most necessary,
process. The wheat, as it has grown, has become associatedwith the protecting
chaff, which it is necessaryshouldbe blown away, and with the foreign
substances takenfrom the earth and from the air, which must be separated.
Before the wheat is ready for use it must be sifted or winnowed; no pains must
be spared to make the process as thoroughas possible. Only an enemy to the
wheat, or a disbeliever in its true powers, woulddesire to spare it such an
ordeal. As it falls, after such a process, solidand clean, into the receptacle
which has been prepared for it, its value is greatly enhanced. There is now no
doubt about its true nature and the work to which it should be put. It carries
out all the points of the analogyto notice that Peteris not promised that he
shall be saved from the sifting process;no hand is put forth to hold him
securelysheltered; no cloud wraps him away from danger. Peteris too
valuable to be thus treated. If he is wheat, he must be sifted.
When Christ at a symbolic moment was establishing His greatsociety, He
chose for its corner-stone neither the brilliant Paul nor the mystic John, but a
shuffler, a snob, a coward—ina word, a man. And upon this rock He has built
His Church, and the gates ofHell have not prevailed againstit. All the
empires and the kingdoms have failed because ofthis inherent and continual
weakness,that they were founded by strong men and upon strong men. But
this one thing—the historic Christian Church—was founded upon a weak
man, and for that reasonit is indestructible. For no chain is strongerthan its
weakestlink.1 [Note:G. K. Chesterton, Heretics.]
(2) The devil will do his best to scatterthe wheat, and keepthe chaff.
Throughout the ages the Spirit of Evil reveals a cynical distrust of goodness.
Betweenthe time of ancient Joband the self-confidentPeter, the Spirit of Evil
had not changedin characterormethod. Now he has askedto have Simon
that he may sift him, sure that his characteris unsound, and that all his
professions are chaff. His failure with a hundred Jobs meantime has not given

9. him any confidence in goodness. Evilnever canbelieve in good. Still is this
Satanhurrying to and fro throughout the earth, peering into every keyhole of
characterto find baseness there, sneaking into every cornerof the soul to
catchit in its depravity. Years after this sifting of Simon, in which the Spirit of
Evil repeatedthe work upon Job, to whom he came as he said, “from
hurrying to and fro in the earth,” the sifted Peterspeaks ofSatan, in his first
letter (v. 8) as the “peripatetic, a wandering, roaring lion, intent on finding
prey.” That is the history of evil, and in nothing has it a surer manifestation
than in its scepticismconcerning goodness.
Milton, in his most masterly manner, has delineated the sneering diabolism of
distrust in that “archangelruined.” Evil begins its infernal careerin its utter
lack of faith in goodness;and its Satanic spirit is most manifest when virtue
appears to have a blackenedheart, righteousness to have been insincere, and
truth to be only a concealedfalsehood. Here is the very professionof evil.
But of this be sure,
To do aught goodnever will be our task,
But ever to do ill our sole delight,
As being the contrary to His high will
Whom we resist. If then His providence
Out of our evil seek to bring forth good,

10. Our labour must be to pervert that end,
And out of goodstill to find means of evil;
Which oft times may succeed, so as perhaps
Shall grieve Him.1 [Note:Milton, Paradise Lost, i. 158.]
Watts painted his Miltonic Satanwith the face avertedfrom the light of the
Creatorwith whom he talked. For title, these words were used: “And the
Lord said unto Satan, whence comestthou? Then Satanansweredthe Lord
and said, From going to and fro in the earth, and from walking up and down
in it.” The Satanthe painter conceivedis a mighty power ruling over the evils
which were unconnected with sin.2 [Note: M. S. Watts, George Frederic
Watts, i. 97.]
2. The disciples had brought the peril upon themselves. They gave, as it were,
an invitation to Satanto come into their company. They had evidently not
paid any greatregardto Christ’s teachings concerning love and humility. The
evil spirit of envy and ambition which they had harboured among themselves
was the scentwhich attractedSatanto that particular upper room. These
men, by their angry strife or calculating worldliness, lit, as it were, a beacon
which brought the Spirit of Evil to the battle. If these Apostles had had more
of the spirit of true prayer, if their spirits had been more humble, if their
hearts had been more guileless, and their characters attuned by discipline to
the teachings ofthe Lord, the devil would never have been attractedto that
upper room, his eye had never shone with triumph at their bickerings, nor
had they stoodin such danger of an awful overthrow.

11. There was in Peter in particular one greatdefect—a large amount of self-
confidence, which made him quick at speaking and acting; and self-confidence
in the New Testamentis always treatedin one way, as that which shuts out
confidence in God. It is the enemy of faith. Faith is insight, and self-confidence
is a blinding influence. Again and again there is pressedupon us the necessity
of a lowly estimate of self; “Whosoeverexaltethhimself shall be abased;and
he that humbleth himself shall be exalted”;God who dwells “in the high and
holy place,” dwells also with him who is of a humble spirit. If God was to
dwell in Peter, if the Divine was really to take up His abode in him and rule
him, if the impulsive and vehement strength of the man was to be made a
steadfastand certain fire, and to be hallowed by the Divine indwelling, so that
he might lead the Apostles during those critical times which were coming,
then clearly his self-confidence must be purged out of him, he must be sifted
as wheat, the grain must be separatedfrom the chaff.
But the others were not less guilty than Peter. It is not the case thathe, who
should have been a pattern to the rest, proved the weakestofall, and the first
to fly. When the chief priests came with a band of soldiers to take Jesus, Peter
was the only one of the Apostles who made even a show of resistance. Peter
and one other were the only two who followedJesus into the palace of the
High Priest. Peter’s failure, when it did happen, was owing to a train of
circumstances from which his brethren, by their more hasty and precipitous
failure, were exempt. Satanon his first sifting, shook out all the other
Apostles;but it required a strongertemptation, a more violent agitationof the
sieve, to unfix the faith of Peter. And as Peterwas the last to fall, he was also
the first to rise and put togetheragainthe fragments of his shatteredfaith.
From that hour he was an alteredman. He added to his zeal, steadfastness;he
exchangedhis confident boasting for humility and dependence upon God. In
this blessedrecovery, do we not plainly see the influence of Divine grace?Are
we not reminded immediately of the Saviour’s words—“Simon, Simon,
behold, Satan askedto have you, that he might sift you as wheat;but I made
supplication for thee, that thy faith fail not.”

12. My feelings being easilyexcited to goodas well as bad, I am apt to mistake an
excited state of the feelings for a holy state of the heart; and so sure am I of
the deceptionthat, when in an excited state regarding eternalthings, I
tremble, knowing it is the symptom of a fall, and that I must be more earnest
in prayer. Self-confidence is my ruin.1 [Note: Norman Macleod, in Memoir, i.
129.]
3. Peterand the others were unconscious ofperil. There they recline, rising
now and then to emphasize their angry words. Their minds are occupied only
with thoughts of place and power in some fancied coming kingdom. The strife
grows keen, and all forgetful of their Master’s loving words, humility is
banished from the room, and self-assertivenessspeaksloud with its imperious
voice. All unconscious of the tempter’s presence, these men dispute among
themselves, and it was not till afterwards that Peterwas informed by Christ
that the devil’s eye had been intently set on him, and that, whilst he had been
claiming to be greatest, Satanhadalmost claimed him for his own.
When it was once said to him, “I would fain know what the devil is like in
shape and character,” DoctorMartin said, “If you would see the true image
and form of the devil, and what his characteris, give goodheed to all the
commandments of God, one after another, and represent to yourself a
suspicious, shameful, lying, despairing, abandoned, godless, calumnious man,
whose mind and thoughts are all seton opposing God in every possible way,
and working woe and harm to men.” The devil seekshigh things; looks to that
which is greatand high; scorns whatis lowly. But the eternal, merciful God,
reverses this, and looks on what is lowly. “I look on him who is poor and of a
broken heart.” But what is lifted up, He lets go; for it is an abomination to
Him.2 [Note:Luther, Table-talk (ed. Förstemann), i. 140.]

13. 4. But the powerof Satanis strictly limited. God reigns though Satan sifts.
The powers of evil are in God’s holy hands. Evil is not altogetherits own
master, and cannot therefore be the master of the world. “Over all” is now
“Godblest forever!” “And the Lord saidunto Satan, Behold, he is in thine
hand, only spare his life.” So God permitted Job’s trial and stoodbehind the
demoniac forces which rackedthe sufferer, restraining and checking them.
Then look at this case. “Simon, Simon, behold, Satanaskedto have you, that
he might sift you as wheat; but I made supplication for thee, that thy faith fail
not; and do thou, when once thou hast turned again, stablish thy brethren.”
So said his Masterwhen the incarnate God permitted Simon’s trial. So He has
always intimated that He “stands within the shadow keeping watch above his
own.”
Alas! we live in the kingdom of the devil ab extra; therefore we cannothear or
see any goodab extra. But we live in the blessedkingdom of Christ ab intra.
There we see, though as in a glass darkly, the exceeding, unutterable riches of
the grace and glory of God. Therefore, in the name of the Lord let us break
through, press forward, and fight our way through praise and blame, through
evil report and goodreport, through hatred and love, until we come into the
blessedkingdom of our dear Father, which Christ the Lord has prepared for
us before the beginning of the world. There only shall we find joy. Amen.1
[Note:Luther, Letters, v. 684.]
It is a strange thing that so fine a spirit as Satanis let loose to do so much
mischief, but he is only “the prince of the powerof the air,” not of the power
of the spirit. I believe there may be more devils than men. They are legion,
and go in companies, so far as we can gatherfrom the hints of Scripture. I
think eachtemptation that assails a man may be from a separate devil. And
they are not far off; probably our atmosphere was the place of their original
banishment. And there they live—air-princes. But mark, they have no power
over the innermost spirit; nay, they canhave no knowledge ofthe secrets of
the heart of man. No single heart-secretis knownto any single devil. These

14. are knownonly to the Searcherofthe hearts, who is also their Maker. Some
goodChristians disquiet themselves by forgetting this. I would say that our
adversary canlook and hear, see and listen, and make inferences. He has only
a phenomenal knowledge, and that not perfect. He is but a creature, and
cannot know the secrets ofthe universe. It ought to comfort all men that only
our Makerknows ourconstitution.2 [Note:John Duncan, Colloquia
Peripatetica, 181.]
II
Defence
“But I made supplication for thee, that thy faith fail not.”
1. Our Lord anticipates the devil. His intercessionprecedes the tempter’s
attack. He presents Himself as the Antagonist, the confident and victorious
Antagonist, of whatsoevermysterious, malignant might may lie beyond the
confines of sense, and He says, “My prayer puts the hook in leviathan’s nose,
and the malevolent desire to sift, in order that not the chaff but the wheatmay
disappear, comes all to nothing by the side of My prayer.”
“Intercession,” it has been said, is “the divinest gift of friendship.” Somebody
may be thinking of a child far awayupon the frontiers of the Empire. Ah!
severance is the penalty of Empire, and what a pain it is—whata deep
wound—in a parent’s heart! You have not seenthat absentchild for many a
year. You almost dread meeting him again, lest you should not recognize him
or he you. He writes to you not quite so frequently or intimately as he used to
write; absence and distances soonor late chill the warmesthearts, and you
and he are moving slowlyapart, like ships bound for different ports on the

15. infinite deep. What canyou do for him? One thing only,—you canpray.
Prayer is the wireless spiritual telegraphy transcending time and space. You
are near him, if ever, in your prayers.
Or your child may be drifting into sin. He has gone like the prodigal into the
far country. He has not yet like the prodigal “come to himself.” He has ceased
to visit you, even to answeryour letters. He is dead—all but dead to you—
while he lives. Oh! it is only prayer that, if God will, may help you to help him.
Some day perhaps he will arise and come to his father; and you will welcome
him; and the past will be no more. It will be the answerto your prayer. “I
have made supplication for thee,” said the Saviour, “that thy faith fail not.”1
[Note:J. E. C. Welldon, The Schoolof Faith, 100.]
2. The prayer of our Lord was personal. It was a particular supplication for
Peter. The precise terms in which Jesus prayed for Peterwe do not know; for
the prayer on behalf of the one disciple has not, like that for the whole eleven,
been recorded. But the drift of these specialintercessions is plain, from the
accountgiven of them by Jesus to Peter. The Masterhad prayed that His
disciple’s faith might not fail. He had not prayed that he might be exempt
from Satan’s sifting process, oreven kept from falling; for He knew that a fall
was necessary, to show the self-confidentdisciple his own weakness. He had
prayed that Peter’s fall might not be ruinous; that his grievous sin might be
followedby godly sorrow, not by hardening of heart, or, as in the case ofthe
traitor, by the sorrow of the world, which workethdeath: the remorse of a
guilty conscience, which, like the furies, drives the sinner headlong to
damnation.
In the first parish where I laboured lived a man who was not only agnostic in
his attitude towards things religious, but even derided them, and was wont to
chaff his wife on her devotion to her church. The wife, however, went on her
quiet but earnestway, living out her religionin the home. One morning very

16. early the husband awoke anddiscoveredhis wife beside his bed absorbedin
whispered prayer. Her pale, upturned face was fixed with intensity upon the
Invisible, and her warm hand was resting upon his own, she supposing him to
be asleep. As the husband’s eyes opened on the unexpected scene, the
suggestioncame like a flash to his soul, “My wife’s God is more real to her
than her husband is. If she is so earnestfor my welfare as to rise at such an
hour and pray alone for me, it is time I had some care for my own soul”;and
he instantly arose from his bed, knelt beside her and added his own prayer to
hers. He gave his heart to God on the spot, and that very morning came to the
early meeting at the church and announced his change of heart; the next
Sabbath he united with the church. The convictionof reality in the wife’s
intimacy with God was what roused and brought him; the wife had something
to impart, which of itself wrought to open the husband’s soul.1 [Note:H. C.
Mabie, Method in Soul-Winning, 20.]
(1) Peter neededspecialprayer because ofthe pre-eminent position that he
occupied. Those who play the hero on greatoccasions willat other times act
very unworthily. Many men concealandbelie their convictions at the dinner-
table, who would boldly proclaim their sentiments from the pulpit or the
platform. Standing in the place where Christ’s servants are expectedto speak
the truth, they draw their swords bravely in defence of their Lord; but mixing
in societyon equal terms, they too often say in effect, “I know not the man.”
Peter’s offence, therefore, if grave, is certainly not uncommon. It is committed
virtually, if not formally, by multitudes who are utterly incapable of public
deliberate treasonagainsttruth and God. The erring disciple was much more
singular in his repentance than in his sin. Of all who in mere acts of weakness
virtually deny Christ, how few, like him, go out and weepbitterly!
(2) There was something in the temperament of Peter that calledfor special
intercession. Ofall the disciples who were to be sifted, or brought under
temptation, it was to Peteralone that Christ’s heart went out in urgent
entreaty. But why for Peterrather than for the others? Why should the

17. merciful feelings of His heart be concentratedon him? Was it because he was
nearer and dearer, and more amiable than the others; more equable in
disposition, more exemplary and mild? No, for he was the reverse of this.
Peter’s eminence among the disciples at this time was not of this kind. He was
hot-headed, rash, and egotistical, unstable and inconsistent. At one moment he
was brave as a lion, heroic in all his impulses, and tense in all his purposes;
the next he was timid, vacillating, and cowardly. You see him at one moment
swordin hand, foremostto defend his Master;the next he stands by the fire in
the court-yard stamping and swearing, denying with oaths that he knew any
such man as Jesus. But why should Christ pray for such a man? one is
naturally led to inquire. Why did His love go out so warmly and tenderly
towards one capable of so much treachery and falsehood, one so selfishand
unreliable? Why selecthim from the other disciples, and lavish upon him so
much tender solicitude and prayer?
(3) Judas needed specialintercessionas wellas Peter, but he put himself
beyond the reach of grace. Judas sins and falls to his utter ruin: Peter falls
and is restored. What accounts for this difference? Is it entirely because
Christ prayed for the one disciple and never prayed for the other? None of us,
surely, would saythat it is. We are compelled to look at the matter in the light
of their character. Judas is cool, crafty, calculating, selfish; Peterat heart
loves that which is holy and just and true, and hates that which is wrong and
vile. He may fall into sin by his rashness, but he hates it when once he sees it;
and he knows how to repent and seek forgivenessand restoration. His heart is
tender and true. His tears of penitence are genuine. He is such an one as may
be prayed for. There is material in him to work upon. The life of the soul is
not extinct. The Divine breath will fan it into a flame again.
He weeps, and bitter are his tears,
As bitter as his words were base,

18. As urgent as the sudden fears
Which even love refused to face.
O, love so false and yet so true,
O, love so eageryet so weak,
In these sad waters born anew
Thy tongue shall yet in triumph speak.
Thou livest, and the boasterdies,
Dies with the night that wrought his shame;
Thou livest, and these tears baptize—
Simon, now Peteris thy name.
A rock, upon Himself the Rock

19. Christ places thee this awful day;
Him waves assaultwith direful shock,
And coverthee with maddening spray.
But safe art thou, for strong is He:
Eternal Love all love will keep:
The sweetshallas the bitter be;
Thou shalt rejoice as thou dost weep.1 [Note:T. T. Lynch, The Rivulet, 132.]
3. Our Lord did not ask for Peterthat he might be exempted from temptation,
but simply that his faith should not fail. Faith meant everything to Peter. It
was the foundation on which all that was goodand noble in his characterwas
built up. And the trial went to strengthen his faith. Peter’s vanity was sifted
out of him, his self-confidence was siftedout of him, his rash presumption was
sifted out of him, his impulsive readiness to blurt out the first thought that
came into his head was sifted out of him, and so his unreliableness and
changeablenesswere largelysifted out of him, and he became what Christ said
he had in him the makings of being—“Cephas”—“a rock,” or, as the Apostle
Paul, who was never unwilling to praise the others, said, a man “who looked
like a pillar.” He “strengthenedhis brethren,” and to many generations the
story of the Apostle who denied the Lord he loved has ministered comfort.

20. 4. In Peter’s case, goodcame out of evil. The sifting time formed a turning-
point in his spiritual history: the sifting process had for its result a second
conversion, more thorough than the first—a turning from sin, not merely in
general, but in detail: from besetting sins, in better informed if not more
fervant repentance, and with a purpose of new obedience, less self-reliant, but
just on that accountmore reliable. A child hitherto—a child of God indeed,
yet only a child—Peter became a man strong in grace, and fit to bear the
burden of the week.
The bone that is broken is stronger, they tell us, at the point of junction, when
it heals and grows again, than it ever was before. And it may well be that a
faith that has made experience of falling and restorationhas learned a depth
of self-distrust, a firmness of confidence in Christ, a warmth of grateful love
which it would never otherwise have experienced.1 [Note:A. Maclaren.]
III
Duty
“Do thou, when once thou hast turned again, stablish thy brethern.”
Our Lord’s meaning was that a new power of personalhelpfulness was to
come to Peter through his sad experience, whichhe should use in
strengthening others to meet temptation. Then, when he had passedthrough
that terrible night, when he had been lifted up again, when he had crept back
to the feetof his risen Lord and had been forgiven and reinstated, he had
double cause forgratitude—that he himself had been saved from hopeless
wreck and restored, and, still more, that he was now a better man, prepared,

21. in a higher sense than before, to be an apostle and a patient, helpful friend to
others in similar trial.
1. Peterhad now the qualifications for strengthening the brethren. He has
known by experience the unforgetting, rescuing love of the Christ—the grace
of God. O, what a reality it comes to be when a man has lost the chaff of
himself and feels that he himself is freer to be and to grow!Pentecostrings yet
with the eloquence ofthat once broken heart of Peter. Hope in Christ? What a
certainty did it have to him! His first latter is called“the epistle of hope”; God
has always beenmaking hopefulness in this way. Jacobthe supplanter had
been made Israel—Prince ofGod; and now Peterwas sifted out of Simon—
sifted out with an experience which made him a ceaselessstrengthenerofmen.
When Peter sank into the depths, his self-confidence was broken. At the
moment of his lowestfall, while oaths were on his lips, “the Lord turned and
lookedupon Peter.” There was anexpressionin the Master’s face whichmade
that look the truning-point in Peter’s life. He did not speak. There are times
when words are not wanted—times, perhaps, when real feeling cannotspeak.
Christ simply lookedat Peter—a look whichtold of real sorrow and reallove,
and had in it something of the reproach that a great love, when deeply
wounded, must feel. It was enough. It brought to Peter’s mind all that had
been so piteously forgotten;it brought back the real Peter;and “he went out
and wept bitterly.” They were tears, I doubt not, terribly to witness—the tears
of a strong man in deep agony; of a man broken down by remorse, a man who
must shun his fellows, and creepawayanywhere out of everybody’s sight, that
no one may remind him of his shame. So he went for those three days, we
know not whither, into solitude, till John found him and brought him to the
tomb on Eastermorning; but in those silent hours the work was done. His
mind went back over the old story. He came to himself. The past lived again,
as it does in such moments. How often he had been betrayed by his self-
confident temper; how againand againit had led him into sin and shame;
how ling before he had boldly casthimself into the lake, only to fail, at the

22. critical moment, in showing any real faith. And so he would be brought to feel
that which marks a real stage in a man’s development—when he pieces his life
together, and sees that his weaknessand error had early roots—thathe had
not to mourn a single faithlessnessout of harmony with his realself, but that
his denial was but the crowning catastrophe of a long story of self-confidence
which was always poisoning his good, and plunging him deeper into sin and
shame.
2. Petertook up the task laid upon him and justified to the full his Master’s
confidence. He was a towerof strength to the Church, and warned all against
the machinations of the Evil One, “who, as a roaring lion, walkethabout,
seeking whomhe may devour.” Indeed, Peter’s fall, so far from damaging the
cause ofChristianity, was to be made an instrument for promoting its success.
How strange!When a number of men are joined togetherin carrying on an
enterprise of this sort, any weaknessorwavering on the part of their leaderis
commonly fatal to the whole undertaking. Here the very contrary was to
happen. Peter’s fall was to be the means of his brethren’s recoveryfrom their
worse fall. Such is God’s way of working in things spiritual. A pious man who
has been betrayed into a greatfall cannot recoverhimself in such a manner as
to place himself only in the same situation as before he fell. He will be more
earnest, more zealous, more watchful over himself, more anxious for the
honour of God, than everbefore. He will feela desire, especiallyif his offence
has been public and notorious, to make amends, humanly speaking, for the
scandalhe has brought upon religion. And not only is he disposedto promote
the glory of God by stablishing or strengthening his brethren; he is also more
qualified to do so. He has learnt another lesson, in addition to his former
experience, of the deceitfulness of man’s heart and the deceits of man’s
ghostly enemy. So it was with Peter. He did not restsatisfiedwith
strengthening and entrenching his own position; he made it the great objectof
his life and labours to warn, to admonish, to exhort, and to stablish his
brethren. We cansee the evidence of this in his speeches,as recordedin the
Book ofActs; we can see it also in his two Epistles, which we may regard as
his legacyto the Church, his testamentaryreparation for the scandalof his
fall.

23. It was remarkedby an old minister whom William Peebles usedto hear, that
the devil is just the believer’s fencing-master; for by trials and temptations he
teaches him how to fight himself.1 [Note: A. Philip, The Evangelin Gowrie,
265.]
From the time of which I speak the whole character, currentand outlook of
my life changed. The Scriptures lighted up, Christian joy displaced
depression, passionfor souls ensued, courage triumphed over fear in public
religious exercises.Otherpeople also recognized the realness ofthe change,
and the whole providential course of life since has corroboratedthe divineness
of the vision of that night. About that time the college was brokenup through
the occurrence ofa case ofsmallpox among the students, and I went home.
Calling on my pastorthe next morning, and reporting the greatchange which
had occurredin me, with quick sympathy he replied, “The Lord has sent you
home in this frame just at the time when we most need you. The state of
religion is low among us: the young people’s meeting has died out: you are the
means to revive it.” Then taking a note-book and pencil he wrote down the
names of about two hundred young people in the town, and putting it in my
hands said, “There, go and bring them in. Lead them to Christ. That’s your
work.” Encouragedby such a proposal, I setabout it. The first visit I made
was characterizedby a soul-contestofhours resulting in the conversionof a
young woman. That led to another and that to others until an entire Bible
class ofinfluential young persons surrendered to Christ. From that the work
so spread that ere the summer was over nearly all the persons named in my
note-book were convertedand added to the severalchurches of the town.1
[Note:H. C. Mabie, Method in Soul-Winning, 16.]
3. One more turning there was to be in Peter’s life. He was in Rome—so the
story runs—in the Neronianpersecution. His faith failed. He fled from the
city. But at the gate of the city he met the sacredform of his Master. He said
to Him, Domine, quo vadis?—“Lord, whither goestthou?” And the Lord

24. made answer, “I go to Rome, to be crucified.” St. Peterunderstood the words.
He, too, turned back. He entered the city again. He was martyred there. That
was his last, his supreme conversion. And by it he “strengthenedhis
brethren.”
O Jesu, gone so far apart
Only my heart can follow Thee,
That look which pierced St. Peter’s heart
Turn now on me.
Thou who dost searchme thro’ and thro’
And mark the crookedways I went,
Look on me, Lord, and make me too
Thy penitent.2 [Note:Christina G. Rossetti.]
Sifted as Wheat

25. BIBLEHUB RESOURCES
Luke 22:32 32But I have prayed for you, Simon, that your faith may not fail.
And when you have turned back, strengthenyour brothers."
Pulpit Commentary Homiletics
The Privilege Of Spiritual Maturity
Luke 22:32 (latter part)
W. Clarkson
When thou art converted, strengthen thy brethren. This forward-looking
injunction of Christ reminds us of -
I. OUR NEED OF STRENGTHENING POWER. Suchare the manifold and
effective forces opposedto us, invisible as well as visible and human (see
Ephesians 6:12); so strong and so subtle are the temptations that besetus on
every side; that we urgently need, not only the presence of resisting principles
within us, but the aid of friendly and helpful auxiliaries around us. We want,
indeed, the help which is from above; that is the first thing to seek. And,
having besoughtthat, we do well to avail ourselves of all the strength we can
gain from other sources. Forthe battle is severe, and we are often hard
pressedby our vigilant and relentless foes.
II. THE HELP WE CAN FIND IN MAN. God is, as stated, the Source of
spiritual strength. He renews our strength by the direct communications of his
Divine Spirit. But man helps us also. "A man shall be as an hiding-place... as
rivers of water... as the shadow of a greatrock." Paulwent through the region
of Galatia, "strengthening the disciples" (Acts 18:23). Peterwas to
"strengthenhis brethren." We can and we should do much to strengthen one
another, to build one another up on our holy faith. We can do this:
1. By the force of a beautiful and attractive example.

26. 2. By the utterance of invigorating truth.
3. By the inspiration of a cheerful, hopeful, loving spirit.
III. THE INCOMPETENCE OF INEXPERIENCE. Peterwas notin a
position to afford spiritual strength then. He was too inexperienced. He had
not yet learned what the fiercenessofthe fire of temptation meant. He did not
then understand where his true strength lay. He had not yet graduated in the
schoolof experience. It is they, and only they, who know what spiritual
struggle means who can impart to others the help they need. We must have
passedthrough the waters before we canundertake to teachothers how to
swim the strong stream of trial and temptation.
IV. THE UNFITNESS OF UNFAITHFULNESS. Peterwas aboutto fall. A
few hours would find him in the powerof the adversary. Before another day
dawned he would have to reproachhimself as a disloyal disciple. He was
about to restunder the shadow of great guilt, and he would have to wait until
he came forth from that shadow. Notuntil he "was converted," notuntil the
spirit of overweening self-confidence hadgiven place to that of humble trust
in God, not until the knowledge ofChrist "afterthe flesh" had passed, had
risen into a knowledge ofhim that was truly spiritual and real, - not till then
would he be fitted to "strengthenhis brethren." His case was strikingly
parallel with that of David (see Psalm51:11-13). We have similar experiences
now. When the Christian disciple loses ground spiritually and morally, it
becomes him to "return unto the Lord" himself, and "then to teach
transgressors"the way of God; it becomes him to undergo a change of spirit,
to be "renewedin the spirit of his mind," and then to speak the helpful and
sustaining truth of Christ. Unfaithfulness to our Lord, departure and distance
from him, - this has no teaching function; its first duty is penitential; then it
may think of useful work. But we should understand that all true usefulness
rests on the foundation of spiritual integrity; it canfind no other footing.
V. THE PRIVILEGE OF CHRISTIAN MATURITY. Peterwas to look
forward to a not distant future, when, having learnt truth by what he
suffered, he should strengthenhis brethren in all that was true and wise and
good. This he did, and in this he found a noble heritage. To this we may look

27. forward as the reward of spiritual struggle, as the goalof earthly good. What
better portion can we ask for than to be the source ofspiritual strength to our
brethren and sisters as they bear the burdens and fight the battles of their
life? - C.
Biblical Illustrator
Satanhath desired to have you.
Luke 22:31-34
The temptation of St. Peter
C. Bradley, M. A.
Our Lord is conversing here with His dear disciples a little before His
crucifixion. In the tenderness of His heart, He almost thanks them for their
faithful adherence to Him (vers. 28-30). And now comes a sudden transition,
showing us the strong feeling at work at this time in our Lord's breast. He

28. thinks the next moment of the perils these men will have to pass through in
their way to those thrones, and gives them abruptly a warning of one of them.
I. We must begin with THIS WARNING.
1. See in it our Lord's knowledge ofthe invisible world. We know nothing of
Satanbut what we are told. But the Lord Jesus does see him as he goes about
and He not only sees him, He canlook into his heart and discern the secret
purposes and desires of it.
2. See next here the crafty policy of Satan. "He hath desiredto have you," our
Lord says;"you especially;you, believers in Me, rather than the Jews or
heathen around you; you, My most beloved disciples," etc. Why? Because
they stoodmore in his way than any others.
3. We may see here the limited powerof Satan. He cannot touch one of these
men without God's permission.
II. Leaving now the other disciples, let us look at THE EFFECT OF THIS
WARNING ON ONE OF THEM, PETER. "Simon, Simon, behold, Satan
hath desired to have you."
1. Observe, that it excited his love. If mere feeling could have made a martyr,
Peterwas already prepared to be one.
2. And observe again — this warning did not shake Peter's self-confidence.
And yet it was givenin a manner calculatedto shake it. It made no impression
on him or a very faint one.
3. And mark again— this warning did not prevent Peter's fall.
III. We may come now to another point in the text — THE TENDER MERCY
OF OUR LORD TO PETER NOTWITHSTANDING HIS SELF-
SUFFICIENCYAND FALL, or rather, in anticipation of his self-sufficiency
and fall. "I have prayed for thee," He says, "that thy faith fail not."
1. We must be struck at once, I think, with the lowliness of this language. Our
Lord has been speaking just before in the almost unveiled dignity of the
Godhead. He has been manifesting, too, a knowledge ofSatanand a

29. knowledge ofthe human heart such as none but the infinite Jehovahcan
possess;and yet when His fallen apostle is to be rescued, whatdoes He say? "I
will rescue him"? or, as in Paul's case,"Mygrace is sufficient for him"? No;
He speaks now as a feeble man; "The mighty God only can rescue him. I have
prayed for him." What a view does this give us of our Lord's humility! And
what a view, too, of the awful nature of sin! of the difficulty of extricating even
a servant of God out of it!
2. Observe, too, the peculiar tenderness of His love for those who are
peculiarly tempted.
3. And there is the intercessionof our Lord to be noticed here — its influence
on our preservationfrom sin or recoveryfrom it. Faith lies at the root of
every grace. It is that within us which first lays hold of the Lord Jesus, and it
is that which keeps hold of Him. It seems the lowest, the poorest, and meanest
of all graces, but it is notwithstanding the most active and operative of all; it
secretlydoes the most.
(C. Bradley, M. A.)
The sifting of Peter
J. McCosh, D. D.
I. THE CHARACTER OF PETER. The characterofPeter is a very marked
one. His characterstands out in bold prominence and relief, like an object
situated on a height, and seenbetweenus and a clearsky. We notice at once
his natural sincerity and boldness, his vehemence and self-confidence;his
liability to be hurried away by the tide of events and the current of prevailing
feeling. We perceive that as a disciple of Christ he is under the guardian care
and grace ofheaven; but we discoversin lurking within, and bursting forth
from time to time as the liquid fire of the volcano breaks out from the
mountain whose surface may be coveredwith the loveliestfoliage. His love to
Jesus was genuine and sincere — for with all his failings Peterwas no
hypocrite; yet he not infrequently resists the will of his Master, and at times is
positively ashamed of Him. He is zealouslyaffectedin every goodthing, but

30. his zealis often unthinking and impetuous, and proceeds from a self.
confident and self-righteous rather than a humble and trustful spirit of
dependence on God; and it comes forth when it should be restrained, and fails
when it should flow.
II. TEMPTATION OF PETERBYSATAN. "Satanhath desiredto have you,
that he may sift you as wheat." We see that we are to regard our temptations
as coming from Satanthe tempter, the accuser. He who rebelled againstGod
in heaven seeksto thwart His will on earth. "The devil entered into Judas
Iscariot," whomhe hurried from one crime to another till he laid violent
hands on himself. May he not succeedalso with his brother apostle? In
tempting us Satantakes advantage oftwo circumstances.He employs the
world to seduce us, and he addresses the corruption of the heart. First, he
takes advantage ofthe circumstances in which we are placed, and of the
worldly and sinful characterof those with whom we mingle. Breathing as we
do an infected atmosphere, we are apt to take in malaria which breeds moral
disease.
III. THE RECOVERYOF PETER, THROUGHTHE PRAYER OF JESUS
SUSTAINING HIS FAITH. It is of vast moment that Christians should know
wherein lies the secretof their strength. It lies first of all in the intercessionof
Christ, and secondlyin their remaining faith.
1. It does not lie primarily in yourselves — in the liveliness of your feelings or
the strength of your resolutions. Purposes formedin our own strength are like
the writing upon the sand, which is swept awayby the first breath of the
tempest or the first swelling of the tide. The believer's steadfastness does not
lie in himself, but in another. His strength is in the foundation on which he
rests, and that foundation is the Rock ofAges. How was it that Peterwas
restored? The cause was to be found in the work of Christ. "I have prayed for
thee." He was recovered, not by the meritorious powerand efficacyof his own
prayers, but by the prayers of Christ. When Peterwas brought to repentance
he prayed; but there is a previous question — What brought him to
repentance? If Christ had not first prayed for him, he had never prayed for
himself.

31. 2. There was, however, a secondarypower, and this was Peter's faith.
IV. THE COMMAND, "WHEN THOU ART CONVERTED,STRENGTHEN
THY BRETHREN."In this conversionthere was much searching. This we
learn from the interview with which our Lord favoured Peterafter His
resurrection. " Simon, son of Jonas, lovestthou Me?" was the question; and
Petercould answer. Brethren, according to the sins of which you are
conscious,so let your love and zeal now be in the service of God.
(J. McCosh, D. D.)
The sifting of life
Arthur Brooks.
The figure which Christ here makes use of in order to describe the severe
ordealthrough which Peter, the most prominent of all the disciples, was to
pass, is a very significantone; and we cannot believe that it was usedby
chance, or without full intention. The sifting of wheatis a most hard and
thorough, but a most necessary, process. The wheat, as it has grown, has
become associatedwith the protecting chaff, which it is necessaryshould be
blown away, and with the foreignsubstances takenfrom the earth and from
the air, which must be separated. Before the wheatis ready for use, it must be
sifted or winnowed;no pains must be spared to make the process as thorough
as possible. Only an enemy to the wheat, or a disbeliever in its true powers,
would desire to spare it such an ordeal. As it falls, after such a process, into
the receptaclewhich has been prepared for it, solid and clean, its value is
greatly enhanced. There is now no doubt about its true nature and the work to
which it should be put. It carries out all the points of the analogyto notice that
Peteris not promised that he shall be savedfrom the sifting process:no hand
is put forth to hold him securelysheltered;no cloud wraps him awayfrom
danger. Peter is too valuable to be thus treated. If he is wheathe must be
sifted.
I. And so we learn the greatlessonfrom Christ, that DIFFICULTIES ARE AS
NECESSARYAND BENEFICIALFOR THE SOUL AS WINNOWING IS

32. FOR THE WHEAT. The winds of temptation blow, and the poor, lightly-
weightedsouls are carried away;while the strong ones are stripped of many
things in which they trusted, and the true powerof principle becomes more
evident in their lives. The question of the winnowing floor is always being
repeated:Are you wheat or chaff?
1. There is the shifting of change of position, the pouring from vesselto vessel
— a process under which the light grains are removed, and which finds its
parallel in the change of life's demands. You are rich, and the question the
next day is, Can you stand poverty? or you are poor, and the sudden access of
prosperity tests your realability and weight. Will the one rob you of your
spirit, or the other of your humility? If they will, then you have been sifted
with the result of proving that you are but chaff. Changes from joy to sorrow
or from sorrow to joy, from light to dark or from dark to light — those have
revealedthe substance ofmany a man to us; and we have said, "I thought that
he could stand it better," or we have exclaimed, "What a noble man he is! He
is just as he was before, not puffed up by his exaltation, not brokenby
dejection."
2. And there is the sifting of progress:ideas and men all pass through that.
New tests are applied, just as ever new sieves, with closerand closermeshes,
wait for the falling grain with sharper discrimination at eachstage ofthe
process. The truth of one generationor one age of life is sifted before it is
acceptedby the next. Some accretion, some profitless protecting husk, is cast
off, and the substance is more valuable than ever. The man finds, after life's
experience, that not one particle of the truth as to honesty, virtue, and God
has proved itself false, although he smiles at the childish conceptions which
enshrined it for him, and which long ago passedaway;and with each
generationGod's truth is made simpler and clearerto the eyes of all.
II. BUT WHAT HAS SATAN TO DO WITH IT? Satan rejoicedat the
anticipation of this process and longedto see it begin, because he did not
believe that Peter could stand it; he does not believe that any man can, and he
longs, therefore, to see men come under the test. At first this sifting seems to
give evil the advantage. But the meaning of those words of Christ's gradually
comes out: "Fearnot them that kill the body, and after that have no more that

33. they can do." There is an ultimate kernelof life which the sifting cannot
touch. It is a reality which defies all the processesofultimate solution which
can be brought againstit. That is the belief which makes a man strong to
endure temptation, brave to pass through all changes, courageous to march
with all progress of ideas. It was to the soul that Christ spoke;on it all His
work was based. When He had once seenthat soul conscious ofitself and of its
powerin the heart of a man, He was not afraid to let the world sift him,
though he might be a man with as many weaknesses andfoibles as Simon
Peter. Let them be shakenoff and blown away, like corrupting substances or
infolding chaff. When that was all done the man remained.
III. I think, then, that we can understand that tone of confidence with which
Jesus speaksofthe trial which is to befall His greatdisciple. To His eye the
conditions are not hopeless. He does not deprecate the struggle, but rather in
it anticipates the defeat of Satan. But the tone of confidence is still more
sublime when THE MEANS OF STRENGTHAND VICTORYare
considered. The whole of the sifting process administeredby its greatmaster
and confident authority, Satan, is to be brought to bear; and yet Peterwill not
succumb because Christ has prayer for him that his faith fail not. See how
Christ puts Himself againstthe world. Through that prayer the life of Peter
was made strong to bear the ordeal; through that prayer he was able to defy
the world and Satan. That prayer told of the relation which He had
establishedbetweenthat disciple for whom, and the Fatherto whom, it was
offered. He stoodbetweenthe two. The subject, the offerer, the receiverof the
prayer, were one in their purpose and desire to overcome and baffle Satan.
Defeatwas impossible.
(Arthur Brooks.)
Christ's warning to Peter
J. Horton, D. D.
1. The greatness ornearness of the danger. There are some souls that there is
no delaying or dallying with them; but if ye will save them at all, ye must save

34. them quickly; ye must dealroundly and nimbly with them if ever ye intend
them any good. The Spirit of God, He speaks quick, and He speaks often,
againand again, where He would prevent from danger.
2. The security of the person warned. Peter was not more in danger than he
was insensible of his danger.
3. The affection of the Monitor or personthat gives the warning; that is also in
the doubling of the appellation. It is a sign Christ's heart was much in it, and
that He bore a singular love and respectto Peter, in that He does thus
passionatelyadmonish him. Love is full of solicitude and carefulness for the
party beloved. The matter of the admonition or the warning itself.
1. The persons aimed at. They are here said to be you. He spake before to
Peterin the singular, Simon, Simon; now it is you, in the plural. To signify
thus much unto us; that there's the same condition of all believers as of one.
That which befalls one Christian it is incident to all the rest. The reasonof it is
this — because they all consistof the same natures, and are actedby the same
principles.(1) You believers, rather than other men. Satan's aim is especially
at such, to get them. As for wielded and ungodly persons, who are yet in their
unregenerate condition, he has them already. And there are two
considerations especiallywhich do lay ground to this practice in him.(a) That
absolute antipathy and hatred and contrariety which is in him to goodness
itself, yea, to God Himself, who is the chiefestgood. The devil, because he
hates goodness itself, therefore he assaults it whereverhe finds it.(b) It
proceeds from that envy and pride which is in him.(2) You eminent believers
rather than other Christians. This is the manner of Satanto casthis sticks
most at those trees which are fullest of fruit; where he spies more grace than
ordinary, there especiallyto lay his chiefestassaults.There is a double reason
for it which does encourage him to it — First, it is the greatervictory; and
secondly, it is the greateradvantage. He does more, both in it and by it. The
use of this to ourselves is — First, to teachChristians not to trust to their own
habitual graces norto the number or measure of them. Secondly, we learn,
hence, not to pass uncharitable censures upon the servants of God which are
under temptations, as to conclude them therefore to be none of His
servants.(3)You apostles and ministers rather than other eminent believers.

35. I. The DESIGN itself — Satanhath desired you. As here is Satan's restraint,
so moreover his malice and boldness of attempt.
1. Here is implied Peter's ignorance and presentunadvisedness. He was not
aware of this attempt of Satan. So is it likewise with many others of God's
servants. Satandoes secretlylay siege unto their souls, and they do not discern
it. It is a greatpiece of skillto know indeed when we are tempted, and to be
apprehensive that we are under a temptation.
2. We see here also the love of Christ, who helps our ignorance in this
particular, and advises us where we are less regardful
3. Here is also, as sometimes, the eminency and conspicuousnessofthe
temptation.(1) To have you to corrupt you.(2) This were enough to make us
look about us; that Satanwould have us to corrupt us, but yet that is not all —
he would have us to afflict us too. As Satanwould weakenour faith, so also
darken our comfort; and as he would draw us into sin, so likewise trouble us
and torment us for it.
II. The AMPLIFICATION of it. And to sift or winnow you as wheat.
1. Take it in an ill sense;as Satan's intent, so to winnow you, is to shake and
remove you. This expressionshows the unweariedness ofSatanin his attempts
upon the godly, and his severalcourses whichhe takes with them, to annoy
them. He shifts them and he removes them from one temptation to another.
But —
2. It may also be takenin a goodsense;and so, as expressing to us the event of
Satan's practices, thoughbeyond his own desire and intention. The winnowing
of the corn in the fan, it is not for the hurt of it, but for the goodof it. And
they fit them also for future service. We see here how also God outwits Satan
and destroys his own plots by himself.
(J. Horton, D. D.)
Peter's sifting

36. J. R. Miller, D. D.
I. THE DISCRIMINATION WHICH OUR LORD MAKES IN PRAYING
FOR HIS DISCIPLES. Why single out Simon for this peculiar distinction?
Becausehe was the weakest, the most in danger, the most liable to fall. His
rashness and impulsiveness would expose him to the fiercestassaults, and
render him leastable to resist. Let us learn from this that the easilytempted
ones are they to whom Christ's sympathy and helpfulness go out in most
tender interest.
II. THE NATURE OF THE HELP WHICH CHRIST GAVE TO PETER IN
HIS PERIL.
1. Notice the individuality of this intercession. "Forthee." Eachone of us is
the objectof Christ's particular watchfulness and care.
2. Christ made His supplication before the danger came. "I have prayed." He
did not wait until the disciple was in the snare before He sought help for him.
3. The petition itself. What did Jesus ask forHis imperilled disciple? Not that
he might escape the trial, for he needed just this experience, not even that he
might not fail; but that his faith might not fail, might not suffer an utter and
endless eclipse as had that of Judas.
III. THE RESULT OF PETER'S SIFTING.Chaffsifted out, pure wheatleft.
IV. THROUGH HIS PAINFUL EXPERIENCE, SIMON WAS PREPARED
TO BE A MORE HELPFUL MAN. "When thou art converted, strengthen
thy brethren." He was to use his new knowledge, gainedby his sad and
painful experiences, in blessing others. WhateverGod does for us, He wants
us to do in turn for others. All the lessons He teaches us, He wants us to teach
again.
(J. R. Miller, D. D.)
The benefits of sifting
J. R. Miller, D. D.

37. There are defects in many Characters whichapparently can be removed only
by some terrible experiences like those of Peter. This seems to have been true
of David. Mingled with all his noble qualities, qualities which made him, when
purified, the man after God's ownheart, there were many evil elements of
which his nature had to be cleansed;and he also was allowedto fall into
Satan's hand to be sifted. But from that sifting he came a new man, cleansed
and enriched. Many of David's sweetestsongs receivedtheir inspiration from
the experience ofhis fall and eclipse, and from the painful chastening he
endured. In every matured life, howevermany the noble qualities, there are
also many faults and defects bound up with the good. For example, one has
firmness, and firmness is a goodquality; but it is yet a very chaffy firmness.
Some of it is stubbornness;part is selfish pride; part is most unamiable
obstinacy. There is a goodelement there, but there is also much chaff which
must be blown awaybefore it canbe noble, Christlike firmness. By and by,
when mid-life has come, and when the defects have been sifted out, you will
see a firmness stable as a rock, yet gentle as the heart of a little child. It has
been cleansedofits chaff in the gusts of trial, and is now pure, golden wheat.
Or there is pride in the character. It makes a man arrogant, self-willed,
haughty. But pride is not altogetheran evil quality. It has in it an element of
nobleness. It is the consciousnessofdignity, of Divine birthright, of power. As
it appears, however, in early years, there is much in it that is offensive and
bad. The man must be winnoweduntil the unlovely qualities are removed, till
the arroganceand the selfwill are gone. At length you see the old man, after
many experiences of trial and pain, lordly and regalstill, but gentle, humble,
benevolent, with a sweetspirit, using his noble gifts for lowly service, with his
fine hands washing the feetof humble disciples. Pride has not been destroyed;
it has been sifted, cleansed, and sanctified. Or take gentleness;even this
quality, beautiful as it is, may be very chaffy. It may be weakness;it may be
the absence offirmness, mixed up with timidity and want of strong moral
principle. The gentleness is golden, but the defects must be got out. Take, once
more, what we call temper. A man is easilyprovoked, sweptawayby sudden
gusts of anger. Now, temper itself is not a bad quality. It is not to be
destroyed, as we sometimes say. Without temper a bar of steelbecomes like
lead. A man without temper is weak and worthless. We are to learn self-
control. A strong person is one who has a strong temper under perfect

38. mastery. These are simple illustrations of the sifting which Peterexperienced.
Every one has, in greateror less degree, to pass through the same processesin
some way. Sometimes the separationand cleansing go on quietly and
gradually, under the kindly culture of the Spirit. Sometimes afflictions are
God's messengers — sickness, orsorrow, orpain. Sometimes temptation is
necessary, the buffeting of Satan. All of us have in us by nature, evenafter
regeneration, much that is unlovely, much that can never enter heaven, and
must in some way be gotout of us. In Guido's painting of "Michaeland the
Dragon" the archangelstands upon the fallen foe, holding a drawn sword,
victorious and supreme; but the monster beneath him yet lives. It cowers and
writhes. It dares not lift up its head, but it is not yet slain. This is a symbol of
the conquestof grace overthe old nature in the best of us. It is not dead,
though under our feet; and this old evil must be gotout. The process maybe
tong and painful, but Christ is looking on, and every experience of sifting
should leave us a little purer. Thus it is that even our falls, if we are Christ's,
make us holier. Evil habits conquered become germs of character. An old man
satdreaming one day about his past, regretting his mistakes and follies, and
wishing he had never committed them. He made a list on paper of twenty
things in his life of which he was ashamed, and was about to seize an
imaginary sponge and rub them all out of his biography, thinking how much
more beautiful his characterwould have been if they had not been committed.
But to his amazement he found that if there were any golden threads running
through his life, they had been wrought there by the regrets felt at wrongs;
and that, if he should wipe out these wrong acts, he would destroy at the same
time whateverof nobleness or beauty there was in his character. He found
that he had got all his best things out of his errors, with the regretand the
repenting which followed. There is a deep truth here — that our mistakes and
our sins, if we repent of them, will help in the growthand upbuilding of our
character. We canmake wrong the seed of right and righteousness.We can
transmute error into wisdom. We canmake sorrows bloominto a thousand
forms like fragrant flowers. Our very falls, through the grace and tender love
of Christ, become new births to our souls. In the hot fires of penitence we
leave the dross, and come forth as pure gold. But we must remember that it is
only Christ who can make our sins yield blessing.

39. (J. R. Miller, D. D.)
St. Peter's sifting and conversion
S. Cox, D. D.
1. The secretmay be told in a few words. The cause and spring of the most
obvious defects in the apostle's characterwas thatlarge and assured
confidence in himself which made him so quick to speak, so prompt to act.
But, throughout Scripture, as in human nature, self-confidence is opposedto
faith or confidence in God. Everywhere, too, we are told that Goddwells only
in the humble, lowly, contrite heart. So that if God was to take up His abode
with Peter, if the impulsive and vehement strength of the man was to be
schooledinto stedfastnessand hallowed by the indwelling of the Holy Ghost,
in order that, being himself divinely moved and led, he might rightly lead the
Apostolic Company during those first criticalmonths in which the
foundations of the Church were laid, then, obviously, his self-confidence must
be purged out of him, and replacedby the humility with which God delights to
dwell. On no other terms could he be fitted for the work to which he was
called. And therefore it was that Satan"obtained" him — obtained, i.e.,
permission to sift and purge self-trust out of him. If the process was severe,
the task and honour for which it prepared him were great; and greatness is
not to be achievedon easyterms. It is a cruel spectacle,one of the saddeston
which the stars have ever lookeddown — a brave man turned coward, a true
man turned liar, a strong man weeping bitterly over the very sin which of all
sins might well have seemedimpossible to him! But would anything short of
this open and shameful fall, this fracture at his strongestpoint, have sufficed
to purge him of that self-confidence which we have seento be so potent and so
active in him up to the very instant of his fall? And if nothing else would have
so suddenly and sharply sifted it out of him, and wrought into him the
humility which fitted him to receive the Holy Ghostand to found the Church
which Christ was about to redeem with His precious blood, shall we complain
of the severity of the process by which he was purged from a dangerous self-
trust and made meet for a task so honourable and blessed? Shallwe not

40. rather ask that we too may be sifted even by the most searching trials, if we
too may thus be made partakers of the Holy Ghost, and be qualified for a
Divine service?
2. So far, then, we have seenhow Satanobtained Peter, that he might sift him.
But if Satanobtained, Christ prayed for him, and even obtained him in a far
higher sense;for He obtained that Petershould only be "sifted," and that the
sifting should issue in his " conversion." It is to this secondpart of the process
that we have now to turn our thoughts; for the conversionof the apostle was
no less gradual, and no less complete and wonderful, than his fall. Event meets
and answers event, false steps are re,rod, broken threads are takenup and
workedin, triumphs of faith are setover againstfailures in faith, denials are
retrieved by confessions;the evil in the man is sifted out of him, the good
cultivated, consolidated, made permanent; and in and through all this strange
and mingled discipline we see the grace ofGod at work to prepare him for the
most honourable service and the highest blessedness. Letus be sure, then, that
God has a plan for us no less than for Peter, a plan which dominates all our
fugitive impulses, and changeful passions, and brokenpurposes, and
unconnecteddeeds. Our lives are not the accidentaland purposeless
fragments they often seemto us to be. God is so disposing them as that we
may be sifted from all evil, converted to all goodness, His end for us being that
we may become perfect and entire, lacking nothing.
(S. Cox, D. D.)
Satan's prayer, and Christ's
A. Gray.
Three parties are before us in these words — three parties to a crisis — the
sinner, the sinner's friend, and the sinner's foe. A conflict is revealedto us —
a conflict betweentwo of the parties with reference to the third. The conflictis
a conflict of prayer. It is by prayer that the greatrivals strive for the mastery.
Of the two prayers, that of Satan is first in order. The adversaryspeaks first,
and makes his request. Jesus follows him. The suit of Jesus is founded upon

41. the adversary's demand, and is shaped accordingly. There is the prayer of
Satan, and then there is the counter-prayer of our Lord. How fares it with the
two requests? The answeris favourable — favourable to both. Is Satan's
prayer granted? It is. Yes! Satansucceeds inhis application, and Peteris
banded over to him to be sifted as wheat. It is easyto discoverthe reason. He
might boast that if he had been allowedto subjectPeter to the ordeal Jesus
would not have been able to carry Peter safelythrough; and that, if he had
been suffered to try, he could have plucked the sheepfrom the Shepherd's
hands. It is necessarythat Satan's defeatbe directly and manifestly the work
of Christ. The prayers, then, are granted. Let us see what their import is.
Satan's request is, that he may be allowedto tempt Peter. He expresseshis
desire to have Peter, that he may sift him as wheat. He would sift him as
wheat; that is, in the same way. Wheatis sifted by being shakenup and down.
He would sift Peterby the shock and agitationof greatand sudden trials. He
would sift him as wheat; that is, for the same purpose. Wheat is sifted that it
may be known what amount of wheat there is, and what amount of chaff, as
well as for other reasons. He would sift Peter, in order to show what measure
of genuine faith is in him, and perhaps to show that no true faith is in him,
and that Peterhimself, with his greatprofessions, is chaff entirely, and not
wheatat all! What now is the prayer of Jesus? Doesit betray any fear? It
might seemto betray fear, if it were that Satan's requestshould be denied.
But He prays not that the trial may not come. What, then, does Jesus pray
for? "I have prayed for thee, that thy faith fail not." His request is that Peter's
faith may not be wholly or finally overborne. It is that Petermay not have too
little faith for the emergencythat is at hand to keephim from being an
apostate and a castaway. The Saviour has a glorious purpose with reference to
the serpent. He means to plant His own foot on the serpent, and to bruise his
head. Let us now deduce some lessons from the scene whichhas been
surveyed. These prayers may afford us much instruction.
1. Forone thing, we learn somewhatofthe malice of the devil. He knows
nothing of love or pity.
2. But if the malice of the devil appears, so do the love and compassionof
Jesus. The contrastbetweenthem is beautiful. The spectacleofSatanpraying
againstPeterand Jesus praying for him brings out in strong relief the

42. kindness of the Friend that stickethcloserthan a brother. The sympathy of
Jesus is also here exemplified.
3. Again, there is a lessonhere, that ought not to be lost upon us, respecting
the craft and hypocrisy of Satan. In the very presence ofGod we find him
trying to hide his malice under coverof something like a zeal for uprightness
and truth. His insinuation is that Peter's religion is but a pretence; and he
would fain appear as a friend of truth, who is prepared to show this if he is
allowed. His motive, forsooth, is less to do harm to Peterthan simply to
unmask him for the sake oftruth, and to prove him to be what he really is. He
does not want to corrupt Peter's mind; oh, no! He would merely show it to be
corrupt already! But there is a lesson, onthe other hand, to encourage and
comfort us. Jesus is watchful, and Jesus is wise.
4. One lessonmore. We may learn the excellence offaith. Mark the testimony
of the Saviour Himself: "I have prayed for thee, that thy faith fail not." And
we have not the testimony of Jesus alone. We have Satan's involuntary tribute
to this capital grace. It was the faith of the apostle that he was about to assail,
and, if possible, to extinguish. Peterhad signalizedhimself by his faith. It was
his faith that produced his renowned confession, "Thouart the Christ, the
Son of the living God." The confessionwas galland wormwoodto Satan;he
could not forgetor forgive it; and he denounced, in his rage, and determined
to strike at, the faith from which it sprang. He dislikes, and he fears, the faith
of God's people. And not without reason. It is faith that unites us to Christ,
and keeps up the communication with His fulness. If the foe can but break
that blessedbond of connection, he will have us for his own.
(A. Gray.)
Satan's poweris limited
Anon.
1. The Bible doctrine of Satan's existence is strikingly corroboratedby the
devilish in society.

43. 2. His existence has been revealedin mercy to us.
3. He has the will to destroy us, but not the power.
4. He is ever active.
5. We are savedfrom his cruel and hellish hate by the intercessionofChrist.
(Anon.)
I have prayed for thee, that thy faith fail not
Christ's prayer for Peter
M. Valentine, D. D.
I. The ESSENTIALFACTS involved in the occurrence.
1. It was an hour full of trial and dangerfor all the disciples.
2. Peterespeciallywas in danger.
3. Christ prayed, not simply for them all, but for Peterparticularly and
personally.
4. The specific point in his spiritual condition to which the prayer was
directed, was the preservationof his "faith."
5. Christ also advised him of all the facts in the case — of the greatnessofthe
peril, the source of it, and the duty of the hour.
II. The PRACTICALTRUTHS it teaches forall time.
1. Christ really interposes to save His people when in peril.
2. He intercedes for particular persons.
3. Christ's intercessionsgo into effectonly through the moral or spiritual state
of the disciple.
4. Faith is the specialelementof the Christian's security.

44. 5. Christ's prayers, as well as His design and desire, as to eachone, look
beyond the individual to others. "Strengthen thy brethren."
6. Christ's intercessionsare not in vain, but take effecteven when they seemto
fail.
(M. Valentine, D. D.)
Divine help in temptation
R. Macdonald, D. D.
Now, what the Lord said to Peter, He still virtually says to all His people: "I
have prayed for thee, that thy faith fail not." When Mrs. Winslow was
bereavedof an affectionate husband, deprived of fortune, and in a strange
land, and friends far away, "The enemy," she said, "seemedto sift me as
wheat. I would stealaway and weepin agony, for I lost my hold and
confidence in Him who had said, 'I will never leave thee nor forsake thee.'"
This buffeting of the adversary, however, was but for a season, for afterwards,
through the helpful grace of her Lord, her faith revived, and she was able to
say, "He is all and everything He saidHe would be. He is my joy by night and
by day, my stay in trouble, my strength in weakness, the lifter-up of my head,
my portion for ever. God be praised! God be praised!" Not less touching is the
recordedconflict and triumph of a young disciple. A Christian mother, not
long ago, finding, as she satbeside her dying boy, that Satanhad been dealing
with him, said, "Does he ever trouble you, George?" "Ohyes;he has been
very busy with me, especiallywhen I have been weak, telling me I was too
greata sinner and could not be saved." "And what did you say?" "Itold him
I had a greatSaviour";and then he added, "I think the tempter is nearly
done with me now." Some weeksbefore his death he had been saying, "There
is light in the valley"; and turning to his mother, he said very solemnly, "Ah,
it would be a dark valley without a light!" On the last day of his life she said
to. him, " Is there light in the valley now, George?""Oh, yes, yes!" And when
further asked, "Is Satandone with you now?" "Well, I think he is almost. He
is lurking near, however;but Jesus is nearer."

45. (R. Macdonald, D. D.)
Christ's praying for Peter
J. Horton, D. D.
In this adversative but, there is a threefold antithesis or opposition, which
may be here observedand takennotice of by us. First, an oppositionof the
persons, Christ againstSatan. It is the devil that assaults, but it is the Saviour
that labours to divert it. And there is a greatmatter in this — a potent
assistantis a greatencouragementagainsta potent assailant. Now, thus is
Christ, in comparisonof Satan. He has the greaterprevalency with Him,
especiallyin approaches to God, and the requests which He makes to Him for
His people. The secondis, the oppositionof actions or performances, praying
againstdesiring. Satan has but desired, yea, but Christ has prayed. But He
choses ratherhere to do it by prayer, that He might hereby sanctify this
performance to us, and show us the efficacyof it as to the vanquishing of
temptations themselves. The third is, the opposition of success,establishment
againstcircumvention. Satan has desired to have you, but I have so ordered
the matter that thy faith shall not fail notwithstanding. His attempts upon thee
shall be in vain. Which latter now leads me from the first generalpart to the
secondhere in the text; to wit, the matter of Christ's prayer, or the thing itself
requestedby Him in these words, "That thy faith fail not." Forthe negative
— First, to considerthat what it is not. Where we may observe that it is not
that Petermight have no temptation befall him; that, one would have thought,
had been more suitable. When He had said before "Satanhath desired to have
you," we might have expectedHe should have said next, "but I have prayed
that he shall have nothing to do with you." This it pleases Godto suffer and
permit upon divers considerations. First, for their greaterabasementand
humiliation. The servants of God are apt sometimes, where grace is not more
watchful in them, to be advancedand lifted up in themselves. Secondly, as to
breed humility, so also to breed compassionand tenderness ofspirit to others.
Christians, as they are apt sometimes to be too wellopinionated of themselves;
so also to be now and then too harsh and rigorous towards their brethren.

46. Thirdly, Godsuffers His servants to be tempted for the honour of His own
grace in supporting them and keeping them up, and for the confusion likewise
of the enemy in his attempts upon them. Let us not, then, have our armour to
get when our enemy is coming upon us, but be furnished aforehand; and
remember that we trust not to any grace whichwe have alreadyreceived, but
be still labouring and striving for more. The secondis the positive part of it in
the words of the text, "that thy faith may not fail." To take them absolutelyas
they lie in themselves, and so they do signify to us the safetyof Peter's
condition; and, togetherwith him, of all other believers. Their faith, it shall
not fail. This, it may be made goodunto us from sundry considerations.
1. The nature of grace itself which is an abiding principle. Faith is not a thing
takenup, as a man would take up some new fashion or custom, but it is a
thing rooted and incorporated in us, and goes through the substance of us, it
spreads itself through the whole man, and is, as it were, a new creature in us.
2. The covenant of grace, whichis an everlasting covenant. "I will make an
everlasting covenantwith them" (Jeremiah 32:40).
3. The spirit of grace, whichis not only a workerbut an establisherand a
sealerof this faith in us, and to us (2 Corinthians 1:20). That the servants of
God they shall have their faith much upheld in such conditions. We have this
implied, that a steadfastfaith is a singular help in temptation. Now, the
efficacyof faith in temptation is discern-able in these particulars —(1) As it
pitches us upon the strength and powerof God. That which keeps up a soul in
temptation, it is an almighty power, it is a powerwhich is above all the powers
of darkness itself.(2)Faith helps in temptation as it lays hold upon the
promises of God.(3) As it lays hold upon Christ, and pitches us, and fastens us
upon Him, we are so far safe and sure in temptation, as Christ has any hold of
us and we of Him. When the stability of a Christian is said to depend upon the
prayers of Christ, this is exclusive of any virtue or merit of their own. The
considerationof this doctrine is very much still for the comfort of believers, as
to this particular. They may from hence, in the use of goodmeans, be very
confident, and persuaded of their perseverance,becausethey have Christ
praying for them. And there arc two things in this that make for them. The
one is, as I said, first, the acceptancewhichChrist is sure to have with His

47. Father. Secondly, As there is Christ's acceptance, so the constancyof His
interceding for us. If Christ should only pray for us sometimes we might seem
to be no longerupon sure terms, than such times as He prayed for us; "but
now He ever liveth to make intercessionfor us."
(J. Horton, D. D.)
When thou art converted, strengthen thy brethren.
Peterhelped by his fail to strengthen his brethren
T. D. Woolsey.
I. On the first view of such a crime as Peter's, WE SHOULD SUPPOSE
THAT ALL HIS INFLUENCE OVER HIS BRETHREN, ALL HIS ABILITY
TO DO GOOD, HIS CAPACITY TO IMPART STRENGTHTO OTHERS,
WERE LOST, AND THAT FOR EVER. At the most, he could only hope to be
forgiven, and to live as an unnoticed believer, brooding in the shade over his
ingratitude and contentto take an obscure place during the remainder of his
life. For considerin what position he would now be placed.
1. First his own shame would naturally bring with it a sense ofweakness,and
would furnish a goodreasonfor concentrating his efforts upon himself.
2. His brethren in such a case wouldnaturally lower their opinion of him.
3. His brethren would naturally feel that a man of such glaring sins was not
the man to be put foremostin their efforts to do goodoutside of the Church.
II. But, notwithstanding all this, it may be true, under a systemof grace, that
THE MANIFESTATION OF CHARACTER WHICH IS MADE BY A
PARTICULAR SIN MAY TURN INTO A BLESSING TO HIM WHO IS
ALLOWED TO FALL INTO IT. In this case it is not sin, but an outward sin
that is the source ofgood, and this is accomplished, not in the ordinary course
of things, but through the grace ofthe gospel. Oftwo persons in the same
moral condition before the eye of God one may be untempted and so far forth
innocent, while the other yields to a temptation, before which the first also

48. would have fallen, had it been allowedto assailhim. Now I say in such a case
as this the outward sin may under the gospelbe made a blessing to him who
commits it; nay, more, the blessing may extend beyond himself to all around
him. He may become a wiser, better, strongerChristian than he was before.
1. And this will be made apparent, if we considerthat in this way he arrives at
a better knowledge ofhis own characterand is impressively warned against
his ownfaults.
2. But secondly, a person who is thus recoveredfrom his sins has the practical
powerderived from a renewedhope of forgiveness.
3. A personin Peter's condition appeals to the affections of the Church, and
he has a closerhold upon them than if he had never become a kind of
representative of Divine grace.
(T. D. Woolsey.)
The ministry of a converted man
Canon Fremantle.
I. JESUS EMPLOYS CONVERTED SOULS TO DO HIS WORK. The
testimony of living men glorifies Christ.
II. A CONVERTEDMAN CAN GIVE A REASON FOR HIS FAITH. II
workmanwho has been employed in the manufacture of machinery is best
able to explain the principles and manner of its work.
III. A CONVERTED MAN CAN SPEAK CONFIDENTLY.
IV. A CONVERTED MAN SPEAKS WITH SYMPATHY, AS NO ONE
ELSE CAN. Learn —
1. The strength of the ministry.
2. Grace is given to be employed for others.

49. 3. We must use means, and be very diligent in the use of them, if we would
strengthen our brethren.
(Canon Fremantle.)
Secondconversion
J. Hawes, D. D.
I. WHAT IS MEANT BY SECONDCONVERSION.It implies that there has
been a first conversion;that is, a principle of true piety has been implanted in
the bosom, but it has hitherto been there in a weak, imperfectform. The heart
has been changed, but the change is superficial and defective. The repentance
is sincere, but not deep and thorough. The faith is real, but not strong and
controlling. The love is genuine, but inconstantand feeble. And so of all the
Christian graces;they exist in him who has had a first conversion, but in an
imperfect, partially developed state, weak, unstable, unsymmetrical, and
bearing but little fruit in the life. Now the effectof a secondconversionis to
take the subject out of this low, inadequate, and ineffective state of piety, and
raise him higher, and make him more faithful in the Divine life. The
antecedents ofthis change are often very similar to those that precede first
conversion. It commences in a serious, scrutinizing view of one's spiritual state
and prospects. The subjectof this change becomes dissatisfiedwith his present
type of religion. As he passes through this secondconversionas I call it, he
seems to himself to enter into a new spiritual region. He sees Divine things in a
clearerand more affecting light than he ever did before.
II. ITS REALITY AS A MATTER OF EXPERIENCE.The apostles before
and after Pentecost. Throughthe gift of the Spirit they rose to holier love, to a
more spiritual faith and hope in Christ, and to a greaterconsecrationto His
service. The late Dr. Judson, of the Burmah Baptist Mission, after he had been
years in his field of labour, earnestly engagedin his work, and no doubt as a
true Christian man, experienceda change in his religious feelings and views
which, in all its essentialelements, may properly be regarded as a second
conversion, and which gave a new impulse and a new power, as well as a

50. greatly increasedspirituality, and joy, and hope, to the whole of his
subsequent life. The late Judge Reeve, ofLitchfield, furnishes another
remarkable example illustrating the point now under consideration. Formany
years after he professed religionhe was saris. fled to keepup the usual routine
of religious observances, but with little of the life and enjoyment of a clear,
indwelling spirit of piety. Then he passedthrough a greatand most decided
change in his Christian experience and character, in which he felt as if old
things had indeed passedaway, and all things had become new to him. From
that time till the close ofhis life he enjoyed great nearness to God and peace of
mind, and his path became like that of the sun, shining more and more unto
the perfectday.
III. WHY A SECONDCONVERSION IS NECESSARYTO PREPARE ONE
TO BE TRULY AND EMINENTLYUSEFUL IN THE CHRISTIAN LIFE,
or in promoting the spiritual goodof others.
1. It is necessarybecause firstconversionis often very superficial. It does
indeed change the heart and turn the affections towards God and Divine
things; but the whole inner man is far from being subdued to the obedience of
Christ. Much land remains yet to be possessed.
2. A secondconversionis often necessaryto bring the soul into a nearerunion
and a deepersympathy with Christ.
3. This secondconversionofwhich I speak, brings those who are the subjects
of it to see and feelthe miserable condition of such as are out of Christ and
perishing in sin.
4. Secondconversionqualifies those who are the subjects of it, to do goodin
the most acceptable andsuccessfulmanner. It begets a new spirit of humility,
tenderness, and love in the soul; gives tone to the voice and look to the eye,
imparts an aspectof benevolence and kindness to the whole manner and style
of address, and makes it entirely apparent, when attempting to do goodto
others, to converse with them for example on the subject of personalreligion,
that you are moved to it by real concernfor their salvation. This, beyond
anything else, disarms opposition, subdues prejudice, gives accessto the heart
and conscience,and is well-nigh sure to render your efforts successful.

51. 5. When the heart is deeply imbued with the feelings implied in second
conversion, God's presence maybe expectedto be with you, to guide and
crownwith successyour endeavours to do goodto others.
(J. Hawes, D. D.)
Conversionand strengthening
J. A. Alexander, D. D.
I. CONVERSION.
1. The essential, primary idea is that of a corporealturning round, without
anything to limit it. But to this original notion, which is inseparable from the
word, usage in many casesadds certainaccessorynotions. One of these is, the
idea of turning in a definite direction; that is, towards a certain object. The
difference is that betweena wheel's turning on its axis and a flower turning
towards the sun. But in some connections there is a still further accessionto
the primary idea; so that the words necessarilysuggest,not the mere act of
turning, nor the actof turning in a definite direction, but the actof turning
from one objectto another, which are then, of course, presentedin direct
antithesis to one another. Thus the magnetic needle, if mechanically pointed
towards the south, is no soonersetat liberty than it will turn from that point
to the north. In this case, however, there is still another accessorymotion
added to the simple one of turning, namely, that of turning back to a point
from which it had be[ore been turned away. And this idea of return or
retroversionmay, of course, be repeatedwithout limit, and without any
further variation of the meaning of the term used, which is still the same,
whether the turning back be for the first or second, tenth or hundredth time.
All these distinctions or gradations may be tracedalso in the spiritual uses of
the term. As thus applied, conversionis a change of character, that is, of
principles and affections, with a corresponding change of outward life. Now,
such a change may be conceivedof, as a vague, unsettled, frequently repeated
revolution of the views and feelings, without any determinate characteror
end. But the conversionspokenofin Scripture is relieved from this

52. indefiniteness by a constantreference to one specific object to which the
convert turns. It is to God that all conversionis described as taking place. But
how, in what sense, does man turn to God? The leastand lowestthat can be
supposedto enter into this conceptionis, a turning to God, as an object of
attention or consideration — turning, as it were, for the first time to look at
Him, just as we might turn towards any object of sense whichhad before
escapedattentionor been out of sight.
2. Sometimes, again, the idea is suggestedthat we not only turn to God, but
turn back to Him. This may at first sight appear inconsistentwith the fact just
stated, that our first affections are invariably given to the world and to
ourselves. But even those who are converted, for the first time, from a state of
total alienation, may be said to turn back to God, in reference to the great
original apostasyin which we are all implicated. As individuals, we never
know God till we are converted. As a race, we have all departed from Him,
and conversionis but turning back to Him. But this expressionis still more
appropriate, even in its strict sense, to the case ofthose who have already been
converted, and are only reclaimed from a partial and temporary alienation,
from relapsing into sin, or what is called, in religious phraseology, declension,
and, in the Word of God itself, backsliding. That the term conversionmay be
properly applied to such a secondaryrestoration, is apparent from the
language ofthe text, where it is used by Christ Himself, of one who is
expresslysaid to have had faith, and faith which did not absolutely fail.
II. Conversiontends to the STRENGTHENING OF OTHERS. In answerto
the question, How does conversiontend to this result? the generalfact maybe
thus resolvedinto three distinct particulars:
1. It enables men to strengthen others.
2. It obliges men to strengthenothers.
3. It disposes men to strengthen others.The convertis enabled to confirm or
rescue others by his knowledge oftheir characterand state. He knows, not
only what he sees in them, but what he feels or has felt in himself. He knows
the difficulties of the restoration — how much harder it is now to excite hope
or confirm faith, how much less effective either warning, or encouragement,

53. or argument is now than it once was — how precarious even the most specious
reformation and repentance must be after such deflections. This advantage of
experimental knowledge is accompanied, moreover, by a corresponding
liveliness of feeling, a more energetic impulse, such as always springs from
recentrestorations or escapes. Outof this increasedability arises, by a logical
and moral necessity, a specialobligation. This is only a specific application of
a principle which all acknowledge,and which the Word of God explicitly
propounds, "To him that knowethto do goodand doeth it not, to him it is
sin." It needs .not so much to be explained or established, as to be exemplified
from real life. The recognitionof the principle is there unhesitating and
unanimous. He who has been recoveredfrom the powerof a desperate disease
by a new or unknown remedy, is under a peculiar obligation to apply it, or at
leastto make it known, to all affectedin like manner. Hence the unsparing,
universal condemnation of the man who, from mercenary motives, holds in his
possessionsecrets ofimportance to the health or happiness of others. He who
is mercifully savedfrom shipwreck, often feels especiallyincumbent on
himself the rescue of his fellows. He must do what he can even though he be
exhausted; how much more if he is strengthened. The heart must beat in
concordwith the reasonand the conscience. And it does so in the ease ofthe
true convert.
(J. A. Alexander, D. D.)
Strengthening the brethren
J. Foot, D. D.
That the brethren may be weak in faith, in love, in humility, and in some
departments of Christian duty, is clearlyimplied in the command to
strengthen them. But this cannot be done by abandoning them. How, then,
can it be accomplished?
1. By being always in the place, and punctually discharging the duty which the
Lord requires of you, according to your covenant.

54. 2. By the spirituality of those who are turned from any particular course of
sinfulness.
3. The brethren may be strengthenedby our meekness, andother mild graces.
4. Norshould this work of strengthening the brethren, be a matter of mere
contingence. It must be undertaken systematically. EachChristian should
adopt a system of doing good, and carry it out in all the branches of a
Christian life.
5. He should strengthen them, by meeting with them in circles for prayer.
6. He will also encourage them, by praying for them.
7. He will encourage them by his conversation.
(J. Foot, D. D.)
Peterafter his restoration
C. H. Spurgeon.
I. First, it is HIS DUTY. He has gone astray, and he has been brought back;
what better can he do than to strengthen his brethren?
1. He will thus help to undo the evil which he has wrought. Petermust have
staggeredhis brethren.
2. Besides,how can you better express your gratitude to God than by seeking
to strengthen your weak brethren when you have been strengthened yourself?
3. Do you not think, too, that this becomes our duty, because, doubtless, itis a
part of the Divine design? Neverlet us make a mistake by imagining that
God's grace is given to a man simply with an eye to himself.
4. By the way, the very wording of the text seems to suggestthe duty: we are
to strengthen our "brethren." We must do so in order that we may manifest
brotherly love, and thus prove our sonshiptowards God.

55. 5. Let us see to it, dear friends, if we have been restored, that we try to look
after our weak brethren, that we may show forth a zeal for the honour and
glory of our Lord. When we went astraywe dishonoured Christ.
II. Now secondly, HE HAS A QUALIFICATION FOR IT. This Peteris the
man who, when he is brought back again, can strengthen his brethren.
1. He can strengthen them by telling them of the bitterness of denying his
Master. He went out and wept bitterly.
2. Again, Peterwas the man to tell another of the weaknessofthe flesh, for he
could say to him, "Do not trust yourself."
3. But he was also qualified to bear his personalwitness to the powerof his
Lord's prayer. He could never forgetthat Jesus had said to him, "I have
prayed for thee."
4. And could not Peter speak aboutthe love of Jesus to poor wanderers?
5. And could not Peter fully describe the joy of restoration?
III. And now, lastly, the restoredbeliever should strengthenhis brethren,
because IT WILL BE SUCH A BENEFIT TO HIMSELF. He will derive great
personalbenefit from endeavouring to cherishand assistthe weak ones in the
family of God.
1. Brother, do this continually and heartily, for thus you will be made to see
your own weakness.
2. But what a comfortit must have been to Peterto have such a charge
committed to him!
3. And, brethren, whenever any of you lay yourselves out to strengthen weak
Christians, as I pray you may, you will get benefit from what you do in the
holy effort.
(C. H. Spurgeon.)
Christ's command to Peter