Jesus had already counterattacked Satan by praying to God for Peter (singular "you," sou) and presumably for all the other disciples (cf. Romans 8:34; Hebrews 7:25). [source][source][source]
"Notice that the Master did not ask that His servant might be freed from trouble. The undergoing of difficulty and hardship is an integral part of the Christian way." [1][source]
Jesus described Peter"s faith as being stretched to its limit. He was confident that Peter would survive this attack with God"s help. His confidence indicates the superior power of Jesus over Satan in spiritual warfare. When he did turn back (Gr. epistrepho) to Jesus, Peter would need to help his brother disciples whose faith Jesus" betrayal, arrest, trials, crucifixion, death, and burial would challenge (cf. John 21:15-17; 1 Thessalonians 3:2; 1 Thessalonians 3:13; 1 Peter 5:10; et al.). Jesus implied that Peter would turn away from Him temporarily. When Peter objected to this assumption, which he considered insulting ( Luke 22:33), Jesus said frankly that Peter would deny Him ( Luke 22:34). Evidently Jesus singled Peter out from the other disciples, all of whom needed God"s help in withstanding temptation, because of his leading role. He would be able to help the other disciples recover (cf. Acts 1:15; et al.). [source][source][source]
Peter had a responsibility even though Jesus prayed for him. Prayer and action are not mutually contradictory but complimentary. [source][source][source]
Context Summary
Luke 22:24-34 - Disciples Who Grieve Their Lord
It is probable that this dispute about priority took place on their entering the supper room. It could hardly have taken place after the tender scene of John 13:1-38. But doubtless the irritated feelings which that contention engendered prepared the way for the testing, sifting and ultimate fall of Peter. It is the little waves that eventually become the mighty billows which wreck the big ships and engulf human lives.
Satan cannot assail us until he has asked and obtained permission, Luke 22:31. God does not tempt, though He permits us to be tempted, as in the case of Job; but with the temptation there is always a way of escape, if we wait on Him, 1 Corinthians 10:12-13. How often does our Lord anticipate our trial hours by His prayers, Luke 22:32! We owe it to them, either that we do not fall, or that, having fallen, we turn back. This is the best use we can make even of our failures; they teach us humility, pity, and how to help others. How little do we know ourselves! See Luke 22:33-34. [source]
Chapter Summary: Luke 22
1The leaders conspire against Jesus 3Satan prepares Judas to betray him 7The apostles prepare the Passover 19Jesus institutes his holy supper; 21covertly foretells of the traitor; 24rebukes the rest of his apostles from ambition; 31assures Peter his faith should not fail; 34and yet he should deny him thrice 39He prays in the mount, and sweats blood; 47is betrayed with a kiss; 50he heals Malchus' ear; 54he is thrice denied by Peter; 63shamefully abused; 66and confesses himself to be the Son of God
Greek Commentary for Luke 22:32
That thy faith fail not [ινα μη εκλιπηι ε πιστις μου] Second aorist active subjunctive of purpose with ινα hina after εδεητην edeēthēn (I prayed) of εκλειπω ekleipō old verb. Our word eclipse is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter‘s faith and his praying won in the end, though Peter stumbled and fell. [source]
And do thou [και συ] The words single out Peter sharply. Once thou hast turned again (ποτε επιστρεπσας pote epistrepsas). First aorist active participle of επιστρεπω epistrephō common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and “strengthen thy brethren.” [source]
Once thou hast turned again [ποτε επιστρεπσας] First aorist active participle of επιστρεπω epistrephō common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and “strengthen thy brethren.” [source]
Art converted [ἐπιστρέψας] Converted is simply the Latinized rendering of the word to turn round (convertere ). Rev. renders the aorist participle, denoting a definite act, by once: “when once thou hast turned again. ” [source]
Strengthen [στήρισον] See on Luke 16:25, and 1 Peter 5:10. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word impliesfixedness. [source]
John 12:40Be converted [ἐπιστραφῶσιν] See on Matthew 13:15; see on Luke 22:32. Rev., more accurately, turn, with the idea of turning to or toward something ( ἐπί ). [source]
Acts 3:19Be converted [ἐπιστρέψατε] Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luke 22:32. [source]
Acts 14:23They commended them to the Lord [παρετεντο αυτους τωι κυριωι] Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12,2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
Acts 14:23Had prayed with fasting [προσευχαμενοι μετα νηστειων] It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12,2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Romans 1:11To the end ye may be established [εἰς τὸ στηριχθῆναι ὑμᾶς] Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine. [source]
Ephesians 6:16Fiery darts [τὰ βέλη τὰ πεπυρωμένα] Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides: “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound … . They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psalm 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke 22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9. [source]
James 5:8Stablish [στηριχατε] First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
1 Peter 5:10In Christ [εν Χριστωι] A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
2 Peter 1:12Though ye know them [οιδα] Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
2 Peter 1:12Are established [στηριζω] Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32). [source]
2 Peter 1:12I shall be ready always [μελλησω αει] Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Parse: Noun, Nominative Feminine Singular
Root: πίστις
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Greek Commentary for Luke 22:32
Second aorist active subjunctive of purpose with ινα hina after εδεητην edeēthēn (I prayed) of εκλειπω ekleipō old verb. Our word eclipse is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter‘s faith and his praying won in the end, though Peter stumbled and fell. [source]
The words single out Peter sharply. Once thou hast turned again (ποτε επιστρεπσας pote epistrepsas). First aorist active participle of επιστρεπω epistrephō common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and “strengthen thy brethren.” [source]
First aorist active participle of επιστρεπω epistrephō common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and “strengthen thy brethren.” [source]
See on prayers, Luke 5:33. [source]
Converted is simply the Latinized rendering of the word to turn round (convertere ). Rev. renders the aorist participle, denoting a definite act, by once: “when once thou hast turned again. ” [source]
See on Luke 16:25, and 1 Peter 5:10. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word impliesfixedness. [source]
Reverse Greek Commentary Search for Luke 22:32
Compare Luke 22:32; and see on 1 Peter 5:10. [source]
See on Matthew 13:15; see on Luke 22:32. Rev., more accurately, turn, with the idea of turning to or toward something ( ἐπί ). [source]
Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luke 22:32. [source]
Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine. [source]
Final clause (common in Paul) with εις το eis to and the first aorist passive infinitive of στηριζω stērizō for which verb see Luke 22:32; 1 Thessalonians 3:3, 1 Thessalonians 3:13. [source]
Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides: “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound … . They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psalm 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke 22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9. [source]
See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12. [source]
Shall not be ended. With this exception the verb only in Luke's Gospel. See Luke 16:9; Luke 22:32; Luke 23:45. Very frequent in lxx. [source]
First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
The word is akin at the root to στερεός ,steadfast (1 Peter 5:9), and is the very word used by Christ in his exhortation to Peter, “strengthen thy brethren” (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8; Revelation 3:2. [source]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32). [source]
Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
See on 1 Peter 5:10, and compare Luke 22:32; Romans 1:11; 2 Thessalonians 3:3. [source]