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The apostle Paul uses the word sincere four times: I Cor. 5:8; II Cor. 1:12; II Cor. 2:17 and Phil. 1:10.  The word is translated from the Greek word eilikrinia which means purity.  Paul uses it of the purity of the soul when communing with God (I Cor. 5:8); of the purity of daily life reflected in the conduct of the saint of God in the world; of the undefiled speech of the Christian teacher who imparts the truth of God’s word to others (II Cor. 2:17) and of the purity of heart which is the result of the beauty of spiritual wisdom which has been taught of love to discern the things that are of greatest importance over that which is  mundane.   Sincerity is the purity of heart that produces spiritual integrity.
The Basis of Sincerity
First, to be sincere, let a person bring his/her inner life into the illuminating rays of the Best-Jesus Christ.  The standard of the conscience is set by the perfect teacher who exhibits the perfect character and the perfect conduct–Jesus Christ.  If Christ lives in us (Gal. 2:20), we will exhibit Christlikeness to the world around us.  Our words and actions will reflect His glory.
Second, to be sincere, let a man live in perfect openness to God.  Sincerity is that clearness of the soul in which nothing interferes with its penetration by the divine light of truth and righteousness.  Insincerity loves secrecy and hates publicity.  It shrinks from the light of judgment.  “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.  For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.  But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:19-21).  Sincerity invites God’s scrutiny and fears nothing from God.
Third, to be sincere, let a man preserve an unbroken harmony between one’s words and deeds and one’s deepest inward convictions.  This is what we mean when we say “be true to yourself.”  Being true to yourself arises from being true to God!  Polinius said, “To thine own self be true, and it must follow as the night the day, thou canst not then be false to any man.”
The Bane of Hypocrisy
Jesus was stirred to indignation by those religious leaders who lacked harmony between the inner and outer life.  He condemned the Pharisees who “say but do not.”  Their own words were contradicted by their actions.  Jesus called them “whited sepulchers” which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness” (Matt. 23:27).  He warned his disciples not to follow after them.  Hypocrites wear a mask.  They live in pretense and deceive others thereby.  They pretend to be something that they are not.  The Christian life involves living a true life and can never be acting a part.  The hypocrite exhibits spiritual incompetence.  The double-minded man is unstable in all of his ways (James 1:8).  The person who attempts to serve two masters at the same time and in the same place attempts to do the impossible (Matthew 6:24).  Jesus emphatically states, “no man can serve two masters.”  Sincerity is the virtue of the heart that pursues divine purity and spiritual integrity.  Sincerity is the antidote to hypocrisy.
The Beauty of Sincerity
Sincerity is a Christian virtue.  Paul connects love to sincerity (Phil. 1:9-11).  Love is the basis of judgment or spiritual discernment.  Love for God and for neighbor is a guiding principle that helps us approve the things that are excellent.  This produces and preserves sincerity.  Purity of heart guards against profaning the sacred or ill-treatment of our neighbor.  Love rejoiceth not in iniquity, but rejoiceth in the truth (I Cor. 13:6).  Love preserves a right relationship with God and with others.  Jesus said that the pure in heart shall see God (Matthew 5:8).  The ultimate reward of the true follower of Jesus Christ is the blessing of being with God forever.  Sincerity is one of those excellent virtues of the Christian life that is essential to obtaining the crown of life.

Marriage is a covenant relationship between a man and a woman who love each other and who meet the biblical and legal requirements to be joined together as husband and wife.  This relationship is dependent upon love and trust.  Trust in marriage means to place confidence in another person’s character, ability, strength, or words.  Trust is tied to virtue.  “Who can find a virtuous woman? for her price is far above rubies.  The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life” (Proverbs 31:10-12).  Virtue is moral excellence.  Whenever a person is morally pure and upright, then, others can trust in them.  They will speak the truth.  They will uphold righteous conduct and follow it.  Whenever, there are trust issues in marriage, virtue is missing in one or the other partner or both.
The Lack of Trust
There are various causes of a lack of trust.  Infidelity, lying, keeping secrets, and narcissistic abuse are among the common acts that demonstrate a lack of moral excellence and produce trust issues.  Each of these immoral acts violate the law of love.  Love is the highest moral virtue (I Cor. 13).  Authentic love produces virtue and forms the foundation of trust.  Paul reveals sixteen aspects of this love in I Cor. 13:4-8.  Love is:  long-suffering, kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seekest not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, rejoiceth in the truth, beareth all things, believest all things, hopeth all things, endureth all things, and never fails.  Consider the many facets of love revealed by Paul and apply these to the constituency of a solid foundation for trust.
Trust in Marriage
Trust provides a basis for the feelings of safety and security in marriage.  It is the basis of faithfulness, loyalty and commitment.  It makes one trustworthy, reliable, and dependable.  It produces honesty, intimacy and oneness. It produces a strong relationship that will endure the temptations and trials of life.
Rebuilding Trust in Marriage
Where there has been a breach of trust in marriage, there must be a rebuilding of character and specifically, virtue.  The pathway to oneness involves: confession of wrong doing, godly sorrow, repentance, forgiveness, reform, renewal, and recommissioning.  These steps involve a process that is executed over time and healing is facilitated when each step is taken seriously and the whole is accomplished.  Other valuable aspects of recovery involve:  listening to the other person with the intent to understand, empathy, taking responsibility for one’s own actions, and asking what is needed to heal and prevent recurrence.
No relationship is safe and secure without trust!  The highest virtue of the human heart is love and without pure, fervent, love there can be no trust because trust is dependent upon the virtues of the heart.

If there is no free-will, then, there is no love.  God created human beings with the power of volition.  This is one aspect of being created in the image of God.  God acts freely.  He created human beings so that they can act freely as well.  One of the best ways to know that human beings have free-will is that we intuitively know that we are making choices.  These choices are conscious, volitional,  choices.  Each person is an eyewitness to the fact of volitional power.  To overthrow this vast amount of eyewitness testimony would take a tremendous amount of counter proofs.  Another way that we can know that we have free-will is that God holds human beings accountable for their words and actions.  “For we must all appear before the judgment seat of Christ; that every one may receive the things doe in his body according to that he hath done, whether it be good or evil” (II Cor. 5:10).  “But after thy hardness and impenitent heart treasures up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds” (Rom. 2:5-6).  The justice of God demands free-will on the part of man. How could God be just when He punishes someone for something that they had no control over or personal responsibility for.  Free-will is also a part of our own justice system in the United States.  In 1978, the Supreme Court ruled that a deterministic view of human conduct was “inconsistent with the underlying precepts of our criminal justice system” (Warner Wallace, God’s Crime Scene, pp. 141-158).  God has ordained the government to be a punisher of the evil-doer in order to protect the innocent (Rom. 13:1-ff).  In order for this to be valid justice, the evil-doer must bear responsibility for his actions.  Personal responsibility grows out of accountability to God.  Accountability to God is a part of God’s justice.  Personal responsibility is assigned to every person who chooses to commit a crime or a sin when he or she could have chosen otherwise.
Determinism is the view that actions are determined by prior causal events outside the control of an individual.  Most evolutionists and atheists believe in material determinism.  They accept the consequences of this false concept including: (1) denial of free-will; (2) no personal responsibility for moral choices; (3) no possibility of justice; (4) no possibility of love; (5) lack of ability to alter the future by personal choices in the present.  Each of these consequences have further consequences of their own.
Love (agapē) is a deeply committed love whereby one wills to seek the highest good of another regardless of that person’s character or conduct (Matt. 5:44-45).  This love is principled and volitional.  It is undefeatable, benevolent, good-will.  One way that we can show that it is volitional is that it is a response to a command of the Lord Jesus Christ. “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.  And the second is like, namely this, Thou shalt love thy neighbor as thyself.  There is none other commandment greater than these” (Mark 12:29-31).  The command to love given by the Lord can be obeyed or disobeyed.  The alternative to love is hate.  Where there is such a choice between two moral actions, there is free-will.  Love and hate are observable moral qualities and are present in the hearts of people.  Why command a moral action if it is already determined and fixed?  Where there is no choice, the command becomes void.
Love is a response of the human mind and heart to God.  In I John 4:19, God’s Word states, “We love him, because he first loved us.”  Love for God is a response of the human heart to the divine and demonstrative love manifested by God.  God’s love is shown in the unspeakable gift of His Son (John 3:16; I John 4:10).  God’s love is compelling.  The cross draws people to it (John 12:32).  Our love for God is reciprocal.  Love responds to love.  This takes freedom to act or the power of volition.
The alternative to love is also a choice.  God will punish the person who decides to hate.  Hatred is one of the seventeen sins listed by Paul as works of the flesh (Gal. 5:19-21).  Hate is equated with murder.  “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him” (I John 3:15).  Where there is a moral choice there is free-will.  We cannot blame others for our own failures.  We cannot excuse ourselves for disobeying God’s commandments.  When we do not love as God commands, we will face God’s justice.  Our own disobedience will condemn us.

Agapaō and phileō are two Greek words that are translated by the English word love. They are both found in the context of John 21:15-17.  The text reads, “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest (agapas) thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love (philō) thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest (agapas)thou me? He saith unto him, Yea, Lord; thou knowest that I love (philō)thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest (phileis) thou me? Peter was grieved because he said unto him the third time, Lovest (phileis) thou me? And he said unto him, Lord thou knowest all things: thou knowest that I love (philō) thee.  Jesus saith unto him, Feed my sheep.”  Lidija Novakovic (John 11-21, A Handbook on the Greek Text, p. 326) quotes Porter with regard to these passages, “These two verbs phileō and agapaō, are not true or complete synonyms.  One of the differing components in the meanings of these words appears to be related to levels of esteem (a vertical scale) for agapaō and interpersonal associations (a horizontal scale) for phileō. The definition of a true synonym is that the two lexemes are interchangeable in all contexts (emphasis mine DS).  That simply is not true for these Greek lexemes: there is a major identifiable pattern of usage that is different.”  Porter suggests that even in John 21:15-17, phileō and agapaō are not complete synonyms because of the logic of the dialogue, in which “Jesus has reduced his first question to a simpler question, and he has received a similarly unsatisfactory answer,” which causes him to replace agapaō with phileō in his third question.
What, if any, is the distinction between agapē and philia (the nouns)?  The Greeks had four words for love: eros, storgē, philia, and agapē.  Eros is the Greek word for sexual love.  Storgē defines family and kinship love.  Philia is friendship love.  John the Baptist was the friend of the bridegroom  (John 3:29).  Jesus used the word philos in saying “our friend Lazarus has fallen asleep (John 11:11).  Agapē carries an unfailing regard for, and deeply cherishes, the object of its devotion. It is love and commitment (Hugo McCord, These Things Speak, 128).  When one is 100% committed to something or some person, the word describing such an attachment is agape.  Agape is good will and selfless giving even of one’s own life to help others.  It involves a commitment without thought of gain or loss to the giver, or merit on the part of the receiver.  Ungodly sinners and enemies of God are the recipients of agapē. The Scriptures never use eros, storgē, or philia to define God, but agapē (Rom. 5:6-10; I John 4:8,16).  McCord states, “The towering superiority of agape above the three related words does not mean that it cannot be used to convey the lesser meanings of the related words.  Both phileō and agapaō were in Jesus’ attitude toward Lazarus whom Jesus loved (John 11:5, 11).  The same is true in regard to the disciple whom Jesus loved (John 13:23; 19:26; 21:7, 20).  To His faithful children God extends agape but also philia (John 14:23; 16:27).  Among humans there is no greater devotion than that of laying down one’s life for his friends (agape and philia, John 15:13).  McCord affirms, “Though agape overlaps meanings found in storge and in philia, and possibly in eros, in the New Testament agape at times is in a realm by itself, a sui genesis, a monogenes.  At times, as the sun outshines the stars, agape is more brilliant than all other words.  In certain contexts it is unique, alone, solitary, a super-word, the greatest New Testament sign of an idea (cf. I Cor. 13:13).  Agape is “above all these”: “a heart of compassion, kindness, lowliness meekness, long-suffering” (Col. 3:12-14). “Above all things” God’s people are commanded to practice “fervent agape” among themselves (I Pet. 4:8).  Six noble attributes (faith, virtue, knowledge, self-control, patience, godliness, brotherly kindness (philia) by themselves are incomplete.  They need to be supplemented, “adding on your part” agape (II Pet. 1:5-7) (Ibid. p. 130).  McCord adds yet another thought, “When one understands the exalted position of agape he understands why Jesus did not use phileo in the command to love one’s enemies (Matt. 5:44).  Enmity is the opposite of phileo (friendship), but agape includes both friends and enemies.  It knows no limits (“never faileth,” I Cor. 13:8) in good will and irrepressible devotion (Ibid.).
Sometimes agape and philia overlap, but they are still intrinsically different.  Thayer mentions that “even in some cases where they might appear to be used interchangeably, the differences can still be traced” (McCord, p. 131).
McCord comments on Jesus and Peter.  “If ever there were a person understanding clearly the commitment inhering in agape, and of its superiority over the affection of philia, it was the apostle Peter.  He had bragged of his devotion to Jesus, claiming a deeper loyalty than that possessed by the other apostles:  “If all shall be offended in thee, I will never be offended” (Matthew 26:33).  However, after he had forsaken his Lord, even cursing and swearing, “I know not the man,” upon hearing the rooster crow, his heart was broken.  Bitter weeping displayed his deep shame.  Like Judas, he was a traitor, and he knew it.  All bragging was gone and his spirt was crushed.  After the Lord’s resurrection, when Peter was with the other disciples by the lakeside, Jesus asked him, “Do you love [agapao] me more than these?” (John 21:15). Peter, hearing agape in Jesus’ question, knowing the magnitude of commitment involved in that word, knowing he had betrayed the Savior, could not honestly put the word agape on his lips.  His reply was an evasion, using phileo. In this context the English word “love” does not rightly translate what Peter said: “Yes, Lord, you know that I like you”” (Ibid. 132).  All pride was absent.  Peter embraced humility in his response to Jesus’ question.  Yet, he affirmed his affection for the Lord three times and so healed a significant breach and created a new memory in his relationship with Jesus.
McCord provides a chart showing some contrasts between agape and phileo.

Phileo                                                                         Agapao
Kiss (Acts 20:37; Rom. 16:16                 “not kiss; there is so far no evidence
S of S 1:2)                                                 for that meaning of “a” (Gingrich-Danker)
Friend (Luke 11:5; Jam. 2:25)                 A beloved one (Matt. 3:17; III John 2)
Natural                                                      Learned
Emotional                                                  Volitional
External                                                      Internal
Discriminatory                                           Non-discriminatory
Conditional                                                 Unconditional
Pleasure                                                      Preciousness
Delight                                                         Esteem
Liking                                                           Prizing
Because of                                                  In spite of
Fails                                                              “Never faileth” (I Cor. 13:8)

The chart clearly shows a difference between the two words and so they are not complete synonyms.

Lazarus was very sick.  Mary and Martha, his sisters, were very concerned about him.  They sent word to Jesus, “he whom thou lovest is sick.” Jesus knew that this would be an opportunity to use His power to reveal God’s glory.  After two days, Jesus returned to Judea.  His disciples were concerned about His welfare because  previously He had been threatened with stoning in the same region.  In the meantime, Lazarus died.  Jesus told His disciples that Lazarus was dead and that they would go to him (John 11:15).  The death of a loved one is a crisis.  Death is a significant transition that is often thrust upon us when we least expect it.  How do we manage these moments of crisis?
A Christian never faces these moments alone.  A Christian has entered into spiritual union with Christ and spiritual fellowship with all of those of like precious faith.  In addition, a Christian has both faith and love to guard his/her heart.  Faith is taking God at His Word.  Love for God involves affection, adoration and attachment through covenant relationship with Him.  Love for others means that we seek their highest good.  The duo of faith and love are linked together seventeen times in the New Testament.  Let’s consider some aspects of what their combination means.
Faith and Love are Virtues of the Christian Life.
When Peter lists eight Christian virtues, he mentions faith first and love last (II Pet. 1:5-8: faith, virtue (moral vigor), knowledge, temperance, patience, godliness, brotherly kindness and charity (love).  Faith and love are qualities of character that a Christian possesses from the very beginning of the Christian life.  They are connected in such a way that they cannot function alone.  “Faith worketh by love,” (Gal. 5:6).  Faith functions by love.  Faith is activated and energized by love.  Love adds value to faith. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith so that I could remove mountains, and have not charity, I am nothing” (I Cor. 13:2).  Without love, faith is nothing.  This is the reason why a dead faith cannot save. “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26).  The works that James refers to are “works of righteousness” given to us by God.  Christian character manifests itself in actions that are consistent with the character trait.  Faith and love can be seen in the words and works of an individual.  Consequently, faith and love in the heart manifest themselves in the conduct of the Christian.  They are essential elements of obedience to God and moral excellence.
Faith and Love for Jesus
Peter writes, “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (I Pet. 1:8).  Faith in Jesus means that we believe that He is the Son of God and savior of the world.  It means that we trust Jesus and follow Him by being obedient to His commands (Matt. 28:18-20; John 8:24; Heb. 5:8-9).  Love for Jesus means that we will keep His commandments. “Jesus answered and said unto him, If a man love me, he will keep my words: an dry Faith will love him, and we will come unto him, and make our abode with him” (John 14:23).  Our faith and love for Jesus is shown by obedience to His commandments.  Keeping covenant is an important aspect of fellowship with God and Christ.
Faith in Jesus and Love for The Saints
Paul writes, “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints” (Eph. 1:15).  “Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints” (Col. 1:4).  Faith in the Lord Jesus produces love for the saints.  When we follow the Lord, we will love one another.  “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35).  Faith and love function together to identify us as the children of God.
Faith and Love Protect
“But let us, who are of the daytime be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation” (I Thess. 5:8).  Faith and love are defensive weapons.  Satan tempts us to bring us to condemnation before God.  Faith and love guard the heart and help to quench these temptations and enable Christians to prevail.  Faith accepts God’s Word.  Love rejoices not in iniquity but rejoiceth in the truth (I Cor. 13:6).  Both faith and love are connected to God’s Word which is an offensive weapon against the wiles the devil (Eph. 6:17).  Faith and love help the Christian stand against all sin.  Faith and love function within the heart and protects the vulnerable area–the human heart.
Faith and Love are Dynamic
“We are bound to thank God always for you, brethren, as it is meet, because that your faith growth exceedingly, and the charity of every one of you all toward each other aboundeth” (II Thess. 1:3).  Paul witnessed the spiritual growth of the Thessalonian brethren in both faith and love.  In John 11, in the midst of the crisis of death, Jesus challenged Martha’s faith to grow in the midst of the crisis. “Jesus said unto her, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die, Believest thou this?” (John 11:25-26).  While Martha believed (John 11:27), Jesus challenges her faith in His power to resurrect Lazarus from the dead.  Every crisis is a test of faith and love.  A Christian is ever learning and ever growing to advance in wisdom and spiritual strength.  Every crisis is an opportunity to grow spiritually.
Faith and Love Are Essential to Christian Living
To women, Paul writes, “Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety” (I Tim. 2:15).  The pronoun “she” refers to the unspecified godly woman.  The pronoun “they” refers to the entire class of godly women.  The Christian woman will be saved by adhering to her God-designed purpose and Christian character which includes faith and love.  To young people, Paul writes, “Let no man despise thy youth: but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (I Tim. 4:12).  Christian young people can “set the pace” for others in godly character.  Faith and love are integral aspects of that excellent spirit.  To young preachers, Paul writes, “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness” (I Tim. 6:11).  “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (II Tim. 1:13).  “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (II Tim. 2:22).  Every gospel preacher should be an example in faith and love.
Two Outstanding Examples of Faith and Love
The first example is found in the life of Paul.  Paul wrote to Timothy and reminded him of the example Paul provided to him. “But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me” (II Tim. 3:10-11).  Paul desired that Timothy follow him as much as he followed Christ.  The second example is that of Philemon. Paul makes an appeal to Philemon to receive Onesimus back as a brother in Christ.  He bases that appeal on the character of Philemon.  “Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints” (Philemon 5).  Christian character in Philemon’s heart will function to restore relationship with Onesimus and crown it with an even greater bond, i. e. that of brotherhood.
Could anyone deny the power of faith and love in the Christian life?  Surely anyone can see that we are not saved by faith alone.  Faith without love is nothing (I Cor. 13:2).  The unbeatable duo is faith and love.

Can love express itself in a rebuke?  In John 13:1, Jesus expresses His love for all of His disciples.  In Matt. 16:21-23, Jesus rebukes Peter.  The answer to our question is, “yes!”  A rebuke is a verbal correction.  Whenever a person’s thinking is not in harmony with God’s thoughts, purposes and will, there is a need for correction.  A rebuke is an attempt to bring a person’s thinking into to harmony with God’s thoughts.  Truth by its very nature is corrective of error. The desire to have individuals walk in truth is an act of love.  The key to success in giving a rebuke is when love prevails in the heart of the one administering the rebuke and love prevails in the heart of the one being rebuked.  As noted above, Jesus loves Peter.  Peter also loves Jesus (John 21:15-19).  The rebuke will bear fruit when love is present in the hearts of all involved.
The Prophecy (Matt. 16:21).
Through the suffering of Jesus before and during the crucifixion, salvation would be provided for all people.  Suffering will provide divine atonement for sin.  Jesus affirmed that He would “suffer many things.”  He suffered mockery, ridicule, humiliation, beating, excruciating pain and death.  In Isaiah 53, the prophet predicts the suffering of the Servant of God who would consequently provide spiritual healing, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (v. 5).  Truly, Jesus suffered in our place and on our behalf.  Jesus’ suffering provided for our forgiveness of sin (expiation) and appeasement of God’s wrath (Rom. 5:8-9) thus justifying us and saving us.  His suffering was a free act of love and grace.  Jesus also affirmed that He would be killed (put to death) and that He would rise again the third day.  His suffering would be followed by His triumph over sin and death.  The death, burial and resurrection of Jesus are the heart of the Gospel of Christ (I Cor. 15:1-4).  They are also the hope of the world.
The Denial (Matt. 16:22).
Peter denies the truth expressed by the Lord, “Be it far from thee, Lord: this shall not be unto thee.”  Peter’s response indicated a “strong negation” of what Jesus had just stated.  Would God allow Jesus to suffer such degradation?  The thought seems incongruous to Peter.  Peter makes an emotional response to the Lord’s words instead of receiving them by faith.  Perhaps he considered that Jesus’ statement contradicted the fact that He was the Messiah and the Son of God which he had earlier confessed (Matt. 16:16-18).  Peter also seems to miss the triumph that Jesus would have over death–namely, His resurrection from the dead.
The Rebuke (Matt. 16:23).
Jesus responds to Peter’s words with a strong rebuke, “Get thee behind me, Satan: thou art an offense unto me: for thou savorest not the things that be of God, but those that be of men.”  The use of the term, Satan, indicates that Jesus recognizes that Peter had become an adversary to Him.  Peter’s denial of the prophetic truth put him in the role of tempter.  He stands in the place of Satan as tempter to Jesus.  Peter’s role is now changed from being a great confessor of Jesus to being a great denier of Jesus.  Jesus demands distance, “get behind me” and shows that separation involves protection.  Jesus also said that Peter was a cause of stumbling to Him.  Peter’s denial of Jesus’ suffering and death and triumph over death was a stumbling block to the progress of redemption.  Peter’s thoughts are entirely on the human level.  What a contrast to his confession of Christ given earlier where Jesus recognized the source of the content of the confession as being from heaven (God the Father).  Peter does not savor the things that be of God at this time.  Peter failed to associate the words of Jesus with His mission–being the Messiah and providing atonement though the power of His blood.  Peter’s denial deserved rebuke.
The Lessons.
First, the rebuke was corrective.  The correction was needed to redirect Peter’s thoughts from the flesh to the spiritual things of God.  Love corrects.  Love chastens in a verbal correction.  Love rejoices in the truth.  If Jesus had said nothing to Peter, the denial would stand.
Second, the rebuke affirms and defends the truthfulness of the prophetic declaration concerning Jesus’ suffering, death and triumph over death.  Jesus will experience these things as a necessary part of the scheme of redemption.
Third, Peter’s denial attacks the integrity of Jesus.  Peter’s denial amounts to calling Jesus a liar which would contradict Peter’s own confession.  If Jesus is the Son of God, He would never tell a lie.  God cannot lie!  Peter needs to change.
Fourth, the rebuke reveals Christ’s character manifested in the relationship with Peter.  Plain speech tests loyalty and love in the relationship.  Jesus loved Peter and desired that he be led by heavenly purposes and plans and not merely emotional yearnings.  Yes, it would be painful for Peter to see Jesus suffer and die, but only through this experience could Jesus redeem people from sin.  Peter’s own salvation was involved.
Fifth, the rebuke warns the other disciples not to make the same mistake that Peter had just made.  Do not reject the truth, even though it is difficult to accept, because of human feelings.
Finally, the rebuke shows us that Jesus’ suffering was a necessary aspect of our salvation (Heb. 5:8-9).  “Though he were a Son, yet learned he obedience by the things which he suffered, And being made perfect, he became the author of eternal salvation to all those that obey him.”   Through Jesus’ suffering and death, Satan, is defeated (Heb. 2:14) and we can have the spiritually optimal life now (John 10:10) and eternal life in the world to come (John 3:16).

Would you be willing to give your soul (be lost eternally) if it meant that your friends would be saved?  Only twice in the Scriptures do we have examples of men that said that they would be willing to be accursed from God in behalf of their brethren.
The First Example Is Moses
In Exodus 32:32, Moses is speaking to God and says, “Yet now, if thou wilt forgive their sin–; And if not, blot me, I pray thee, out of thy book which thou hast written.”  Moses expresses a desire for God to be merciful to His people.  Moses had compassion for the people of Israel even though they had committed a great sin–idolatry–against God.  Why intercede for them?  Why agonize over their sinful condition?  Why seek God’s mercy in their behalf instead of God’s judgment?  Moses was merciful.  Moses was in fact reflecting the heart of God.  God reveals Himself to Moses as a merciful God.  In Exodus 34:6-7, the Bible says, “And the LORD passed by before him, and proclaimed, The LORD, the LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, and forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the four generation.”  With this revelation, God imparts a new understanding of His heart to His people.  The lovingkindness of God is a golden thread that runs throughout the Old Testament and culminates in the sacrifice of Jesus for the sin of the world (John 1:29; John 3:16).  While God will punish the evildoer, He first extends mercy that leads to transformation of life.  If the people will repent of their sins, God will forgive them.  God plagued the people (Ex. 32:35) and three thousand died (Ex. 32:28).  God would not blot Moses out of His book of life in order to preserve the people.  He declares, “Whosoever hath sinned against me, him will I blot out of my book” (Ex. 32:33). Moses’ intercession for the people was successful.  However, even Moses’ soul was not sufficient to redeem Israel.
The Second Example Is Paul
In Romans 9:3, Paul declares, “For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.”  Paul expresses his love for his people.  His love for them produces an anguish in his heart for their salvation.  If Paul was accursed from Christ, would that save his people?  No.  Every person is individually accountable to God for his/her sin.  Paul’s love was not more potent than Christ’s.  Paul invokes a wish or desire.  He speaks a hyperbole to make a point.  His love for his people is real.  If one could sacrifice himself for the saving of his people Paul seems willing to do so, but even Paul knows that his sacrifice would not secure their salvation.  The exaggeration Paul made points to an even greater love already demonstrated.
The Greatest Example Is Jesus
In John 15:13, Jesus said, “Greater love hath no man than this, that a man lay down his life for his friends.”  The greatest love known to man is the sacrifice of self in behalf of others.  Jesus gave His life as a ransom for many (Mark 10:45).  Jesus died for those who were His enemies as well as His friends.  “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.  Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:8-9).  Divine love transcends human love and so attains to the greatest love that the world has ever known!  Christ’s love is superlative love! It is unsurpassable love!  It is incomprehensible love!  “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Eph. 3:19).  Moses’ offer and Paul’s desire pale in significance to the act of selflessness and sacrifice that Jesus demonstrated on the cross.  Moses’ offer to God was refused by God because it was not sufficient.  Paul’s offer expresses his ardent desire for the salvation of his people, but it, too, would not secure salvation.  Jesus’ sacrificial act is the only means sufficient to save men and women from the wrath of God.  The reason for this is that He is the Son of God and His blood is the only means of redemption.  Whenever we proclaim “Jesus Christ and Him crucified” we declare the love of God to all people. If you are waiting for a greater love than what Jesus has already shown, I’m afraid you will be disappointed and lost eternally.  Awake, thou that sleepest and open your eyes to the greatest love of all.