be taken as the explanation, that God will be King in the world when all shall subject themselves to his will. We are not here treating of that secret will by which he governs all things, and destines them to their end (see chap. 24, s. 17). For although devils and men rise in tumult against him, he is able by his incomprehensible counsel not only to turn aside their violence, but make it subservient to the execution of his decrees. What we here speak of is another will of God, namely, that of which voluntary obedience is the counterpart; and, therefore, heaven is expressly contrasted with earth, because, as is said in The Psalms, the angels “do his commandments, hearkening unto the voice of his word,” (Ps. 103:20). We are, therefore, enjoined to pray that as everything done in heaven is at the command of God, and the angels are calmly disposed to do all that is right, so the earth may be brought under his authority, all rebellion and depravity having been extinguished. In presenting this request we renounce the desires of the flesh, because he who does not entirely resign his affections to God, does as much as in him lies to oppose the divine will, since everything which proceeds from us is vicious. Again, by this prayer we are taught to deny ourselves, that God may rule us according to his pleasure; and not only so, but also having annihilated our own may create new thoughts and new minds so that we shall have no desire save that of entire agreement with his will; in short, wish nothing of ourselves, but have our hearts governed by his Spirit, under whose inward teaching we may learn to love those things which please and hate those things which displease him. Hence also we must desire that he would nullify and suppress all affections which are repugnant to his will. Such are the three first heads of the prayer, in presenting which we should have the glory of God only in view, taking no account of ourselves, and paying no respect to our own advantage, which, though it is thereby greatly promoted, is not here to be the subject of request. And though all the events prayed for must happen in their own time, without being either thought of, wished, or asked by us, it is still our duty to wish and ask for them. And it is of no slight importance to do so, that we may testify and profess that we are the servants and children of God, desirous by every means in our power to promote the honour due to him as our Lord and Father, and truly and thoroughly devoted to his service. Hence if men, in praying that the name of God may be hallowed, that his kingdom may come, and his will be done, are not influenced by this zeal for the promotion of his glory, they are not to be accounted among the servants and children of God; and as all these things will take place against their will, so they will turn out to their confusion and destruction. 44. Now comes the second part of the prayer, in which we descend to our own interests, not, indeed, that we are to lose sight of the glory of God (to which, as Paul declares, we must have respect even in meat and drink, 1 Cor. 10:31), and ask only what is expedient for ourselves; but the distinction, as we have already observed, is this: God claiming the three first petitions as specially his own, carries us entirely to himself, that in this way he may prove our piety. Next he permits us to look to our own advantage, but still on the condition, BENEFITS…
that when we ask anything for ourselves it must be in order that all the benefits which he confers may show forth his glory, there being nothing more incumbent on us than to live and die to him. By the first petition of the second part, GIVE US THIS DAY OUR DAILY BREAD, we pray in general that God would give us all things which the body requires in this sublunary state, not only food and clothing, but everything which he knows will assist us to eat our bread in peace. In this way we briefly cast our care upon him, and commit ourselves to his providence, that he may feed, foster, and preserve us. For our heavenly Father disdains not to take our body under his charge and protection, that he may exercise our faith in those minute matters, while we look to him for everything, even to a morsel of bread and a drop of water. For since, owing to some strange inequality, we feel more concern for the body than for the soul, many who can trust the latter to God still continue anxious about the former, still hesitate as to what they are to eat, as to how they are to be clothed, and are in trepidation whenever their hands are not filled with corn, and wine, and oil, so much more value do we set on this shadowy, fleeting life, than on a blessed immortality. But those who, trusting to God, have once cast away that anxiety about the flesh, immediately look to him for greater gifts, even salvation and eternal life. It is no slight exercise of faith, therefore, to hope in God for things which would otherwise give us so much concern; nor have we made little progress when we get quit of this unbelief, which cleaves, as it were, to our very bones. The speculations of some concerning supersubstantial bread seem to be very little accordant with our Savior’s meaning; for our prayer would be defective were we not to ascribe to God the nourishment even of this fading life. The reason which they give is heathenish—viz. that it is inconsistent with the character of sons of God, who ought to be spiritual, not only to occupy their mind with earthly cares, but to suppose God also occu- pied with them. As if his blessing and paternal favour were not eminently displayed in giving us food, or as if there were nothing in the declaration that godliness hath “the promise of the life that now is, and of that which is to come,” (1 Tim. 4:8). But although the forgiveness of sins is of far more importance than the nourishment of the body, yet Christ has set down the inferior in the prior place, in order that he might gradually raise us to the other two pe- titions, which properly belong to the heavenly life,—in this providing for our sluggishness. We are enjoined to ask our bread, that we may be contented with the measure which our heavenly Father is pleased to dispense, and not strive to make gain by illicit arts. Meanwhile, we must hold that the title by which it is ours is donation, because, as Moses says (Lev. 26:20, Deut. 8:17), neither our industry, nor labour, nor hands, acquire any thing for us, unless the blessing of God be present; nay, not even would abundance of bread be of the least avail were it not divinely converted into nourishment. And hence this liberality of God is not less necessary to the rich than the poor, because, though their cellars and barns were full, they would be parched and pine with want did they not enjoy his favour along with their bread. The terms this day, or, as it is in another Evangelist, daily, and also the epithet daily, lay a BENEFITS…
restraint on our immoderate desire of fleeting good—a desire which we are extremely apt to indulge to excess, and from which other evils ensue: for when our supply is in richer abundance we ambitiously squander it in pleasure, luxury, ostentation, or other kinds of extravagance. Wherefore, we are only enjoined to ask as much as our necessity requires, and as it were for each day, confiding that our heavenly Father, who gives us the supply of to-day, will not fail us on the morrow. How great soever our abundance may be, however well filled our cellars and granaries, we must still always ask for daily bread, for we must feel assured that all substance is nothing, unless in so far as the Lord, by pouring out his blessing, make it fruitful during its whole progress; for even that which is in our hand is not ours except in so far as he every hour portions it out, and permits us to use it. As nothing is more difficult to human pride than the admission of this truth, the Lord declares that he gave a special proof for all ages, when he fed his people with manna in the desert (Deut. 8:3), that he might remind us that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God,” (Mt. 4:4). It is thus intimated, that by his power alone our life and strength are sustained, though he ministers supply to us by bodily instru- ments. In like manner, whenever it so pleases, he gives us a proof of an opposite description, by breaking the strength, or, as he himself calls it, the staff of bread (Lev. 26:26), and leaving us even while eating to pine with hunger, and while drinking to be parched with thirst. Those who, not contented with daily bread, indulge an unrestrained insatiable cupidity, or those who are full of their own abundance, and trust in their own riches, only mock God by offering up this prayer. For the former ask what they would be unwilling to obtain, nay, what they most of all abominate, namely, daily bread only, and as much as in them lies dis- guise their avarice from God, whereas true prayer should pour out the whole soul and every inward feeling before him. The latter, again, ask what they do not at all expect to obtain, namely, what they imagine that they in themselves already possess. In its being called ours, God, as we have already said, gives a striking display of his kindness, making that to be ours to which we have no just claim. Nor must we reject the view to which I have already adver- ted—viz. that this name is given to what is obtained by just and honest labour, as contrasted with what is obtained by fraud and rapine, nothing being our own which we obtain with injury to others. When we ask God to give us, the meaning is, that the thing asked is simply and freely the gift of God, whatever be the quarter from which it comes to us, even when it seems to have been specially prepared by our own art and industry, and procured by our hands, since it is to his blessing alone that all our labors owe their success. 45. The next petition is, FORGIVE ITS OUR DEBTS. In this and the following petition our Saviour has briefly comprehended whatever is conducive to the heavenly life, as these two members contain the spiritual covenant which God made for the salvation of his Church, “I will put my law in their inward parts, and write it on their hearts.” “I will pardon all their iniquities,” (Jer. 31:33; 33:8). Here our Saviour begins with the forgiveness of sins, and then BENEFITS…
adds the subsequent blessing—viz. that God would protect us by the power, and support us by the aid of his Spirit, so that we may stand invincible against all temptations. To sins he gives the name of debts, because we owe the punishment due to them, a debt which we could not possibly pay were we not discharged by this remission, the result of his free mercy, when he freely expunges the debt, accepting nothing in return; but of his own mercy receiving satisfaction in Christ, who gave himself a ransom for us (Rom. 3:24). Hence, those who expect to satisfy God by merits of their own or of others, or to compensate and purchase forgiveness by means of satisfactions, have no share in this free pardon, and while they address God in this petition, do nothing more than subscribe their own accusation, and seal their condem- nation by their own testimony. For they confess that they are debtors, unless they are dis- charged by means of forgiveness. This forgiveness, however, they do not receive, but rather reject, when they obtrude their merits and satisfactions upon God, since by so doing they do not implore his mercy, but appeal to his justice. Let those, again, who dream of a perfection which makes it unnecessary to seek pardon, find their disciples among those whose itching ears incline them to imposture217 (see Calv. on Dan. 9:20); only let them understand that those whom they thus acquire have been carried away from Christ, since he, by instructing all to confess their guilt, receives none but sinners, not that he may soothe, and so encourage them in their sins, but because he knows that believers are never so divested of the sins of the flesh as not to remain subject to the justice of God. It is, indeed, to be wished, it ought even to be our strenuous endeavour, to perform all the parts of our duty, so as truly to congratulate ourselves before God as being pure from every stain; but as God is pleased to renew his image in us by degrees, so that to some extent there is always a residue of corruption in our flesh, we ought by no means to neglect the remedy. But if Christ, according to the authority given him by his Father, enjoins us, during the whole course of our lives, to implore pardon, who can tolerate those new teachers who, by the phantom of perfect innocence, endeavour to dazzle the simple, and make them believe that they can render themselves completely free from guilt? This, as John declares, is nothing else than to make God a liar (1 John 1:10). In like manner, those foolish men mutilate the covenant in which we have seen that our salvation is contained by concealing one head of it, and so destroying it entirely; being guilty not only of profanity in that they separate things which ought to be indissolubly connected; but also of wickedness and cruelty in overwhelming wretched souls with des- pair—of treachery also to themselves and their followers, in that they encourage themselves in a carelessness diametrically opposed to the mercy of God. It is excessively childish to object, that when they long for the advent of the kingdom of God, they at the same time pray for the abolition of sin. In the former division of the prayer absolute perfection is set before us; but in the latter our own weakness. Thus the two fitly correspond to each other—we French, “Telles disciples qu’ils voudront;”—such disciples as they will. BENEFITS…
strive for the goal, and at the same time neglect not the remedies which our necessities re- quire. In the next part of the petition we pray to be forgiven, “as we forgive our debtors;” that is, as we spare and pardon all by whom we are in any way offended, either in deed by unjust, or in word by contumelious treatment. Not that we can forgive the guilt of a fault or offense; this belongs to God only; but we can forgive to this extent: we can voluntarily divest our minds of wrath, hatred, and revenge, and efface the remembrance of injuries by a voluntary oblivion. Wherefore, we are not to ask the forgiveness of our sins from God, unless we forgive the offenses of all who are or have been injurious to us. If we retain any hatred in our minds, if we meditate revenge, and devise the means of hurting; nay, if we do not return to a good understanding with our enemies, perform every kind of friendly office, and endeavour to effect a reconciliation with them, we by this petition beseech God not to grant us forgiveness. For we ask him to do to us as we do to others. This is the same as asking him not to do unless we do also. What, then, do such persons obtain by this petition but a heavier judgment? Lastly, it is to be observed that the condition of being forgiven as we forgive our debtors, is not added because by forgiving others we deserve forgiveness, as if the cause of forgiveness were expressed; but by the use of this expression the Lord has been pleased partly to solace the weakness of our faith, using it as a sign to assure us that our sins are as certainly forgiven as we are certainly conscious of having forgiven others, when our mind is completely purged from all envy, hatred, and malice; and partly using as a badge by which he excludes from the number of his children all who, prone to revenge and reluctant to forgive, obstinately keep up their enmity, cherishing against others that indignation which they deprecate from themselves; so that they should not venture to invoke him as a Father. In the Gospel of Luke, we have this distinctly stated in the words of Christ. 46. The sixth petition corresponds (as we have observed) to the promise218 of writing the law upon our hearts; but because we do not obey God without a continual warfare, without sharp and arduous contests, we here pray that he would furnish us with armour, and defend us by his protection, that we may be able to obtain the victory. By this we are reminded that we not only have need of the gift of the Spirit inwardly to soften our hearts, and turn and direct them to the obedience of God, but also of his assistance, to render us invincible by all the wiles and violent assaults of Satan. The forms of temptation are many and various. The depraved conceptions of our minds provoking us to transgress the law—conceptions which our concupiscence suggests or the devil excites, are temptations; and things which in their own nature are not evil, become temptations by the wiles of the The French adds, “que Dieu nous a donnee et faite;”—which God has given and performed to us. BENEFITS…
devil, when they are presented to our eyes in such a way that the view of them makes us withdraw or decline from God.219 These temptations are both on the right hand and on the left. On the right, when riches, power, and honours, which by their glare, and the semblance of good which they present, generally dazzle the eyes of men, and so entice by their bland- ishments, that, caught by their snares, and intoxicated by their sweetness, they forget their God: on the left, when offended by the hardship and bitterness of poverty, disgrace, contempt, afflictions, and other things of that description, they despond, cast away their confidence and hope, and are at length totally estranged from God. In regard to both kinds of temptation, which either enkindled in us by concupiscence) or presented by the craft of Satan’s war against us, we pray God the Father not to allow us to be overcome, but rather to raise and support us by his hand, that strengthened by his mighty power we may stand firm against all the assaults of our malignant enemy, whatever be the thoughts which he sends into our minds; next we pray that whatever of either description is allotted us, we may turn to good, that is, may neither be inflated with prosperity, nor cast down by adversity. Here, however, we do not ask to be altogether exempted from temptation, which is very necessary to excite, stimulate, and urge us on, that we may not become too lethargic. It was not without reason that David wished to be tried, nor is it without cause that the Lord daily tries his elect, chastising them by disgrace, poverty, tribulation, and other kinds of cross.220 But the temptations of God and Satan are very different: Satan tempts, that he may destroy, condemn, confound, throw headlong; God, that by proving his people he may make trial of their sin- cerity, and by exercising their strength confirm it; may mortify, tame, and cauterize their flesh, which, if not curbed in this manner, would wanton and exult above measure. Besides, Satan attacks those who are unarmed and unprepared, that he may destroy them unawares; whereas whatever God sends, he “will with the temptation also make a way to escape, that ye may be able to bear it.” Whether by the term evil we understand the devil or sin, is not of the least consequence. Satan is indeed the very enemy who lays snares for our life, but it is by sin that he is armed for our destruction. Our petition, therefore, is, that we may not be overcome or overwhelmed with temptation, but in the strength of the Lord may stand firm against all the powers by which we are assailed; in other words, may not fall under temptation: that being thus taken under his charge and protection, we may remain invincible by sin, death, the gates of hell, and the whole power of the devil; in other words, be delivered from evil. Here it is carefully to be observed, that we have no strength to contend with such James 1:2, 14; Mt. 4:1, 3; 1 Thess. 3:5; 2 Cor. 6:7, 8. Ps. 26:2; Gen. 22:1; Deut. 8:2; 13:3; 1 Cor. 10:13; 2 Pet. 11:9; 1 Pet. 5:8. For the sense in which God is said to lead us into temptation, see the end of this section. BENEFITS…
a combatant as the devil, or to sustain the violence of his assault. Were it otherwise, it would be mockery of God to ask of him what we already possess in ourselves. Assuredly those who in self-confidence prepare for such a fight, do not understand how bold and well-equipped the enemy is with whom they have to do. Now we ask to be delivered from his power, as from the mouth of some furious raging lion, who would instantly tear us with his teeth and claws, and swallow us up, did not the Lord rescue us from the midst of death; at the same time knowing that if the Lord is present and will fight for us while we stand by, through him “we shall do valiantly,” (Ps. 60:12). Let others if they will confide in the powers and re- sources of their free will which they think they possess; enough for us that we stand and are strong in the power of God alone. But the prayer comprehends more than at first sight it seems to do. For if the Spirit of God is our strength in waging the contest with Satan, we cannot gain the victory unless we are filled with him, and thereby freed from all infirmity of the flesh. Therefore, when we pray to be delivered from sin and Satan, we at the same time desire to be enriched with new supplies of divine grace, until completely replenished with them, we triumph over every evil. To some it seems rude and harsh to ask God not to lead us into temptation, since, as James declares (James 1:13), it is contrary to his nature to do so. This difficulty has already been partly solved by the fact that our concupiscence is the cause, and therefore properly bears the blame of all the temptations by which we are overcome. All that James means is, that it is vain and unjust to ascribe to God vices which our own consciousness compels us to impute to ourselves. But this is no reason why God may not when he sees it meet bring us into bondage to Satan, give us up to a reprobate mind and shameful lusts, and so by a just, indeed, but often hidden judgment, lead us into temptation. Though the cause is often concealed from men, it is well known to him. Hence we may see that the expression is not improper, if we are persuaded that it is not without cause he so often threatens to give sure signs of his vengeance, by blinding the reprobate, and hardening their hearts. 47. These three petitions, in which we specially commend ourselves and all that we have to God, clearly show what we formerly observed (sec. 38, 39), that the prayers of Christians should be public, and have respect to the public edification of the Church and the advance- ment of believers in spiritual communion. For no one requests that anything should be given to him as an individual, but we all ask in common for daily bread and the forgiveness of sins, not to be led into temptation, but delivered from evil. Moreover, there is subjoined the reason for our great boldness in asking and confidence of obtaining (sec. 11, 36). Although this does not exist in the Latin copies, yet as it accords so well with the whole, we cannot think of omitting it. The words are, THINE IS THE KINGDOM, AND THE POWER, AND BENEFITS…
THE GLORY, FOR EVER. Here is the calm and firm assurance of our faith. For were our prayers to be commended to God by our own worth, who would venture even to whisper before him? Now, however wretched we may be, however unworthy, however devoid of commendation, we shall never want a reason for prayer, nor a ground of confidence, since the kingdom, power, and glory, can never be wrested from our Father. The last word is AMEN, by which is expressed the eagerness of our desire to obtain the things which we ask, while our hope is confirmed, that all things have already been obtained and will assuredly be granted to us, seeing they have been promised by God, who cannot deceive. This accords with the form of expression to which we have already adverted: “Grant, O Lord, for thy name’s sake, not on account of us or of our righteousness.” By this the saints not only express the end of their prayers, but confess that they are unworthy of obtaining did not God find the cause in himself and were not their confidence founded entirely on his nature. 48. All things that we ought, indeed all that we are able, to ask of God, are contained in this formula, and as it were rule, of prayer delivered by Christ, our divine Master, whom the Father has appointed to be our teacher, and to whom alone he would have us to listen (Mt. 17:5). For he ever was the eternal wisdom of the Father, and being made man, was manifested as the Wonderful, the Counsellor (Isa. 11:2). Accordingly, this prayer is complete in all its parts, so complete, that whatever is extraneous and foreign to it, whatever cannot be referred to it, is impious and unworthy of the approbation of God. For he has here sum- marily prescribed what is worthy of him, what is acceptable to him, and what is necessary for us; in short, whatever he is pleased to grant. Those, therefore, who presume to go further and ask something more from God, first seek to add of their own to the wisdom of God (this it is insane blasphemy to do); secondly, refusing to confine themselves within the will of God, and despising it, they wander as their cupidity directs; lastly, they will never obtain anything, seeing they pray without faith. For there cannot be a doubt that all such prayers are made without faith, because at variance with the word of God, on which if faith do not always lean it cannot possibly stand. Those who, disregarding the Master’s rule, indulge their own wishes, not only have not the word of God, but as much as in them lies oppose it. Hence Tertullian (De Fuga in Persequutione) has not less truly than elegantly termed it Lawful Prayer, tacitly intimating that all other prayers are lawless and illicit. 49. By this, however, we would not have it understood that we are so restricted to this form of prayer as to make it unlawful to change a word or syllable of it. For in Scripture we meet with many prayers differing greatly from it in word, yet written by the same Spirit, and capable of being used by us with the greatest advantage. Many prayers also are continually suggested to believers by the same Spirit, though in expression they bear no great resemblance BENEFITS…
to it. All we mean to say is, that no man should wish, expect, or ask anything which is not summarily comprehended in this prayer. Though the words may be very different, there must be no difference in the sense. In this way, all prayers, both those which are contained in the Scripture, and those which come forth from pious breasts, must be referred to it, certainly none can ever equal it, far less surpass it in perfection. It omits nothing which we can conceive in praise of God, nothing which we can imagine advantageous to man, and the whole is so exact that all hope of improving it may well be renounced. In short, let us remember that we have here the doctrine of heavenly wisdom. God has taught what he willed; he willed what was necessary.