Part Three: The Lord’s Prayer

p. 448 We have now heard what we must do and believe, and wherein consists the best and happiest life. Now follows the third part, i. e. how we ought to pray. For since we are so situated that no man can perfectly keep the Ten Commandments, even though he have begun to believe, and since the devil with all his power, together with the world and our own flesh, resists our endeavors to keep them, nothing is so necessary as that we should resort to the ear of God and call upon him and pray to him, that he would give, preserve and increase in us faith and the fulfilment of the Ten Commandments, and that he would remove everything that is in our way and opposes us therein. But that we might know what and how to pray, our Lord Christ has himself taught us both the mode and the words, as we shall see.

But before we enter upon the explanation of the Lord’s Prayer, it is most necessary to exhort and incite people to prayer, as both Christ and the apostles have done. And the p. 449 first consideration is, that it is our duty to pray because of God’s commandment. For this we learned in the Second Commandment: “Thou shalt not take the name of the Lord thy God in vain,” which requires that we praise that holy name, and call upon it in every time of need, or pray. For to call upon the name of God is nothing else than to pray. Prayer is therefore as rigidly and earnestly and sacredly commanded as to have no other God, not to kill, not to steal, etc. Let no one think, therefore, that it is the same whether he pray or not, as careless people who go about in such delusion, and ask: “Why should I pray? Who knows whether God will hear my prayer, or pay any attention thereto? If I do not pray, some one else will.” And thus they fall into the habit of never praying; and even console themselves, because we condemn false and hypocritical prayers, as though we taught that there is no duty or need of prayer.

But this is ever true, viz. that services which have been practised hitherto in the churches by repetitions and intonations were no prayers. For such external matters, when they are properly observed, may be a good exercise for young children, scholars and simple persons, and may be called singing or reading, but are not really praying. But praying, as the Second Commandment teaches, is to call upon God in every time of need. This he requires of us, and has not left it to our choice. But it is our duty and obligation to pray if we would be Christians, as much as are our duty and obligation to obey our parents and the government; for in prayer and by calling upon it the name of God is truly honored and rightly employed. This we must therefore mark, above all things, that thereby we silence and repel such thoughts as would deter and keep us from prayer. Just as it would be idle for a son to say to his father, “Of what advantage is my obedience? I will go and do what I can; it is all the same;” but there stands the commandment, Thou shalt and must do it. So also here it is not left to my will to do or to leave undone, but I shall and must pray [at the risk of God’s wrath and displeasure.¹

¹ The part enclosed in brackets, which ends with § 11, is wanting in the Ed. Pr. of the Large Catechism, but found in the editions from 1530 on. It was not inserted in the first German edition of the Book of Concord but was adopted by the Latin edition.

This is therefore to be considered and noticed before everything else, that thereby we may silence and repel the thoughts which would keep and deter us from praying—as though it were not of much consequence whether we pray or not, or it were commanded those only who are holier and in better favor with God than we—as indeed the human heart is by nature ever p. 450 despairing, so that it always flees from God, in the thought that he does not wish or desire our prayer, because we are sinners and have merited nothing but his wrath. Against such thoughts (I say) we should regard this commandment and turn to God, that we may not by such disobedience excite his anger still more. For by this commandment he gives us plainly to understand that he will not reject us or cast us off, although we are sinners, but that he would rather draw us to himself, so that we might humble ourselves before him, acknowledge our misery and ruin, and pray for grace and help. Therefore we read in the Scriptures that he is angry also with those who did not return to him, and by their prayers assuage his wrath and seek his grace when they were smitten for their sins.]

From this you are to conclude and think, because it is so solemnly commanded to pray, that you should by no means despise your prayer, but rather set great store by it, and always seek an illustration from the other commandments. A child should by no means despise obedience to father and mother, but should always think: The work is a work of obedience, and what I do, I do with no other intention but because I walk in the obedience and commandment of God, in which I can establish myself and stand firm, and I esteem it a great thing, not on account of any worthiness of mine, but on account of the commandment. So here also what and for what we pray we should regard as demanded by God, and we should do it in obedience to him, thinking: On my account it would amount to nothing; but it shall avail, for the reason that God has commanded it. Therefore whatever be any one’s necessity or desire, he should always come before God in prayer in obedience to this commandment.

We pray, therefore, and exhort most diligently every one to take this to heart and by no means to despise our prayer. For hitherto it has been taught in the name of Satan in such a manner that no one esteemed it, and men supposed it to be enough to do the work, whether God would hear it or not. But that is staking prayer on a risk, and murmuring it on a venture; and therefore it is a lost prayer. For we allow such thoughts as these to deter us and lead us astray: “I am not holy or worthy enough; if I were as godly and holy as St. Peter or St. Paul, then I would pray.” But put such thoughts far away, for just the same commandment which applied to St. Paul applies also to me; and the Second Commandment is given as much on my account as on his account, so that he can boast of no better or holier commandment.

Therefore thou shouldst say: “My prayer is as precious, holy and pleasing to God as that of St. Paul or of the most holy saints.” And this is the reason: “For I will gladly p. 451 grant that he is holier in his person, but not on account of the commandment; since God does not regard prayer on account of the person, but on account of his word and obedience thereto. Yet the reason is this: I rest my prayer upon the same commandment with those of all the saints, and besides I pray for the same thing and for the same reason for which they pray and ever have prayed; and therefore it is as precious to me, as well as much more needful, as to those great saints.”

This is the first and most important point, that all our prayers are based and rest upon obedience to God, irrespective of our person, whether we be sinners or saints, worthy or unworthy. And we must know that God will not have it treated as a jest, but that he is angry, and will punish all who do not pray as surely as he punishes all other disobedience; besides, that he will not suffer our prayers to be in vain or lost. For if he had not purposed to answer your prayer, he would not bid you pray and give so solemn a commandment for that purpose.

In the second place, we should be the more urged and incited to pray because God has also made the promise, and declared that it shall surely be to us as we pray, as he says (Ps. 50:15): “Call upon me in the day of trouble: I will deliver thee.” And Christ, in the Gospel of St. Matthew (7:7): “Ask and it shall be given you;” “For every one that asketh receiveth.” Such promises ought certainly to encourage and animate our hearts to take pleasure and delight in prayer, since he testifies in his Word that our prayer is heartily pleasing to him, and shall assuredly be heard and granted, that we may not despise it or think lightly of it, and pray upon an uncertainty.

This you can hold up to him and say: “Here I come, dear Father, and pray, not of my own purpose or upon my own worthiness, but according to thy commandment and promise, which cannot fail or deceive me.” Whoever, therefore, does not believe this promise, must know again that he excites God to anger by most highly dishonoring him and reproaching him with falsehood.

Besides this, we should be allured and induced to pray because, in addition to this commandment and promise, God anticipates us, and himself arranges the words and form of prayer for us, and places them upon our lips, as to how and what we should pray, that we may see how heartily he pities us in our distress, and may never doubt that such prayer is truly pleasing to him, and shall certainly be answered. This gives indeed a great advantage to this [the Lord’s Prayer] over all prayers that we might ourselves compose. For in them the conscience would ever be in doubt, and might say: I have prayed, but who knows how it pleases him, or whether I have p. 452 adopted the right form and proportions? Hence there is no nobler prayer to be found upon earth than the Lord’s Prayer which we daily pray, because it has this excellent testimony, that God loves to hear it, which we ought not to surrender for all the riches of the world.

And therefore also is it prescribed that we should see and consider the distress which ought to urge and compel us to pray without ceasing. For whoever would pray must have something to present, state and name which he desires; if not, it cannot be called a prayer.

Therefore we have rightly rejected the prayers of monks and priests, who howl and growl in a hostile manner day and night, but none of them think of praying for a hair’s breadth of anything. And if we would collect all the churches, together with all ecclesiastics, they would be obliged to confess that they have never from the heart prayed for even a drop of wine. For none of them has ever purposed to pray from obedience to God and faith in his promise, nor has any one regarded any distress, but they only thought (when they had done their best) that they had done a good work, whereby they paid God for his benefits as men unwilling to take anything from him, but wishing only to give him something of their own.

But where there is to be a true prayer there must be earnestness. Men must feel their distress, and such distress as presses them and compels them to call and cry out; then prayer will be made spontaneously, as it ought to be, and men will require no teaching how to prepare themselves and to attain to the proper devotion. But the distress which ought to concern us most, both for ourselves and for every one, you will find abundantly set forth in the Lord’s Prayer. Therefore it is to serve also to remind us of the same, that we contemplate it and lay it to heart that we may not become remiss in prayer. For we all have necessities and wants enough, but the great want is that we do not feel and realize them. Therefore God also requires that we lament and plead our necessities and wants, not because he does not know them, but that we may kindle our hearts to stronger and greater desires, and open wide our arms to receive so much the more.

It is well, therefore, for every one to accustom himself from his youth daily to pray for all his wants, whenever he is sensible of anything affecting his interests or that of other people, among whom he may be, as for preachers, government, neighbors, domestics; and always (as we have said) to hold up to God his commandment and promise, knowing that he will not have them disregarded. This I say, because I would like to see people brought again to pray truly and earnestly, and not have them go about coldly and indifferently, p. 453 whereby they become daily more unable to pray; which is just what the devil desires, and for what he works with all his powers. For he is well aware what damage and harm it does his cause if men exercise themselves rightly in prayer.

For this we must know, that all our shelter and protection rest in prayer alone. For we are far too feeble to cope with the devil and all his powers and adherents that set themselves against us, and they might easily crush us under their feet. Therefore we must consider and have recourse to those weapons with which Christians must be armed in order to stand against the devil. For what do you think has hitherto accomplished so much in defending us and frustrating the counsels and purposes of our enemies, as well as restraining the murder and insurrection whereby the devil thought to crush us, together with the Gospel, except that the prayer of a few godly men intervened like a wall of iron on our side? We should indeed have been spectators of a far different play, viz. how the devil would have destroyed all Germany in its own blood. Now they may confidently deride it and make a mock of it. But by prayer alone, if we shall only persevere and not become slack we will yet be a match both for them and the devil. For, whenever a godly Christian prays: “Dear Father, let thy will be done,” God speaks from on high and says: “Yes, dear child, it shall be so, in spite of the devil and of all the world.”

Let this be said as an exhortation, that men may learn, first of all, to esteem prayer as something great and precious, and to make a proper distinction between “vain repetitions” and praying for something. For we by no means reject prayer, but the bare, useless howling and murmuring we reject, as Christ himself also rejects and prohibits “vain repetitions.” Now we will most briefly and clearly treat of the Lord’s Prayer. Here we find all needs and distresses comprehended in seven successive articles or petitions, which never cease to pertain to us, and each so great that it ought to constrain us to pray and plead the same all our lives.

p. 453 The First Petition

Hallowed be thy name

This is indeed somewhat obscure, and not in good German idiom. For in our mother-tongue we would say: “Heavenly Father, help that thy name may by all means be holy.” But what is it to pray that his name may be holy? Is it not holy already? Answer: Yes it is always holy in its nature, but not in our use. For God’s name is given to us because we have been baptized and have become Christians, so that we are called children of God, and have the sacraments, whereby he so unites p. 454 us with himself that everything which is his must serve for our use.

But here a great necessity rests upon us, for which we ought to be most concerned, that this name have its proper honor, be esteemed holy and sacred, as our greatest treasure and sanctuary; and that as godly children we pray that the name of God, which is holy in heaven, may also be and remain holy with us upon earth and in all the world.

But how does it become holy among us? Answer, as plainly as it can be said: When both our doctrine and life are godly and Christian. For since in this prayer we call God our Father, it is our duty always to deport and demean ourselves as godly children, that we may not live to his shame, but to his honor and praise.

Now the name of God can be profaned by us either in words or in works. (For whatever we do upon the earth must be either words or works, speech or act.) In the first place, it is profaned if men preach, teach and speak error and delusion in the name of God, so that this name must serve to adorn and to find market for falsehood. Such is indeed the greatest profanation and dishonor of the divine name. In the next place also, where men make use of the holy name as a cloak for their shame by swearing, cursing, conjuring, etc. In the third place, by an openly wicked life and works, when those who are called Christians and people of God are adulterers, drunkards, avaricious, gourmands, envious and slanderers. Here also must the name of God come to shame and be profaned because of us. For just as it is a shame and disgrace to a natural father to have a bad, ruined child that opposes him in words and deeds, so that on its account he suffers reproach and contempt; so also it brings dishonor upon God if we who are called by his name and have all manner of goods from him teach, speak and live in any other manner except as godly and heavenly children, that he must hear it said of us that we cannot be the children of God, but must rather be the children of the devil.

Thus you perceive that in this petition we pray just for that which God has enjoined in the Second Commandment; namely, that his name be not taken in vain to swear, curse, lie, deceive, etc., but be rightly employed to the praise and honor of God. For whoever employs the name of God for any sort of wrong profanes and desecrates this holy name, as aforetime a church was considered desecrated when a murder or any other crime had been perpetrated therein, or when a pyx or altar was desecrated, as though holy in themselves, yet becoming unholy in use. Thus this point is easy and clear as soon as the language is understood, viz. that to hallow is the same as in our idiom to praise, magnify and honor both in word and deed.

p. 455 Here learn of how great need such prayer is. For because we see how full the world is of sects and false teachers, who all wear the holy name as a cover and sham for the doctrines of devils, we ought by all means to pray without ceasing, and to cry and call upon God against all such as preach and believe falsely and whatever opposes and persecutes our Gospel’s pure doctrine, and would suppress it, as bishops, tyrants, fanatics, etc. Likewise also for ourselves who have the Word of God, but are not thankful for it, nor live as you ought according to the same. If now you pray for this with your heart, you can be sure that it pleases God. For he will not hear anything more dear to him than that his honor and praise be considered above everything else, and his Word be taught in its purity and be esteemed precious and holy.

p. 455 The Second Petition

Thy kingdom come

As in the First Petition we prayed that, as respects the honor and name of God, he would prevent the world from adorning its lies and wickedness therewith, but cause it to be esteemed high and holy both in doctrine and life, that he may be praised and magnified in us; so here we pray that his kingdom may come. But just as the name of God is in itself holy, and we pray nevertheless that it be holy among us, so also his kingdom comes of its own power without our prayer, yet we pray nevertheless that it may come to us; that is, that it prevail among us and with us, so that we may be a part of those among whom his name is hallowed and his kingdom prospers.

But what is the kingdom of God? Answer: Nothing else than what we learned in the Creed, that God sent his Son Jesus Christ our Lord into the world to redeem and deliver us from the power of the devil, and to bring us to himself, and to govern us as a King of righteousness, life and salvation against sin, death and an evil conscience. And besides he has given us his Holy Ghost, to apply the same to us by his holy Word, and to illumine and strengthen us by his power in the faith.

Therefore we pray here in the first place that this may be come effective with us, and that the name of God be so praised through his holy Word and a Christian life that we who have accepted it may abide and daily grow therein, and that it may gain approbation and adherence among other people, proceed with power throughout the world, that many may find entrance into the kingdom of grace, be made partakers of redemption, and be so led by the Holy Ghost that we shall for ever remain altogether in a kingdom now begun.

For God’s kingdom comes to us in two ways; first, here p. 456 temporarily through the Word and faith; and secondly, in eternity for ever through revelation. We therefore pray for both, viz. that it may come to us who are not yet therein, and to us who have received the same, by daily increase, and hereafter in eternal life. All that is but as much as to say: Dear Father, we pray, give first thy Word, that the Gospel be preached effectively throughout the world; and secondly, that it be received in faith, and work and live in us, so that through the Word and the power of the Holy Ghost thy kingdom may prevail among us, and the kingdom of the devil be overcome, that it may have no right or power over us, until at last it shall be utterly destroyed, and sin, death and hell shall be exterminated, that we may live for ever in perfect righteousness and blessedness.

From this you perceive that we pray here not for a crust of bread or a temporal, perishable good; but for an eternal, ineffable treasure and everything that God himself can effect; which is far too great for any human heart to think of desiring if he had not himself commanded us to pray for the same.

But because he is God he claims the honor of giving much more and more richly than any one can comprehend—like an eternal, unfailing fountain, which the more it pours forth and overflows, the more it continues to give—and he desires nothing more earnestly of us than that we ask much and great things of him, and again is angry if we do not ask and pray confidently.

For just as if the richest and most mighty emperor would bid a poor beggar ask whatever he might desire, and were prepared to give great imperial presents, and the fool would beg only for a dish of gruel; he would be rightly considered a rogue and a scoundrel, who was despising and making a mock of the invitation of his imperial majesty, and who would not be worthy of coming into his presence. So also it is a great reproach and dishonor to God if we to whom he offers and pledges such great and unspeakable treasures despise the same, and do not have sufficient confidence to receive them, but scarcely venture to pray for a piece of bread.

That is all the fault of the shameful unbelief which does not look to God for as much good as will satisfy the stomach; much less expects without doubt such eternal treasures of God. Therefore we must strengthen ourselves against it, and let this be our first prayer. Then indeed will all else be richly bestowed upon us, as Christ teaches (Matt. 6:33): “Seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you.” For how could he allow us to suffer want in temporal things when he promises that which is eternal and imperishable?

p. 457 The Third Petition

Thy will be done on earth, as it is in heaven.

Thus far we have prayed that God’s name be honored by us, and that his kingdom prevail among us; in which two points is comprehended all that pertains to the honor of God and to our salvation, that we come into the ownership of God and all his possessions. But the great need is, that we cling firmly to them, and do not suffer ourselves to be torn therefrom. For as in a good government it is not only necessary that there be those who build and govern well, but also those who make defence, afford protection and maintain it in security; so here also, although we have prayed for the things of the greatest need, viz. for the Gospel, faith and the Holy Ghost, that he may govern us and redeem us from the power of the devil, we must also pray that his will be done. For if we are to abide therein, there will be quite wonderful encounters, so that, on account of them, we must suffer many thrusts and blows from everything that ventures to oppose and prevent the fulfilment of the two petitions that precede.

For no one believes how the devil opposes and exerts all his powers against them, and cannot suffer that any one teach or believe aright. And it hurts him beyond measure to suffer his lies and abominations, that have been honored under the most specious pretexts of the divine Name, to be exposed, and that he be disgraced, and besides be driven out of the heart, and suffer such a breach to be made in his kingdom. Therefore, with all his power and might he chafes and rages as a fierce enemy, and marshals all his subjects, and enlists the world and our own flesh as his allies. For our flesh is in itself indolent and inclined to evil, even though we have accepted and believe the Word of God. The world, too, is perverse and wicked; this he incites against us in various ways, and kindles and adds fuel, that he may hinder and drive us back, cause us to fall and again bring us under his power. That is all his will, mind and thought, for which he strives day and night, and never rests a moment, but employs all arts, malicious devices, ways and means which he can invent.

We therefore who would be Christians must surely reckon upon having the devil with all his angels, together with the world, as our enemies, who will bring every possible misfortune and grief upon us. For where the Word of God is preached, accepted or believed, and produces fruit, there the holy cross cannot be wanting. And let no one think that he shall have peace; but he must risk whatever he has upon earth—possessions, honor, house and estate, wife and child, body and life. That hurts indeed our flesh and the old Adam. For the p. 458 test is to be steadfast and to suffer with patience whatever afflictions befall us, and to yield whatever is taken from us.

Therefore there is just as much need, as in everything else, that we pray without ceasing: “Dear Father, thy will be done, not the will of the devil and of our enemies, nor of anything that would persecute and destroy thy holy Word, or hinder thy kingdom; and grant that we may bear with patience and may overcome in whatever it be our lot to suffer on account of this thy will, so that our poor flesh may not yield or fall away from weakness or indolence.”

In these three petitions we find expressed in the simplest manner the need which pertains to God himself, yet all for our sakes. For whatever we pray concerns only us, namely, as we have said, that the will of God, which must be done without us, may also be done in us. For as his name must be hallowed and his kingdom come without our prayer, so also his will must be done and succeed, although the devil with all his adherents raise a tumult and rage in fury, and undertake to utterly exterminate the Gospel. But for our own sake we must pray that, even against their fury, his will be also done without hindrance in us, that they may accomplish nothing, and we remain firm against all violence and persecution, and submit to the will of God.

Such prayer must indeed be our protection and defence now, to repel and overcome all that the devil, Pope, bishops, tyrants and heretics can do against our Gospel. Let them rage all together and attempt their utmost, and deliberate and resolve how they may destroy and exterminate us, that their will and counsel may prevail. One or two Christians with this petition alone shall be our wall against them, upon which they shall dash themselves to pieces. This consolation and confidence we have, that the will and purpose of the devil and of all our enemies must fail and come to naught, however proud, secure and powerful they know themselves to be. For if their will were not broken and frustrated, the kingdom of God could not abide upon the earth or his name be hallowed.

p. 458 The Fourth Petition

Give us this day our daily bread.

Here we are mindful of the poor bread-basket, namely, of our body and the necessaries of the temporal life. It is a brief and simple word, but it is also very broad and comprehensive. For if you speak of, and pray for, daily bread, you pray for everything that is necessary in order to have and enjoy the same, and also against everything which interferes with it. Therefore you must enlarge your thoughts and extend them p. 459 afar, not only to the oven or the flour-barrel, but to the distant field and the entire land, which bears and brings to us daily bread and every sort of sustenance. For if God did not cause it to grow, and bless and preserve it in the field, we could never take bread from the oven or have any to set upon the table.

To speak briefly, this petition includes everything that belongs to our entire life in the world. For on that account alone do we need daily bread. But to our life it is not only necessary that our body have food and covering and other necessaries, but also that we live in peace and quiet with those among whom we live and have our intercourse in daily business and conversation and in every manner possible; in short, whatever pertains to the interests of family, of neighbors and of government. For where these things do not prosper as they ought, the necessaries of life also must fail, and life cannot be maintained.

There is, besides, the greatest need to pray for temporal authority and government, as that by which, most of all, God preserves to us our daily bread and all the comforts of this life. For though we had received of God all good things in abundance, we should not be able to retain any of them, or use them in security and happiness, if he did not give us a permanent and peaceful government. For where there are dissension, strife and war, there the daily bread is already taken away, or at least diminished.

Therefore it would be very proper to place in the coat-ofarms of every pious prince the figure of a loaf of bread, instead of that of a lion or of a wreath of rue, or to stamp it upon the coin, to remind both them and their subjects that by their office we have protection and peace, and that without them we could not eat and retain our daily bread. Wherefore also they are worthy of all honor, so that we should give to them for their office what we ought and can, as to those through whom we enjoy in peace and quietness what we have, inasmuch as otherwise we could not retain a farthing; and that in addition we shall also pray for them that through them God may bestow on us still more blessing and good.

Thus we have very briefly indicated how far this petition extends through all interests upon earth. Of this any one might indeed make a long prayer, and with many words enumerate all the things that are included therein, as that we pray God to give to us food and drink, garments, house and estate, and health of body, also that he cause the grain and fruits of the field to grow and produce richly. And that afterwards he help us in our families, giving and preserving to us a godly wife, pious children and servants; cause our work, handicraft, or whatever we have to do to prosper and succeed, and favor p. 460 us with faithful neighbors and good friends, etc. Also to give to emperors, kings and all ranks, and especially to our rulers and all counsellors, magistrates and officers, wisdom, strength and success for good government and victory over the Turks and all our enemies; to give to subjects and the common people obedience, peace and harmony in their life with one another; and that he would preserve us from all sorts of calamity to body and support, as lightning, hail, fire, flood, poison, pestilence, cattle-plague, war and bloodshed, famine, destructive beasts and wicked men, etc. All this it is important to impress upon the simple, viz. that these things come from God and must be prayed for by us.

But this petition is especially directed against our chief enemy, the devil. For all his thought and desire is occupied with depriving us of all that we have from God and hindering us in its enjoyment; and he is not satisfied to obstruct and destroy spiritual government in order that he may lead souls astray by his lies and bring them under his power, but he also seeks to prevent the stability of all government and honorable peaceable relations upon earth. Thus he causes so much contention, murder, sedition and war, also lightning and hail, destruction of grain and cattle, poisoning the air, etc.; in short, he is sorry that any one has a morsel of bread from God and eats the same in peace; and if it were in his power, and our prayer (next to God) did not prevent him, he would not allow a stalk in the field or a farthing in the house, yea, not even an hour of life, to those especially who have the Word of God and endeavor to be Christians.

Thus God also wishes to indicate to us how he cares for us in all our need and faithfully provides also for our daily maintenance. And although he grants and preserves the same even to the wicked and knaves, yet he wishes that we pray to him for it; so that we may recognize that we receive it from his hand, and may feel his paternal goodness toward us therein. For when he withdraws his hand nothing can prosper or be maintained to the end, as is daily seen and experienced. How much trouble there is now in the world only on account of bad coin, yea on account of daily oppression and imposition in common trade, bargaining and labor on the part of those who wantonly oppress the poor and deprive them of their daily bread! This indeed we must allow them to do; but let them take care that they do not omit the common prayer, and that this petition in the Lord’s Prayer be not against them.

p. 461 The Fifth Petition

And forgive us our trespasses, as we forgive those who trespass against us.

This point now pertains to our poor miserable life, which, although we have and believe the Word of God, and do and suffer his will, and are supported by his gifts and blessings, is nevertheless not without sin. For we stumble daily and transgress because we live in the world, among men who do us great wrong and give cause for impatience, anger, revenge, etc. And besides we have Satan at our back, who attacks us on every side, and fights (as we have heard) against all the foregoing petitions, so that it is not possible to stand always firm in such a persistent conflict.

Therefore there is here again great need to call upon God and to pray: “Dear Father, forgive us our trespasses.” Not as though he did not without, and even before, our prayer forgive sin (for he has given us the Gospel, in which is pure forgiveness) before we prayed or ever thought about it. But this is to the intent that we may recognize and accept such forgiveness. For since the flesh in which we daily live is of such a nature that it neither believes nor trusts God, and is ever active in evil lusts and devices, that we sin daily in word and deed, in sins of omission and commission, by which peace of conscience is destroyed, so that it is afraid of the wrath and displeasure of God, and thus loses the comfort and consolation of the Gospel, it is an unceasing necessity that we have recourse to this petition, and obtain therein consolation wherewith to again comfort the conscience.

But this should serve to break our pride and keep us humble. For he has reserved this prerogative to himself, that if any one boast of his godliness and despise others, he may regard himself in the light of this prayer, and thus he will find that he is no better than others, and that in the presence of God all must lower their plumes, and be glad merely that they can attain forgiveness. And let no one think that as long as we live here he can reach such position that he will not need such forgiveness. In short, if God do not forgive without intermission we are lost.

It is therefore the intent of this petition that God would not regard our sins and bring in account against us what we daily deserve; but would deal graciously with us, and forgive, as he has promised, and thus grant us a joyful and confident conscience to stand before him in prayer. For where the heart is not in right relation towards God, nor can take such confidence, it will never more venture to pray. But such confident p. 462 and joyful heart is impossible except in the assurance of the forgiveness of sin.

But there is a necessary yet consolatory addition attached: “As we forgive.”

He has promised that we shall be sure that everything is forgiven and pardoned, yet in so far as we also forgive our neighbor. For just as we daily sin much against God—and yet he forgives us all through grace—so we must ever forgive our neighbor who does us injury, violence and wrong, and shows malice toward us, etc. If, therefore, you do not forgive, then do not think that God forgives you; but if you forgive, you have this consolation and assurance, that you have forgiveness in heaven. This is not on account of your forgiving, for God forgives freely and without condition, out of pure grace, because he has so promised as the Gospel teaches. But he has rather appointed this as a token for our confirmation and assurance in addition to the promise (which accords also with this prayer), (Luke 6:37): “Forgive and ye shall be forgiven.” Therefore Christ also repeats it after the Lord’s Prayer, and says (Matt. 6:14): “For if ye forgive men their trespasses, your heavenly Father will also forgive you.”

This sign is therefore annexed to this petition, that when we pray we remember the promise and think: “Dear Father, for this reason I come and pray thee to forgive me; not that I can make satisfaction, or can merit anything by my works, but because thou hast promised and attached the seal thereto, that I should be as sure as though I had absolution pronounced by thyself.” For as great effects as Baptism and the Lord’s Supper produce, which are appointed as external signs, this sign can also produce to confirm our consciences and cause them to rejoice. And it is especially given for this purpose, viz. that we might practise and make use of it every hour, as that which we have with us at all times.

p. 462 The Sixth Petition

And lead us not into temptation.

We have now heard enough of the struggle and toil required to preserve all that for which we pray, and to persevere therein, which, nevertheless, is not achieved without infirmities and stumbling. Besides, although we have received forgiveness and a good conscience and are entirely acquitted, yet is our life of such a nature that one stands to-day, and to-morrow falls. Therefore, even though we be godly and stand before God with a good conscience, yet we must ever pray that he would not suffer us to relapse and yield to trials and temptations.

p. 463 But this temptation, or (as our old Saxons used to say) Bekovrunge, is of three kinds, namely, of the flesh, of the world and of the devil. For we all dwell in the flesh and carry the old Adam on our shoulders; he exerts himself and daily incites us to wantonness, indolence, excess in eating and drinking, avarice and deception, to defraud our neighbor and to impose upon him, and, in short, to all manner of evil lusts which cleave to us by nature, and to which we are incited by the society and example of other people, and by what we hear and see, which often irritate and corrupt even a guiltless heart.

Then comes the world, which offends us in word and cleed, and impels us to anger and impatience. In short, there is nothing but hatred and envy, enmity, violence and wrong, unfaithfulness, vengeance, cursing, raillery, slander, pride and haughtiness, with superfluous ornament, honor, fame and power, where no one is willing to be the least, but every one desires to sit at the head and to be seen before all.

Then comes the devil, inciting and provoking in all directions, but especially exerting himself in spiritual matters and such as pertain to the conscience, namely, to induce us to despise and disregard the works and Word of God, to tear us from our faith, from hope and from love, and bring us into a perverted faith or unbelief, false security and obduracy; or, on the other hand, to despair, denial of God, blasphemy and innumerable other shocking things. These are indeed snares and nets—yea, real fiery darts which the devil shoots most venomously into the heart, and not flesh and blood.

Great and grievous indeed are these dangers and temptations which every Christian must bear, even though each one were alone by himself. So that every hour that we are in this vile life, where we are attacked on all sides, chased and hunted down, we are moved to cry out and to pray that God would not suffer us to become weary and faint and to relapse into sin, shame and unbelief; for otherwise it would be impossible to overcome even the least temptation.

This, then, is “not leading us into temptation,” viz. when he gives us power and strength to resist, even when the temptation be not taken away or removed. For since we live in the flesh and have the devil about us, no one can escape temptation and allurements; and it cannot be otherwise than that we must endure trials—yea, even be entangled in them; but for this we pray, viz. that we may not fall and be drowned therein.

To feel temptation is therefore a far different thing from consenting or yielding to it. We must all feel it, although not all in the same manner, but some in a greater degree and more severely than others; as youth suffer especially from the flesh, afterwards they that attain to middle life and old age, p. 464 from the world, but others who are occupied with spiritual matters—that is, strong Christians—from the devil. But such feeling, as long as it is against our will and we prefer to be rid of it, can harm no one. For if we did not feel it, it could not be called a temptation. But to consent thereto is when we give it loose reins and do not resist or pray against it.

Therefore we Christians must be armed and daily expect to be incessantly attacked, so that no one go on in security and heedlessly, as though the devil were far from us, but at all times expect and return his blows. For though I now am chaste, patient, kind and in firm faith, the devil will yet this hour send such an arrow into my heart that I can scarcely stand. For he is an enemy that never desists nor becomes tired, so that when one temptation ceases, others always arise anew.

Therefore there is no help or comfort, except to run hither and to take hold of the “Lord’s Prayer,” and thus address God from the heart: “Dear Father, thou hast taught me to pray. Let me not relapse because of temptations.” Thus you shall see that they must desist, and finally yield. Else if you venture to help yourself by your own thoughts and counsel, you will only make the matter worse and give the devil more space. For he has a serpent’s head, which if it gain an opening into which he can pry, the whole body will follow without detention. But prayer can prevent him and drive him back.

p. 464 The Seventh and Last Petition

But deliver us from evil. Amen.

In the Greek text this petition says: “Deliver or preserve us from the evil one, or the malicious one;” and looks as if it were speaking of the devil, as though he would comprehend everything in one, that the entire substance of all our prayer should be directed against our chief enemy. For it is he who prevents and destroys everything among us that we pray for: the name or honor of God, God’s kingdom and will, our daily bread, a cheerful good conscience, etc.

Therefore we finally sum it all up and say: “Dear Father, pray help that we be rid of all these calamities.” But there is nevertheless also included whatever may happen to us under the devil’s kingdom—poverty, shame, death, and, in short, all misery and sorrow which is so without limit upon the earth. For since the devil is not only a liar, but also a murderer, he constantly seeks our life, and wreaks his anger whenever he can affect our bodies with misfortune and harm. Hence it comes that he often breaks men’s necks or drives them to insanity, drowns some, and induces many to commit suicide, and p. 465 to many other terrible calamities. Therefore we have nothing left upon earth to do but to pray against this arch-enemy without ceasing. For unless God preserved us we would not be secure against him for even an hour.

Hence you see again how God wishes us to pray to him for everything also which affects our bodily interests, that we seek and expect help nowhere else except in him alone. But this point he put last. For if we are to be preserved and delivered from all evil, the name of God must be sanctified in us, his kingdom must be with us and his will be done among us. After that he will preserve us from sin and shame, and besides from everything that might harm or injure us.

Thus God has briefly placed before us all the necessities which may ever concern us, so that we might have no excuse for not praying. But all depends upon this, that we learn to say “Amen,” that is, that we do not doubt that our prayer will surely be heard, and that what we pray shall be done. For this is nothing else than the word of undoubting faith, not of one praying at a venture, but of one who knows that God does not lie to him, since he has promised to grant it.

Where, therefore, there is no such faith, there also can be no true prayer. It is, therefore, a pernicious delusion of those who thus pray that they cannot from the heart say “Amen” thereto, and positively conclude that God will answer their prayer, but that they remain in doubt and say, “How should I be so bold as to boast that God will answer my prayer? Since I am nothing but a poor sinner,” etc.

The reason for this is, they regard not the promise of God, but their own work and worthiness, whereby they despise God and reproach him with lying, and therefore they receive nothing. As St. James says (1:6): “But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.“Only consider the importance that God attaches to our being, sure that we do not pray in vain, and to our avoidance of a light estimation of prayer.