Calvin, Institutes, Vol.3, Part 24
(... continued from part 23)
31. Hence it is perfectly clear that neither words nor singing
(if used in prayer) are of the least consequence, or avail one iota
with God, unless they proceed from deep feeling in the heart. Nay,
rather they provoke his anger against us, if they come from the lips
and throat only, since this is to abuse his sacred name, and hold
his majesty in derision. This we infer from the words of Isaiah,
which, though their meaning is of wider extent, go to rebuke this
vice also: "Forasmuch as this people draw near me with their mouth,
and with their lips do honour me, but have removed their heart far
from me, and their fear toward me is taught by the precept of men:
therefore, behold, I will proceed to do a marvellous work among this
people, even a marvellous work and a wonder: for the wisdom of their
wise men shall perish, and the understanding of their prudent men
shall be hid," (Isa. 29: 13.) Still we do not condemn words or
singing, but rather greatly commend them, provided the feeling of
the mind goes along with them. For in this way the thought of God is
kept alive on our minds, which, from their fickle and versatile
nature, soon relax, and are distracted by various objects, unless
various means are used to support them. Besides, since the glory of
God ought in a manner to be displayed in each part of our body, the
special service to which the tongue should be devoted is that of
singing and speaking, inasmuch as it has been expressly created to
declare and proclaim the praise of God. This employment of the
tongue is chiefly in the public services which are performed in the
meeting of the saints. In this way the God whom we serve in one
spirit and one faith, we glorify together as it were with one voice
and one mouth; and that openly, so that each may in turn receive the
confession of his brother's faith, and be invited and incited to
imitate it.
32. It is certain that the use of singing in churches (which I
may mention in passing) is not only very ancient, but was also used
by the Apostles, as we may gather from the words of Paul, "I will
sing with the spirit, and I will sing with the understanding also,"
(1 Cor. 14: 15.) In like manner he says to the Colossians, "Teaching
and admonishing one another in psalms, and hymns, and spiritual
songs, singing with grace in your hearts to the Lord," (Col. 3: 16.)
In the former passage, he enjoins us to sing with the voice and the
heart; in the latter, he commends spiritual Songs, by which the
pious mutually edify each other. That it was not an universal
practice, however, is attested by Augustine, (Confess. Lib. 9: cap.
7,) who states that the church of Milan first began to use singing
in the time of Ambrose, when the orthodox faith being persecuted by
Justina, the mother of Valentinian, the vigils of the people were
more frequent than usual;[17] and that the practice was afterwards
followed by the other Western churches. He had said a little before
that the custom came from the East.[18] He also intimates (Retract.
Lib. 2:) that it was received in Africa in his own time. His words
are, "Hilarius, a man of tribunitial rank, assailed with the
bitterest invectives he could use the custom which then began to
exist at Carthage, of singing hymns from the book of Psalms at the
altar, either before the oblation, or when it was distributed to the
people; I answered him, at the request of my brethren."[19] And
certainly if singing is tempered to a gravity befitting the presence
of God and angels, it both gives dignity and grace to sacred
actions, and has a very powerful tendency to stir up the mind to
true zeal and ardor in prayer. We must, however, carefully beware,
lest our ears be more intent on the music than our minds on the
spiritual meaning of the words. Augustine confesses (Confess. Lib.
10: cap. 33) that the fear of this danger sometimes made him wish
for the introduction of a practice observed by Athanasius, who
ordered the reader to use only a gentle inflection of the voice,
more akin to recitation than singing. But on again considering how
many advantages were derived from singing, he inclined to the other
side.[20] If this moderation is used, there cannot be a doubt that
the practice is most sacred and salutary. On the other hand, songs
composed merely to tickle and delight the ear are unbecoming the
majesty of the Church, and cannot but be most displeasing to God.
33. It is also plain that the public prayers are not to be
couched in Greek among the Latins, nor in Latin among the French or
English, (as hitherto has been every where practised,) but in the
vulgar tongue, so that all present may understand them, since they
ought to be used for the edification of the whole Church, which
cannot be in the least degree benefited by a sound not understood.
Those who are not moved by any reason of humanity or charity, ought
at least to be somewhat moved by the authority of Paul, whose words
are by no means ambiguous: "When thou shalt bless with the spirit,
how shall he that occupieth the room of the unlearned say, Amen, at
thy giving of thanks, seeing he understandeth not what thou sayest?
For thou verily givest thanks, but the other is not edified," (1
Cor. 14: 16, 17.) How then can one sufficiently admire the unbridled
license of the Papists, who, while the Apostle publicly protests
against it, hesitate not to bawl out the most verbose prayers in a
foreign tongue, prayers of which they themselves sometimes do not
understand one syllable, and which they have no wish that others
should understand?[21] Different is the course which Paul
prescribes, "What is it then? I will pray with the spirit, and I
will pray with the understanding also; I will sing with the spirit,
and I will sing with the understanding also:" meaning by the
_spirit_ the special gift of tongues, which some who had received it
abused when they dissevered it from the mind, that is, the
understanding. The principle we must always hold is, that in all
prayer, public and private, the tongue without the mind must be
displeasing to God. Moreover, the mind must be so incited, as in
ardor of thought far to surpass what the tongue is able to express.
Lastly, the tongue is not even necessary to private prayer, unless
in so far as the internal feeling is insufficient for incitement, or
the vehemence of the incitement carries the utterance of the tongue
along with it. For although the best prayers are sometimes without
utterance, yet when the feeling of the mind is overpowering, the
tongue spontaneously breaks forth into utterance, and our other
members into gesture. Hence that dubious muttering of Hannah, (1
Sam. 1: 13,) something similar to which is experienced by all the
saints when concise and abrupt expressions escape from them. The
bodily gestures usually observed in prayer, such as kneeling and
uncovering of the head, (Calv. in Acts 20: 36,) are exercises by
which we attempt to rise to higher veneration of God.
34. We must now attend not only to a surer method, but also
form of prayer, that, namely, which our heavenly Father has
delivered to us by his beloved Son, and in which we may recognize
his boundless goodness and condescension, (Matth. 6: 9; Luke 11: 2.)
Besides admonishing and exhorting us to seek him in our every
necessity, (as children are wont to betake themselves to the
protection of their parents when oppressed with any anxiety,) seeing
that we were not fully aware how great our poverty was, or what was
right or for our interest to ask, he has provided for this
ignorance; that wherein our capacity failed he has sufficiently
supplied. For he has given us a form in which is set before us as in
a picture every thing which it is lawful to wish, every thing which
is conducive to our interest, every thing which it is necessary to
demand. From his goodness in this respect we derive the great
comfort of knowing, that as we ask almost in his words, we ask
nothing that is absurd, or foreign, or unseasonable; nothing, in
short, that is not agreeable to him. Plato, seeing the ignorance of
men in presenting their desires to God, desires which if granted
would often be most injurious to them, declares the best form of
prayer to be that which an ancient poet has furnished: "O king
Jupiter, give what is best, whether we wish it or wish it not; but
avert from us what is evil even though we ask it," (Plato, Alcibiad.
2:) This heathen shows his wisdom in discerning how dangerous it is
to ask of God what our own passion dictates; while, at the same
time, he reminds us of our unhappy condition in not being able to
open our lips before God without dangers unless his Spirit instruct
us how to pray aright, (Rom. 8: 26.) The higher value, therefore,
ought we to set on the privilege, when the only begotten Son of God
puts words into our lips, and thus relieves our minds of all
hesitation.
35. This form or rule of prayer is composed of _six petitions_.
For I am prevented from agreeing with those who divide it into
_seven_ by the adversative mode of diction used by the Evangelist,
who appears to have intended to unite the two members together; as
if he had said, Do not allow us to be overcome by temptation, but
rather bring assistance to our frailty, and deliver us that we may
not fall. Ancient writers[22] also agree with us, that what is added
by Matthew as a seventh head is to be considered as explanatory of
the sixth petition.[23] But though in every part of the prayer the
first place is assigned to the glory of God, still this is more
especially the object of the three first petitions, in which we are
to look to the glory of God alone, without any reference to what is
called our own advantage. The three remaining petitions are devoted
to our interest, and properly relate to things which it is useful
for us to ask. When we ask that the name of God may be hallowed, as
God wishes to prove whether we love and serve him freely, or from
the hope of reward, we are not to think at all of our own interest;
we must set his glory before our eyes, and keep them intent upon it
alone. In the other similar petitions, this is the only manner in
which we ought to be affected. It is true, that in this way our own
interest is greatly promoted, because, when the name of God is
hallowed in the way we ask, our own sanctification also is thereby
promoted. But in regard to this advantage, we must, as I have said,
shut our eyes, and be in a manner blind, so as not even to see it;
and hence were all hope of our private advantage cut off, we still
should never cease to wish and pray for this hallowing, and every
thing else which pertains to the glory of God. We have examples in
Moses and Paul, who did not count it grievous to turn away their
eyes and minds from themselves, and with intense and fervent zeal
long for death, if by their loss the kingdom and glory of God might
be promoted, (Exod. 32: 32; Rom. 9: 3.) On the other hand, when we
ask for daily bread, although we desire what is advantageous for
ourselves, we ought also especially to seek the glory of God, so
much so that we would not ask at all unless it were to turn to his
glory. Let us now proceed to an exposition of the Prayer. OUR
FATHER WHICH ART IN HEAVEN.
36. The first thing suggested at the very outset is, as we have
already said, (sec. 17-19,) that all our prayers to God ought only
to be presented in the name of Christ, as there is no other name
which can recommend them. In calling God our Father, we certainly
plead the name of Christ. For with what confidence could any man
call God his Father? Who would have the presumption to arrogate to
himself the honour of a son of God were we not gratuitously adopted
as his sons in Christ? He being the true Son, has been given to us
as a brother, so that that which he possesses as his own by nature
becomes ours by adoption, if we embrace this great mercy with firm
faith. As John says, "As many as received him, to them gave he power
to become the sons of God, even to them that believe in his name,"
(John 1: 12.) Hence he both calls himself our Father, and is pleased
to be so called by us, by this delightful name relieving us of all
distrust, since no where can a stronger affection be found than in a
father. Hence, too, he could not have given us a stronger testimony
of his boundless love than in calling us his sons. But his love
towards us is so much the greater and more excellent than that of
earthly parents, the farther he surpasses all men in goodness and
mercy, (Isaiah 63: 16.) Earthly parents, laying aside all paternal
affection, might abandon their offspring; he will never abandon us,
(Ps. 27: 10,) seeing he cannot deny himself. For we have his
promise, "If ye then, being evil, know how to give good gifts unto
your children, how much more shall your Father which is in heaven
give good things to them that ask him?" (Matth. 7: 11.) In like
manner in the prophet, "Can a woman forget her sucking child, that
she should not have compassion on the son of her womb? Yea, they may
forget, yet will not I forget thee," (Isaiah 49: 15.) But if we are
his sons, then as a son cannot betake himself to the protection of a
stranger and a foreigner without at the same time complaining of his
father's cruelty or poverty, so we cannot ask assistance from any
other quarter than from him, unless we would upbraid him with
poverty, or want of means, or cruelty and excessive austerity.
37. Nor let us allege that we are justly rendered timid by a
consciousness of sin, by which our Father, though mild and merciful,
is daily offended. For if among men a son cannot have a better
advocate to plead his cause with his father, and cannot employ a
better intercessor to regain his lost favour, than if he come
himself suppliant and downcast, acknowledging his fault, to implore
the mercy of his father, whose paternal feelings cannot but be moved
by such entreaties, what will that "Father of all mercies, and God
of all comfort," do? (2 Cor. i. 3.) Will he not rather listen to the
tears and groans of his children, when supplicating for themselves,
(especially seeing he invites and exhorts us to do so,) than to any
advocacy of others to whom the timid have recourse, not without some
semblance of despair, because they are distrustful of their father's
mildness and clemency? The exuberance of his paternal kindness he
sets before us in the parable, (Luke 15: 20; see Calv. Comm.) when
the father with open arms receives the son who had gone away from
him, wasted his substance in riotous living, and in all ways
grievously sinned against him. He waits not till pardon is asked in
words, but, anticipating the request, recognizes him afar off, runs
to meet him, consoles him, and restores him to favour. By setting
before us this admirable example of mildness in a man, he designed
to show in how much greater abundance we may expect it from him who
is not only a Father, but the best and most merciful of all fathers,
however ungrateful, rebellious, and wicked sons we may be, provided
only we throw ourselves upon his mercy. And the better to assure us
that he is such a Father if we are Christians, he has been pleased
to be called not only a Father, but our Father, as if we were
pleading with him after this manner, O Father, who art possessed of
so much affection for thy children, and art so ready to forgive, we
thy children approach thee and present our requests, fully persuaded
that thou hast no other feelings towards us than those of a father,
though we are unworthy of such a parent.[24] But as our narrow
hearts are incapable of comprehending such boundless favour, Christ
is not only the earnest and pledge of our adoption, but also gives
us the Spirit as a witness of this adoption, that through him we may
freely cry aloud, Abba, Father. Whenever, therefore, we are
restrained by any feeling of hesitation, let us remember to ask of
him that he may correct our timidity, and placing us under the
magnanimous guidance of the Spirit, enable us to pray boldly.
38. The instruction given us, however, is not that every
individual in particular is to call him Father, but rather that we
are all in common to call him Our Father. By this we are reminded
how strong the feeling of brotherly love between us ought to be,
since we are all alike, by the same mercy and free kindness, the
children of such a Father. For if He from whom we all obtain
whatever is good is our common Father, (Matth. 23: 9,) every thing
which has been distributed to us we should be prepared to
communicate to each other, as far as occasion demands. But if we are
thus desirous as we ought, to stretch out our hands and give
assistance to each other, there is nothing by which we can more
benefit our brethren than by committing them to the care and
protection of the best of parents, since if He is propitious and
favourable nothing more can be desired. And, indeed, we owe this
also to our Father. For as he who truly and from the heart loves the
father of a family, extends the same love and good-will to all his
household, so the zeal and affection which we feel for our heavenly
Parent it becomes us to extend towards his people, his family, and,
in fine, his heritage, which he has honoured so highly as to give
them the appellation of the "fulness" of his only begotten Son,"
(Eph. 1: 23.) Let the Christian, then, so regulate his prayers as to
make them common, and embrace all who are his brethren in Christ;
not only those whom at present he sees and knows to be such, but all
men who are alive upon the earth. What God has determined with
regard to them is beyond our knowledge, but to wish and hope the
best concerning them is both pious and humane. Still it becomes us
to regard with special affection those who are of the household of
faith, and whom the Apostle has in express terms recommended to our
care in every thing, (Gal. 6: 10.) In short, all our prayers ought
to bear reference to that community which our Lord has established
in his kingdom and family.
39. This, however, does not prevent us from praying specially
for ourselves, and certain others, provided our mind is not
withdrawn from the view of this community, does not deviate from it,
but constantly refers to it. For prayers, though couched in special
terms, keeping that object still in view, cease not to be common.
All this may easily be understood by analogy. There is a general
command from God to relieve the necessities of all the poor, and yet
this command is obeyed by those who with that view give succour to
all whom they see or know to be in distress, although they pass by
many whose wants are not less urgent, either because they cannot
know or are unable to give supply to all. In this way there is
nothing repugnant to the will of God in those who, giving heed to
this common society of the Church, yet offer up particular prayers,
in which, with a public mind, though in special terms, they commend
to God themselves or others, with whose necessity he has been
pleased to make them more familiarly acquainted. It is true that
prayer and the giving of our substance are not in all respects
alike. We can only bestow the kindness of our liberality on those of
whose wants we are aware, whereas in prayer we can assist the
greatest strangers, how wide soever the space which may separate
them from us. This is done by that general form of prayer which,
including all the sons of God, includes them also. To this we may
refer the exhortation which Paul gave to the believers of his age,
to lift up "holy hands without wrath and doubting," (1 Tim. 2: 8.)
By reminding them that dissension is a bar to prayer, he shows it to
be his wish that they should with one accord present their prayers
in common.
40. The next words are, WHICH ART IN HEAVEN. From this we are
not to infer that he is enclosed and confined within the
circumference of heaven, as by a kind of boundaries. Hence Solomon
confesses, "The heaven of heavens cannot contain thee," (1 Kings 8:
27;) and he himself says by the Prophet, "The heaven is my throne,
and the earth is my footstool," (Isa. 66: 1;) thereby intimating,
that his presence, not confined to any region, is diffused over all
space. But as our gross minds are unable to conceive of his
ineffable glory, it is designated to us by _heaven_, nothing which
our eyes can behold being so full of splendor and majesty. While,
then, we are accustomed to regard every object as confined to the
place where our senses discern it, no place can be assigned to God;
and hence, if we would seek him, we must rise higher than all
corporeal or mental discernment. Again, this form of expression
reminds us that he is far beyond the reach of change or corruption,
that he holds the whole universe in his grasp, and rules it by his
power. The effect of the expressions therefore, is the same as if it
had been said, that he is of infinite majesty, incomprehensible
essence, boundless power, and eternal duration. When we thus speak
of God, our thoughts must be raised to their highest pitch; we must
not ascribe to him any thing of a terrestrial or carnal nature, must
not measure him by our little standards, or suppose his will to be
like ours. At the same time, we must put our confidence in him,
understanding that heaven and earth are governed by his providence
and power. In short, under the name of Father is set before us that
God, who hath appeared to us in his own image, that we may invoke
him with sure faith; the familiar name of Father being given not
only to inspire confidence, but also to curb our minds, and prevent
them from going astray after doubtful or fictitious gods. We thus
ascend from the only begotten Son to the supreme Father of angels
and of the Church. Then when his throne is fixed in heaven, we are
reminded that he governs the world, and, therefore, that it is not
in vain to approach him whose present care we actually experience.
"He that cometh to God," says the Apostle, "must believe that he is,
and that he is a rewarder of them that diligently seek him," (Heb.
11: 6.) Here Christ makes both claims for his Father, _first_, that
we place our faith in him; and, _secondly_ ,that we feel assured
that our salvation is not neglected by him, inasmuch as he
condescends to extend his providence to us. By these elementary
principles Paul prepares us to pray aright; for before enjoining us
to make our requests known unto God, he premises in this way, "The
Lord is at hand. Be careful for nothing," (Phil. 4: 5, 6.) Whence it
appears that doubt and perplexity hang over the prayers of those in
whose minds the belief is not firmly seated, that "the eyes of the
Lord are upon the righteous," (Ps. 34: 15.)
41. The first petition is, HALLOWED BE THY NAME. The necessity
of presenting it bespeaks our great disgrace. For what can be more
unbecoming than that our ingratitude and malice should impair, our
audacity and petulance should as much as in them lies destroy, the
glory of God? But though all the ungodly should burst with
sacrilegious rage, the holiness of God's name still shines forth.
Justly does the Psalmist exclaim, "According to thy name, O God, so
is thy praise unto the ends of the earth," (Ps. 48: 10.) For
wherever God hath made himself known, his perfections must be
displayed, his power, goodness, wisdom, justice, mercy, and truth,
which fill us with admiration, and incite us to show forth his
praise. Therefore, as the name of God is not duly hallowed on the
earth, and we are otherwise unable to assert it, it is at least our
duty to make it the subject of our prayers. The sum of the whole is,
It must be our desire that God may receive the honour which is his
due: that men may never think or speak of him without the greatest
reverence. The opposite of this reverence is profanity, which has
always been too common in the world, and is very prevalent in the
present day. Hence the necessity of the petition, which, if piety
had any proper existence among us, would be superfluous. But if the
name of God is duly hallowed only when separated from all other
names it alone is glorified, we are in the petition enjoined to ask
not only that God would vindicate his sacred name from all contempt
and insult, but also that he would compel the whole human race to
reverence it. Then since God manifests himself to us partly by his
word, and partly by his works, he is not sanctified unless in regard
to both of these we ascribe to him what is due, and thus embrace
whatever has proceeded from him, giving no less praise to his
justice than to his mercy. On the manifold diversity of his works he
has inscribed the marks of his glory, and these ought to call forth
from every tongue an ascription of praise. Thus Scripture will
obtain its due authority with us, and no event will hinder us from
celebrating the praises of God, in regard to every part of his
government. On the other hand, the petition implies a wish that all
impiety which pollutes this sacred name may perish and be
extinguished, that every thing which obscures or impairs his glory,
all detraction and insult, may cease; that all blasphemy being
suppressed, the divine majesty may be more and more signally
displayed.
42. The second petition is, THY KINGDOM COME. This contains
nothing new, and yet there is good reason for distinguishing it from
the first. For if we consider our lethargy in the greatest of all
matters, we shall see how necessary it is that what ought to be in
itself perfectly known should be inculcated at greater length.
Therefore, after the injunction to pray that God would reduce to
order, and at length completely efface every stain which is thrown
on his sacred name, another petition, containing almost the same
wish, is added, viz., Thy kingdom come. Although a definition of
this kingdom has already been given, I now briefly repeat that God
reigns when men, in denial of themselves and contempt of the world
and this earthly life, devote themselves to righteousness and aspire
to heaven, (see Calvin, Harm. Matth. 6:) Thus this kingdom consists
of two parts; the first is, when God by the agency of his Spirit
corrects all the depraved lusts of the flesh, which in bands war
against Him; and the second, when he brings all our thoughts into
obedience to his authority. This petition, therefore, is duly
presented only by those who begin with themselves; in other words,
who pray that they may be purified from all the corruptions which
disturb the tranquillity and impair the purity of God's kingdom.
Then as the word of God is like his royal sceptre, we are here
enjoined to pray that he would subdue all minds and hearts to
voluntary obedience. This is done when by the secret inspiration of
his Spirit he displays the efficacy of his word, and raises it to
the place of honour which it deserves. We must next descend to the
wicked, who perversely and with desperate madness resist his
authority. God, therefore, sets up his kingdom, by humbling the
whole world, though in different ways, taming the wantonness of
some, and breaking the ungovernable pride of others. We should
desire this to be done every day, in order that God may gather
churches to himself from all quarters of the world, may extend and
increase their numbers, enrich them with his gifts, establish due
order among them; on the other hand, beat down all the enemies of
pure doctrine and religion, dissipate their counsels, defeat their
attempts. Hence it appears that there is good ground for the precept
which enjoins daily progress, for human affairs are never so
prosperous as when the impurities of vice are purged away, and
integrity flourishes in full vigor. The completion, however, is
deferred to the final advent of Christ, when, as Paul declares, "God
will be all in all," (1 Cor. 15: 28.) This prayer, therefore, ought
to withdraw us from the corruptions of the world which separate us
from God, and prevent his kingdom from flourishing within us;
secondly, it ought to inflame us with an ardent desire for the
mortification of the flesh; and, lastly, it ought to train us to the
endurance of the cross; since this is the way in which God would
have his kingdom to be advanced. It ought not to grieve us that the
outward man decays provided the inner man is renewed. For such is
the nature of the kingdom of God, that while we submit to his
righteousness he makes us partakers of his glory. This is the case
when continually adding to his light and truth, by which the lies
and the darkness of Satan and his kingdom are dissipated,
extinguished, and destroyed, he protects his people, guides them
aright by the agency of his Spirit, and confirms them in
perseverance; while, on the other hand, he frustrates the impious
conspiracies of his enemies, dissipates their wiles and frauds,
prevents their malice and curbs their petulance, until at length he
consume Antichrist "with the spirit of his mouth," and destroy all
impiety "with the brightness of his coming," (2 Thess. 2: 8, Calv.
Com.)
43. The third petition is, THY WILL BE DONE ON EARTH AS IT IS
IN HEAVEN. Though this depends on his kingdom, and cannot be
disjoined from it, yet a separate place is not improperly given to
it on account of our ignorance, which does not at once or easily
apprehend what is meant by God reigning in the world. This,
therefore, may not improperly 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, 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
occupied 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 petitions, 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, (Levit. 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 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," (Matth. 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
instruments. 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, (Levit. 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 disguise 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 adverted, 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.
Calvin, Institutes of the Christian Religion, Vol. 3, Part 24
(continued in part 25...)
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