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11. Give us today our daily bread Of the form of prayer which Christ has prescribed to us this may be called, as I have said, the Second Table. I have adopted this mode of dividing it for the sake of instruction.⁴³⁷⁴³⁷     “Je l’ay ainsi divisee par ci devant pour enseigner plus familierement.” The precepts which relate to the proper manner of worshipping God are contained in the First Table of the law, and those which relate to the duties of charity in the Second. Again, in this prayer, — “I have formerly divided it thus, in order to instruct more familiarly.” our Lord first instructs us to seek the glory of God, and then points out, in the second part, what we ought to ask for ourselves. But it must be observed, that the prayers which we offer for our salvation, or for our own advantage, ought to have this for their ultimate object: for we must not be so exclusively occupied with what is advantageous to ourselves, as to omit, in any instance, to give the first place to the glory of God. When we pray, therefore, we must never turn away our eyes from that object.

There is this difference, however, between the two kinds of petitions which we have mentioned. When we pray for the kingdom of God and the sanctification of his name, our eyes ought to be directed upwards, so as to lose sight of ourselves, and to be fixed on God alone. We then come down to ourselves, and connect with those former petitions, which look to God alone, solicitude about our own salvation. Though the forgiveness of sins is to be preferred to food,⁴³⁸⁴³⁸     “Combien que la remission des pechez est bien a preferer a la nourriteurde cette vie.” — “though the forgiveness of sins is greatly to be preferred to the nourishment of this life.” as far as the soul is more valuable than the body, yet our Lord commenced with bread and the supports of an earthly life, that from such a beginning he might carry us higher. We do not ask that our daily bread may be given to us before we ask that we may be reconciled to God, as if the perishing food of the belly were to be considered more valuable than the eternal salvation of the soul: but we do so that we may ascend, as it were by steps, from earth to heaven. Since God condescends to nourish our bodies, there can be no doubt whatever, that he is far more careful of our spiritual life. This kind and gentle manner of treating us raises our confidence higher.

Some are of opinion, that τὸν ἄζτον ἡμῶν ἐπιούσιον means our supersubstantial bread This is exceedingly absurd. The reason assigned by Erasmus is not only frivolous, but inconsistent with piety. He reckons it improbable that, when we come into the presence of God, Christ should enjoin us to make mention of food. As if this manner of instruction were not to be found in every part of Scripture, to lead us to the expectation of heavenly blessings, by giving us a taste of temporal blessings. It is indeed the true proof of our faith, when we ask nothing but from God, and not only acknowledge him to be the only fountain of all blessings, but feel that his fatherly kindness extends to the smallest matters, so that he does not disdain to take care even of our flesh.

That Christ speaks here of bodily food may easily be inferred: first, because otherwise the prayer would be defective and incomplete. We are enjoined, in many passages, to throw all our cares into the bosom of God, and he graciously promises, that “he will withhold from us no good thing,” (Psalm 84:11.) In a perfect rule of prayer, therefore, some direction must be laid down as to the innumerable wants of the present life. Besides, the word σήμερον, today, means that we are to ask from God no more than is necessary for the day:⁴³⁹⁴³⁹     “Sinon au pris que le jour vient l’un apres l’autre;” — “only as far as one day comes after another.” for there is no doubt, that he intended to restrain and guide our desire of earthly food, to which we are all immoderately addicted. Again, a very frequent Synecdoche occurs in the word bread, under which the Hebrews include every description of food. But here it has a still more extensive meaning: for we ask not only that the hand of God may supply us with food, but that we may receive all that is necessary for the present life.

The meaning is now obvious. We are first commanded to pray, that God would protect and cherish the life which he has given to us in the world, and, as we need many supports, that he would supply us with every thing that he knows to be needful. Now, as the kindness of God flows in uninterrupted succession to feed us, the bread which he bestows is called ἐπιούσιος, that is, continual:⁴⁴⁰⁴⁴⁰     “Superveniens;” — “survenant, ou venant par chacun jour;”— “succeeding, or coming by each day.” We subjoin an extract from the Dissertations of Witsius on the Lord‘s Prayer. After mentioning several views of Commentators on this petition, he says: This great variety of expositions has been principally occasioned by the Greek word ἐπιούσιος. That word occurs nowhere else in Scripture, and the most learned men have been unable to discover it in any profane writings. As it is not known to what Hebrew word employed by our Lord it corresponds, it is not surprising that different persons should have assigned to it different acceptations. — I shall not now enter into a critical examination of the very numerous expositions of that word which have been given by learned men. An exposition more copious and learned than any that had previously appeared, has been given by a very celebrated and learned man, JOHN MARCK, formerly my much esteemed colleague in the University of Friesland. It forms a part of his Juvenile Dissertations, as he is pleased to style them, but which contain much profound wisdom. The simplest and most probable of the various etymologies, I have always thought, is that which supposes ἐπιόσιος to be compounded of ἐπὶ and οὐσία, as περιούσιος is compounded of περὶ and οὐσία The analogy of composition of such words presents no difficulty: for it does not require that the ι in the word ἐπὶ shall be dropped before a vowel. This is proved by the words ἐπιεικὴς, ἐπιόγδοος, ἐπιόρκος, ἐπιόπτομαι, ἐπιοῦρος, and many of the same form. This derivation being granted, which has nothing unusual or anomalous, considerable progress has been made in the investigation of the subject. For as τὸ περιούσιον signifies what is more than enough, and beyond what the preservation of existence requires, so τὸ ἐπιούσιον signifies what is enough. Such is the meaning assigned to it by the ancient Greek writers, who were deeply skilled in their own language. “ ́̓Αρτου ἐπιούσιον, (says Chrysostom, Hom. 30, Ton. 5.) τουτέστιν ἐπὶ τὴν οὐσίαν τοῦ σώματος διαζαίνοντα, καὶ συγκρατὢσαι ταύτην δυνάμενον, — “that is, what passes to the substance of the body, and is able to support it.” Ζητεῖν προσετάχθημεν , (says Gregory Nyssen,) τὸ πρὸν τὴν συντήρησιν ἐξαρκοῦν τὢν σωματικὢν οὐσίαν “We have been commanded to seek what is sufficient for the support of the bodily existence.” Basil explains it to be τὸν πρὸς τὴν ἐφήμερον ζωὴν τὢ οὐσία ἡμῶν χρησιμεύοντα, “what is useful to our existence for daily life.” (After referring to Suiceri Thesaurus, and quoting from Cyril of Alexandria and from Theodoret, he concludes ἄρτον ἐπιούσιον to be equivalent to the phrase used by the Apostle James, (2: 15,) τὴν ἐφήμερον τροφὴν, (daily food )—Biblica1 Cabinet, vol. 24, pp. 266, 272-274. — Ed. for so it may be rendered. This word suggests to us such a petition as the following: “O Lord, since our life needs every day new supplies, may it please thee to grant them to us without interruption.” The adverb today, as I said a little ago, is added to restrain our excessive desire, and to teach us, that we depend every moment on the kindness of God, and ought to be content with that portion which he gives us, to use a common expression, “from day to day.”

But here an objection may be urged. It is certain, that Christ has given a rule for prayer, which belongs equally to all the godly. Now, some of their number are rich men, who have their yearly produce laid up in store. Why does he command them to ask what they have at home, and to ask every day those things of which they have an abundant supply for a year? The reply is easy. These words remind us that, unless God feed us daily, the largest accumulation of the necessaries of life will be of no avail. Though we may have abundance of corn, and wine, and every thing else, unless they are watered by the secret blessing of God, they will suddenly vanish, or we will be deprived of the use of them, or they will lose their natural power to support us, so that we shall famish in the midst of plenty. There is therefore no reason to wonder, if Christ invites the rich and poor indiscriminately to apply to their Heavenly Father for the supply of their wants. No man will sincerely offer such a prayer as this, unless he has learned, by the example of the Apostle Paul, “to be full and to be hungry, to abound and to suffer need,” (Philippians 4:12,) to endure patiently his poverty or his humble condition, and not to be intoxicated by a false confidence in his abundance.

Does any one inquire, why we ask that bread to be given to us, which we call OUR bread? I answer: It is so called, not because it belongs to us by right, but because the fatherly kindness of God has set it apart for our use. It becomes ours, because our Heavenly Father freely bestows it on us for the supply of our necessities. The fields must, no doubt, be cultivated, labor must be bestowed on gathering the fruits of the earth, and every man must submit to the toil of his calling, in order to procure food. But all this does not hinder us from being fed by the undeserved kindness of God, without which men might waste their strength to no purpose. We are thus taught, that what we seem to have acquired by our own industry is his gift. We may likewise infer from this word, that, if we wish God to feed us, we must not take what belongs to others: for all who have been taught of God, (John 6:45,) whenever they employ this form of prayer, make a declaration that they desire nothing but what is their own.

12. And forgive us our debts Here it may be proper that we should be reminded of what I said a little before, that Christ, in arranging the prayers of his people, did not consider which was first or second in order. It is written, that our prayers are as it were a wall which hinders our approach to God, (Isaiah 59:2,) or a cloud which prevents him from beholding us, (Isaiah 44:22,) and that

“he hath covered himself with a cloud, that our
prayer should not pass through,” (Lamentations 3:44.)

We ought always, therefore, to begin with the forgiveness of sins: for the first hope of being heard by God beams upon us, when we obtain his favor; and there is no way in which he is “pacified toward us,” (Ezekiel 16:63,) but by freely pardoning our sins. Christ has included in two petitions all that related to the eternal salvation of the soul, and to the spiritual life: for these are the two leading points of the divine covenant, in which all our salvation consists. He offers to us a free reconciliation by “not imputing our sins,” (2 Corinthians 5:19,) and promises the Spirit, to engrave the righteousness of the law on our hearts. We are commanded to ask both, and the prayer for obtaining the forgiveness of sins is placed first.

In Matthew, sins are called debts, because they expose us to condemnation at the tribunal of God, and make us debtors; nay more, they alienate us entirely from God, so that there is no hope of obtaining peace and favor except by pardon. And so is fulfilled what Paul tells us, that “all have sinned, and come short of the glory of God,” (Romans 3:23,)

“that every mouth may be stopped, and all the
world may become guilty before God,” (Romans 3:19.)

For, though the righteousness of God shines, to some extent, in the saints, yet, so long as they are surrounded by the flesh, they lie under the burden of sins. None will be found so pure as not to need the mercy of God, and if we wish to partake of it, we must feel our wretchedness. Those who dream of attaining such perfection in this world, as to be free from every spot and blemish, not only renounce their sins, but renounce Christ himself, from whose Church they banish themselves. For, when he commands all his disciples to betake themselves to him daily for the forgiveness of sins, every one, who thinks that he has no need of such a remedy, is struck out of the number of the disciples.

Now, the forgiveness, which we here ask to be bestowed on us, is inconsistent with satisfaction, by which the world endeavors to purchase its own deliverance. For that creditor is not said to forgive, who has received payment and asks nothing more,—but he who willingly and generously departs from his just claim, and frees the debtor The ordinary distinction between crime and punishment has no place here: for debts unquestionably mean liability to punishment. If they are freely forgiven us, all compensations must disappear. And there is no other meaning than this in the passage of Luke, though he calls them sins: for in no other way does God grant the pardon of them, than by removing the condemnation which they deserve.

As we forgive our debtors This condition is added, that no one may presume to approach God and ask forgiveness, who is not pure and free from all resentment. And yet the forgiveness, which we ask that God would give us, does not depend on the forgiveness which we grant to others: but the design of Christ was, to exhort us, in this manner, to forgive the offenses which have been committed against us, and at the same time, to give, as it were, the impression of his seal, to ratify the confidence in our own forgiveness. Nor is any thing inconsistent with this in the phrase used by Luke, καὶ γὰρ, for we also Christ did not intend to point out the cause, but only to remind us of the feelings which we ought to cherish towards brethren, when we desire to be reconciled to God. And certainly, if the Spirit of God reigns in our hearts, every description of ill-will and revenge ought to be banished. The Spirit is the witness of our adoption, (Romans 8:16,) and therefore this is put down simply as a mark, to distinguish the children of God from strangers. The name debtors is here given, not to those who owe us money, or any other service, but to those who are indebted to us on account of offenses which they have committed.

13. And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition. The connection of the words also shows it: for the word but, which is placed between, connects the two clauses together, as Augustine judiciously explains. The sentence ought to be resolved thus, That we may not be led into temptation, deliver us from evil The meaning is: “We are conscious Of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling.⁴⁴¹⁴⁴¹     “Afin qu'i! ne trebusche pas a chacun coup;” — “that he may not reel at every blow.”

The word temptation is often used generally for any kind of trial. In this sense God is said to have tempted Abraham, (Genesis 22:1,) when he tried his faith. We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust. It would be foolish to ask, that God would keep us free from every thing which makes trial of our faith. All wicked emotions, which excite us to sin, are included under the name of temptation Though it is not impossible that we may feel such pricks in our minds, (for, during the whole course of our life, we have a constant warfare with the flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations

In order to express this truth more clearly, that we are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand, Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it, Bring us not into temptation It is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation In the same sense, “an evil spirit from the Lord” is said to have “seized or troubled Saul,” (1 Samuel 16:14:) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secret⁴⁴²⁴⁴²     “Combien que la raison nous en soit incognue;” — “though the reason of them may be unknown to us.” judgments.

Deliver us from evil The word evil (πονηροῦ) may either be taken in the neuter gender, as signifying the evil thing, or in the masculine gender, as signifying the evil one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and, as the deadly enemy of our salvation, is continually fighting against us.⁴⁴³⁴⁴³     Chrysostom's words are: — Πονηρὸν ἐνταῦθα τὸν διάζολον καλεῖ Κατ ᾿ ἐξοχὴν δὲ οἱτος ἐκεῖνος καλεῖται διὰ τὴν ὑπερζολὴν τὢς κακίας, καὶ ἐπειδὰν μηδὲν παρ ᾿ ἡμῶν ἀδικηθεὶς ἄσπονδον πρὸς ἡμᾶς ἔχει τὸυ πόλεμον. “He calls the Devil, in this place, THE EVIL ONE. He is, by way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he carries on against us an implacable war.” — Ed. But it may, with equal propriety, be explained as referring to sin There is no necessity for raising a debate on this point: for the meaning remains nearly the same, that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.

For thine is the kingdom It is surprising that this clause, which agrees so well with the rest of the prayer, has been left out by the Latins:⁴⁴⁴⁴⁴⁴     That part of the Lord's Prayer, which we commonly call the conclusion, is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — Ed. for it was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.