It would not be necessary for my preaching and words to be misled in the countryside; there are other books available that would be worthy and useful to preach to the people. I do not know how by God's fate I come into play, that some have seen and are driving my word to friendship and some to enmity. Therefore
I caused to omit this Pater noster, which went out earlier through my good friends, again, so that I explained myself further, whether it would be possible to also show a service to my opponents. For my sense is ever that I would be useful to everyone, harmful to no one.
(1) When Christ's disciples asked him to teach them to pray, he said, "When you pray, do not say many words, as the Gentiles do who think they will be heard if they say many words. Therefore you shall not be like them. For your Father, who is in heaven, knows what you need before you ask him. Therefore you should pray: Our Father, who art in heaven, hallowed be thy name" etc.
2 From these words of Christ we learn both word and manner, that is, how and what we should pray. And these two things are noth to know.
First, the way we are to pray.
3 The way is to make few words, but many and deep opinions or senses. The fewer words, the better prayer; the more words, the worse prayer. Few words and much opinion is Christian, much words and little opinion is pagan. Therefore he saith [Matt. 6:7:] [You] shall not speak much when you pray, as the Gentiles do. Item Joh. 4, 24. To the pagan woman he said: "Whoever wants to worship God must worship him in spirit and in truth"; for the Father seeks such worshipers.
4 Now, "praying in the Spirit" or praying spiritually is opposed to bodily prayer.
*Luther was not pleased that his friend and student Johann Schneider (Agricola) of Eisleben had edited the previous scripture without Luther's knowledge and will and let it go out in print, and was thereby "caused (as he says in the preface) to omit this paternoster again, in order to explain himself further and whether it would be possible to do his opponents a service. Since he now wanted to deliver a popular writing "for the simple-minded laymen, not for the scholars", he took the holy Lord's Prayer once again in evening devotions before children and common people. (Weimar edition, Vol. II, p. 74.) In December 1818, he began his editing, but because he was busy in many ways, he could only proceed slowly, so that a finished copy could not be sent to Spalatin until April 5, 1519. (The letter to Spalatin, Walch, old edition, vol. XXI, 627, ? 3, and De Wette, vol. I, p. 252, refers to our writing, not to the "short form of the Lord's Prayer," as De Wette assumes. Cf. Luther's letter to Joh. Lang of April 13, 1519, De Wette, vol. I, p. 256: Orationeru Oominiearn in8tauratam nuoqus initto, I also send you the "revised" Lord's Prayer; where Walch, vol. XV, appendix, no. 44, A 13, erroneously offers: "I also send you dm beginning of the Lord's Prayer."). This interpretation was first published by Melchior Lotther in Leipzig under the title: "Auslegung deutsch des Vaterunser für die einfältigen Laien Doctoris Martini Luther, Augustiner zu Wittenberg. Not for the Scholars." In 1519, six other editions appeared: with Valentin Schumann in Leipzig, with Martinus Herbipolensis in Leipzig, two with Silvanus Otmar in Augsburg, two with Adam Petrr in Basel; in 1520, four new editions: one by Melchior Lotther in Leipzig, one by Melchwr Lotther in Wittenberg, two by Silvanus Otmar (and Ottmar) in Augsburg; with
and called "praying in truth" against prayer in appearance, because prayer in appearance and in the flesh is outward mumbling and chattering with the mouth, without all attention. For this appears to people, and is done with the bodily mouth, and not truly; but spiritual and true prayer is inward desire, sighing and longing from the bottom of the heart. The first makes hypocrites and false, secure spirits; the other makes saints and fearful children of God.
(5) But there is a difference here, for outward prayer is done in three ways: First, out of pure obedience, as the priests and clergy sing and read; also those who say imposed penances or vowed prayers. In these, obedience is almost the best, and close to another bodily work of obedience (otherwise such is done out of simple obedience opinion, not for the sake of money or honor and praise), for so much unspeakable grace is in the word of God that [it], even spoken with the mouth without devotion (in obedience opinion), is a fruitful prayer and hurts the devil.
6. secondly, without obedience, or with displeasure and unwillingness, or for the sake of money, honor or praise. Such prayer would be better left undone, but here they are given their reward for it, good or honor in time; as God rewards the servants, not the children.
7 Thirdly, with devotion of the heart, the appearance is drawn into the truth, and the outward into the inward; yea, the inward truth breaks forth and shines with the outward appearance. But it is not possible for him who prays spiritually and thoroughly to make many words, for the soul, when it becomes aware of what it is saying, and in the same consideration thinks of the words and senses, must drop the words and cling to the sense, or again, it must drop the sense 1) and think after the words. Therefore such oral prayers are not to be accepted further, than as a stimulation and movement of the soul, that it thinks after the sense and the desires, which the words indicate. Thus in many psalms the superscription and title is: Ad victoriam, ad invitatorium, that is, that the same prayers, although they are fewer words, are nevertheless an incentive and movement for the heart to think or desire something good. Also, some psalms are distinguished with the word "Sela" (that is, "rest"), and are neither 2) read nor sung; to admonish that, where a special piece occurs 3) in prayer, that one keep still and rest, to consider the opinion well, and to let the words go so long.
1) Thus taken from Walch's old edition. In the Weimar and Wittenberg editions: "dem Sinn muß sie fallen"; in the Jena edition: "den"; "lassen" is missing. Latin: postpositis reinig.
2) So the Jenaer. Wittenbergers: "still". Weimarsche:, "after."
3) euget - to appear before the eyes, to let oneself be seen.
The latter a new edition in 1522 and in the same year a printing by Valentin Curio in Basel. This writing was also translated into several foreign languages. Mathesius reports (in his 15th sermon, St. Louis edition, p. 299) that it was translated into Italian in Venice, but "Luther's name was omitted; as he sees it, from whom one must have permission to print, he says: Blessed are the hands that have written this; blessed are the eyes that see it; blessed are the hearts that believe the book and thus cry out to God. In a letter to Spalatin of February 3, 1521 (Walch, old edition, vol. XXI, 748, § 5; with wrong date "Quadragesimä" instead of "Sexagesimä^) Luther writes to Spalatin that his Lord's Prayer had been translated into Bohemian. Already in 1520 the writing had been translated into Latin and appeared with Melchior Lotther at Leipzig under the .title: Dxplanutio Dominions orationis in Dntinnni vsrsa, 86<I a Rsvsrsnäo putrs Nnrtino Dutüsro sivj vsrnnonlo pro simplicnorihns luisis sompositu st asäitn. From this edition Michael Hillenius printed in Antwerp and had two editions published. In the Wittenberg Latin edition (1558), this translation is found in Dorn. VII, col. 99. The German scripture is first found in "Martini Luthers mancherlei Büchlein und Tractätlein," in the May 1520 edition, then also in the October 1520 edition; then in the collective editions of Luther's works: in the Wittenberg (1553), vol. VI, p. 33d; in the Jena (1564), vol. I, p. 67; in the Altenburg, vol. I, p. 76; in the Leipziger, vol. IX, p. 346; in the Erlanger (torn apart), vol. 21, p. 159, and (the "short term") vol. 45, p. 204, the former part provided with the year 1518, the other as from the year 1520, while both parts are closely connected with each other in all individual editions, thus also belonging to the same time. Finally, in the Weimar edition, Vol. II, p. 74. According to the latter, we give the text. Recently, namely in 1844, an English translation of our writing appeared in London under the title: iVI. Dntksr's Exposition ok tks Dorä's translatsä, sts.
On the other hand: the words, and what we should pray.
8. the words are: "Our Father, who art" etc. For since this prayer has its origin in our Lord, it will undoubtedly be the highest, noblest and best prayer, for if he had known a better one, the pious, faithful schoolmaster, he would also have taught it to us. This, then, is to be understood, not that all other prayers are evil which do not have these words. For before Christ's birth many saints prayed who did not hear these words, but that all other prayers should be suspect who do not have or understand this prayer content and opinion before. For the Psalms are also good prayers, but do not so clearly express this prayer property, although (they conclude the same) completely in themselves.
Therefore, it is a mistake to compare or prefer some other prayers to this prayer, especially those inscribed in red ink, on the sole opinion that God will grant us health and long life, goods and honor, or even remission of chastisement, and the like, in which our will and honor is sought rather than God's honor and will. The wise St. Brigitten's fifteen prayers, rosaries, coronas, psalters and the like have become prevalent and are more respected than the Lord's Prayer. It is not that I reject them, but that the reliance on these oral prayers is too much, and thus the right, spiritual, inward, true Our Father is despised. For all indulgences, all benefits, all bestowals, and everything that man needs in body and soul, here and there, is understood to be superfluous in this. And it would be better for you to pray 1) An Our Father with heartfelt desire and opinion of the words, from which the betterment of your life would arise, than that you should gain the indulgence of all prayers.
Now this prayer is divided into two parts. The first is a preface, beginning and preparation; the second is seven petitions.
1) Weimarsche: betest.
The beginning.
Our Father, 2) who art in heaven.
(11) The best beginning and preface is to know how to name, honor, and act the one you want to ask, and how to show yourself to him so that you make him gracious and inclined to listen. Now there is no name among all names that makes us more skillful towards God than "Father". This is a very kind, sweet, deep and heartfelt speech. It would not be so sweet or comforting if we spoke "HErr" or "GOtt" or "Richter". For the name "Father" is innate and naturally sweet. For this reason it pleases God most of all and moves us to hear it most of all. Likewise, in the same 3) we confess ourselves as children of God, thereby moving God inwardly, for there is no voice more sweet than that of a child to its Father.
(12) It helps that we say, "You who are in heaven. These are words that we may declare our miserable affliction and misery, and that we may be moved diligently to pray and to have mercy on God. For whoever begins to pray, "Our Father, who art in heaven," and does so with a deep heart, confesses that he has a Father, and that he has Him in heaven, 4) recognizes himself in misery and abandoned on earth. From this must follow a heartfelt longing, like that of a child who lives out of his father's country among strangers in misery and distress. As if he said, "Oh, Father, you are in heaven, I am your wretched child on earth, in misery, far from you, in all danger, in misery and distress, among devils and the greatest enemies and many dangers.
13. He who prays in this way stands with a right, uplifted heart toward God, and is able to ask and move God's mercy. And is this therefore a high word, that it is not possible to speak it out of man's nature, except the spirit of Christ be in the heart. For if one wants to seek it inwardly, there is no man so perfect who may say with truth that he has no father here, that he has
2) "our" is missing in Weimar's.
3) Weimarsche: the same.
4) Wittenberg and Weimar: erkennet.
nothing, he is completely alien, and has only God for a father. For nature is so evil that it ever seeks something on earth and is not satisfied with God in heaven.
(14) But the word points out a confidence in God, which we should have in Him alone. For no one can help us to heaven but the one and only Father, as it is written [John 3:13]: "No one ascends to heaven but He alone who descended, the Son of Man." In his skin and on his back we must go up.
(15) So let all working people pray this prayer, 1) even those who do not know what the words mean. And I think this is the best prayer, because the heart speaks more than the mouth.
16 Meanwhile another is standing in the church, turning over the leaves and counting the paternoster grains, almost clattering them, and thinking with his heart far from what he confesses with his mouth. This means nothing prayed. For to them God speaks through the prophet Isaiah [Cap. 29, 13.]: "This people worships me with their mouth, but their heart is far from me." Thus, one also finds priests and clergymen in part, who have lapped up their tides 2) without all inward desire, may nevertheless say without all shame: "Well, now I am happy, I have now paid our Lord; they think that they have thus done enough for God.
(17) Now I say to you, and admit it, that you may do the commandment of the church enough; but God will say to you [Matt. 15:8], "The people honor me with their mouth, but their heart is far from me." And it is to be feared that they will rely on the same prayer, and will never again offer a prayer to God. And so those who pray the least seem to pray the most, and again those who pray the most seem to pray the least.
18 But now we put our comfort and confidence in much crying, shouting, singing, which Christ forbade when He said [Matt. 6:7], "No one is heard by many words." This is what the un-
1) Matth. II, 28. in the Vulgate', qul Iskoratis.
2) That find the hour prayers or Korse eanonLeae.
Skillful sermons, so that the people are not led to the right reason and inner prayer with work and effort, as the dear fathers did in the past, but to the outward appearance and only to oral prayer, and most of all, since their own benefit is sought.
19 If any man say, Is it not written, Luc 18:1, Ye shall pray without ceasing? I answer, See the words aright. He saith not, Ye shall turn over leaves without ceasing, ye shall draw paternoster stones, ye shall make many words, and the like; but, Ye shall pray without ceasing." But what praying is, is said enough above [§3 ff.]. So there were heretics called Euchites, that is, prayers, who wanted to keep the word of Christ, and prayed (that is, they chattered with their mouths) day and night, and did nothing else, find did not see their folly; for when they ate, drank, or slept, 3) they had to refrain from prayer. Therefore the word of Christ is said of spiritual prayer, which may be done without ceasing, even in bodily labor; though no man accomplish it wholly. For who can always lift up his heart to God? Therefore, by 4) the same word, a goal is set for us to judge ourselves by, and when we see that we are not doing it, to recognize ourselves as weak, frail people, and to be humbled and ask for mercy for our frailty.
20 Thus all the teachers of Scripture conclude that the essence and nature of prayer is nothing other than an elevation of the mind or heart to God. But if the nature and manner of prayer is the lifting up of the heart, it follows that everything else that is not the lifting up of the heart is not prayer. Therefore, singing, talking, whistling, if the heart's elevation is not there, is equal to prayer as the cleaning 5) in the garden people are. The essence is not there, but the appearance and name alone. This is also proven by St. Jerome, who writes 6) about a holy father Agathon, that he lived in the desert for thirty years.
3) Wittenbergers and Jenaers: "that they that".
4) "through" schlt in the Weimar.
5) d. i. Scarecrows.
6) According to § II of the previous scripture: in the book he made of the life of those who lived a solitary life."
760 Erl. 21, 166-168. Luther's interpretation of the Lord's Prayer for the laity. W. VII, IIW-II02. 761
carried a stone in his mouth, so that he would learn to be silent. But with what did he pray? Undoubtedly inwardly with the heart, which 1) is most dear to God, and also looks at and seeks the same alone. It helps, however, if one hears the words and thus has cause to strive and pray rightly. For, as stated above [7], the oral words should be held no differently than a drum, drums, or organ, or other shouting, so that the heart may be moved and lifted up to God.
(21) Indeed, no one should rely on his heart to pray without words, unless he is well trained in the spirit and has experience in rejecting strange thoughts; otherwise the devil would completely seduce him and soon disturb his prayer in the heart. Therefore, one should stick to the words and soar on them as long as the feathers grow, so that one may fly 2) without words. For I do not reject verbal prayer or words, nor should anyone reject them; indeed, they should accept them with great thanksgiving as especially great gifts from God. But that is to be rejected, that one does not use the words for their function and fruit, namely, to move the heart, but in false confidence relies on the fact that one has only mumbled or babbled them with the mouth without any fruit and improvement, yes, with annoyance of the heart.
(22) Also, if anyone feels a little feeling and devotion besides the words or otherwise, beware that he does not follow the old serpent poison, that is, the murderous hope, (3) which says: "Oh, I pray with my heart and mouth and have such devotion that I think it will be hard for anyone else to do it as right (4) as I do. For the devil has given you these thoughts, and you will be worse than all those who do not pray; indeed, such a thought is not far from blasphemy and malediction. For not you, but God you shall praise in all the good that you feel or have. 5)
23. to the last is to note how even or-
1) Wittenberg and Jena: da.
2) Weimarsche: flyhen.
3) Weimarian: "the murderous arrogance".
4) Wittenberg and Jena: thue.
5) Weimarsche: habst.
clearly Christ set this prayer. For he does not allow each one to pray for himself alone, but for the whole gathering of all men. For he does not teach us to say, "My Father", but "Our Father". Prayer is a spiritual, common good, therefore no one should be deprived of it, not even the enemies. For if he is the Father of us all, he wills that we should be brethren one of another, loving kindly, and praying for one another as for ourselves.
Division of the Father-Unsers.
There are seven petitions in this prayer.
The first:
Hallowed be your name.
The other:
Come your kingdom.
The third:
Your will be done as in heaven and earth.
The fourth:
Give us this day our daily bread.
The fifth:
And leave us our debts, as we leave our debtors.
The sixth:
And lead us not into temptation [or] contestation. 6)
The seventh:
But deliver us from the evil. Amen.
24 These seven pieces may also be called seven good teachings and admonitions. For, as the holy bishop and martyr St. Cyprian touches upon, they are seven indications of our misery and poverty, by which man, led to his own knowledge, may see how miserable and annual a life he lives here on earth. For it is nothing else 7),
6) "Anfechtung" is written in the margin of the Jena edition.
7) In the old editions: not different.
762 Erl. "1, 168-170. Interpretations on the Evangelist Matthew. W. VII. IIVS-UOS. 763
For a blasphemy of God's name, a disobedience to God's will, a rejection of God's kingdom, a hungry land without bread, a sinful being, a yearly walk, and full of all evil, as Christ Himself calls it in this prayer, as we will hear later.
The first request.
Hallowed be your name.
(25) O great, exceeding, deep prayer, if it be prayed with the heart, though of short words, and there is none greater among the seven petitions, than that we pray, "Thy name be hallowed.
26 But notice that God's name is not holy in itself alone, and is not sanctified by us; indeed, He sanctifies all things and us also; but (as St. Cyprian says) that He is to be sanctified in us. For in this God sanctifies all things, and man becomes nothing at all. The other six petitions also serve this purpose, that God's name be sanctified. When this is done, 2) all things are well done, as we shall hear.
27. But that we may see how God's name is sanctified in us, let us see beforehand how it is profaned and defiled in us. And to speak plainly of this, he is defiled in us in two ways. First, when we abuse him for sins. In the first place, when we use it not for the service of God, but for the will of the flesh; in the second place, when we steal and rob it.
So to the first
28. if the name of God is profaned in us by abuse, as when we put it on or use it, not for the benefit, betterment, piety of our souls, but for the accomplishment of sin and harm to our souls, as happens in various ways, with sorcery, blessings, lies, swearing, cursing, deceiving, as the other shows
1) "against" is missing in the Weimar.
2) Weimarian: is.
Commandment of God: "You shall not take the name of your God uselessly 3)." And is recent in the summa, if we do not live as 4) God's children.
How God's children are born.
(29) A pious child is one who is born of pious, upright parents, follows them in all measure and is conformed to them. The same child rightfully possesses 5) and inherits the goods and all the names of its parents. Thus we Christians are born again through baptism and have become children of God, and if we follow our father and his kind, all his goods and names are also our inheritance forever. Now our Father is and is called merciful and kind, as Christ says [Luc. 6, 36.], "Be merciful, as your heavenly Father is merciful." Item Matth. 11, 29.]: "Learn from me, for I am gentle, and humble of heart." So also God is just, pure, true, strong, simple, bad, wise etc. And these are all God's names, which are all included in the little word "your name". For the names of all virtues are God's names. Since we have been baptized in these names, and consecrated and sanctified by them, and they have now become our names, it follows that all are called children of God, and are to be kind, merciful, chaste, just, truthful, simple, friendly, peaceful, of a sweet heart to every man, even to his enemies. For the name of God, in which they are baptized, works all these things 6) in them, or should ever ask that the name of God may be in them, work and be sanctified.
(30) But he that is angry, unpeaceful, envious, bitter, unkind, unmerciful, unchaste, cursing, lying, swearing, betraying, and speaking evil, does dishonor, blasphemes, and profanes the divine name in which he was given, baptized, or called, not being numbered among the Christians, and gathered together among God's people. For he honors the name of the devil under the title of the divine name. For the same
3) Weimarscheunnütz.
4) Weimarsche: so.
5) Weimarsche: rightly owns.
6) Weimarsche: "als" instead of "alles"; likewise in several other places.
is a liar, unclean, afterreder, ugly etc. He is followed by (saws the wise man [Weish. 2, 25.]) those who are related to him and are his comrades. Behold, these do nothing else than when a priest gives a sow to drink from the sacred cup, or scoops rotten dung with it. So they take their soul and body, in which the name of God dwells and has sanctified them, and serve the devil with it. All this is to the shame of the holy, divine name in which they are consecrated.
Behold, now you understand what "sanctify" means, what "holy" is. For it is nothing else, but a separation from the abuse to the divine custom, as a church is consecrated and ordained only to divine service custom. . So we are to be sanctified in all life, that there be no custom in us but of the divine name, that is, goodness, truth, righteousness etc. Therefore, the name of God is sanctified or sanctified not only with the mouth, but also with all the limbs of body and soul.
On the other hand
32. if God's name is profaned by robbing and stealing, and although it is understood by the perceptive under the first, yet it is too subtle for the simple to notice it. For this is the case with those who think themselves pious and holy, and do not think that they blaspheme God's name, like the first ones, and give themselves the name that they are righteous and holy and true, robbing and stealing away God's name freely without any fear. And these are the most prevalent, especially where it seems that pious, spiritual people are. For they pride themselves, and accept their words, works, wisdom, and good fortune, and want to be famous and honored for them; but if this does not happen, they become furious and raging with anger. And these are called in the Scriptures profundi corde, of a deep heart; so that God alone must judge and know them, and have very much to do with them. For all things they can adorn so exceedingly that they themselves do not know otherwise, it fei all basic good with them. And the same is their own pleasure and inward boast,
To show off and to praise is their greatest, most dangerous harm; and that they may be recognized, and that every one may save himself from such an accident, let us speak further of it.
Which are the most harmful and evil people in Christendom.
First of all, they always use the word in their mouths and boast about it, saying: Ah! I have such a good opinion, I mean it so heartily well, he and this one will not follow me, I wanted to share his heart in the womb. O beware, beware of the wolves that wander in such sheep's clothing. They are thorns of roses, but no figs grow there, but vain thorns. Therefore, as Christ says [Matt. 7:16.], "By their fruits know they." But what are the fruits? Prickles, spikes, scratching, tearing, licking, and no good word or work. How does this happen? Note: If they have decided that they are pious, have a good mind, and live their lives in such a way that they pray more, fast, and do other good works, and have more understanding and grace from God than other people, they are not able to measure themselves against those who are higher and better, but rather against those who seem worse and lower than they are. They soon forget that God's goods are all they have. So they too must immediately judge, judge, promise, after-talk, despise, and exalt themselves above everyone; and so they go on in hope, and harden themselves without all fear of God, who 1) do nothing more than carry and cheat themselves in their hearts and mouths with other people's sins.
(34) Behold, these are the fruits of thistles and thorns; these are the jaws of wolves among sheep's clothing. Behold, this is stealing God's name and honor, and attributing it to Himself. For God alone is to judge; as Christ says [Luc. 6, 37. Matt. 7, 1.], "Ye shall not judge, that ye be not judged." Also God's name alone is to be holy, pious, good; we all at the same time sinners before God, one as the other, without all distinction. And so someone
1) "the" is missing in the Weimar.
766 Erl. 21, 172-174. Interpretations On the Evangelist Matthew. W. VII, HV7-IIIV. 767
If a man has something before another, it is not his, but God's everything. He shall also have the name, the pleasure, the praise, and the judgment of all His own etc. And therefore, whoever uses it not for service, but for the contempt of his neighbor, the same is a thief of God's honor, and wants to be and be called that which is God's and God's, and not his.
(35) Behold, the world is now full of harmful, free, sacrilegious, and ungodly spirits, who by their good life profane the name of God more blasphemously than all others with their evil life. I call them the hopeful saints and martyrs of the devil, who are not like other people, like the gleaner in the Gospel [Luc. 18, 11]. They, as if they were not sinners and wicked, do not want to suffer the wicked and unrighteous, or to have anything to do with them, lest it be said, O deal with such, I would have thought him much more pious! They do not realize that God has given them more grace before others, that they should serve with the same graces, and at the same time again distribute and usury with the same grace, that is, they should ask for them, help, counsel and do to them just as God has done to them, who gave them grace in vain, and did not despise them nor judge them. So they go on, and not only keep the grace unfruitfully, but also persecute with it those whom they should help with it. These are cum perverso perverteris, the perverse.
36) Secondly, when they hear all this and say that God alone deserves the name and honor, they pretend and deceive themselves even more with their pretense, and say: in the only thing they do, they want to seek God's honor alone; and they may well swear to it, they do not seek their own honor. So spiritually, thoroughly, deeply they are evil. But look at the fruit and works, and you will find that if their intentions do not proceed, there will be lamentation and wonder, so that no one will perish with them. Then it will come out that they do not do well who
1) "yet" is missing in Weimar's.
2) "the" is missing in Weimar's.
They hinder, and cannot forget such suffering, that one has prevented God's honor, and contradicts the good, which they have sought and meant; and therefore cannot leave their cursed judging and after-talking. Thus it is seen how they meant it, that they are not angry because the good and God's honor is prevented, but that their good judgment and opinion has not gone away 3); just as if their good judgment could not be evil, and was so good that even God would not reject it. For if they themselves did not attribute such goodness to them, they would well suffer their opinion to be hindered. But the deep hope does not want to be evil nor foolish, therefore all others must be fools and evil to it. See how deeply blasphemy is hidden in these spirits, who ever want to be and have that which is God's alone, that is, wisdom, righteousness, name and honor.
37 Thirdly, when it happens that someone says or preaches that God deserves the glory and the name, that he creates all things and all things are his, they are more learned than all preachers, even than the Holy Spirit himself, they can teach everyone, and they are no longer allowed to be disciples, they say: "Oh, who does not know that? and they believe it, they almost understand it well. But when it comes to a meeting, that one speaks to their honor, holds them in contempt, takes something from them, or otherwise encounters an objection, behold, immediately the art is forgotten, and the thorn bush brings forth its fruit, the thorns and spikes. Then the ass peers with his ears through the lion's skin; then they lift up: Oh God from heaven, look down, how I am so wronged! fall into such great foolishness that they may say they are also wronged before God.
38. Where then is your great mind, since you say that all things are of God and from God? O poor man! if it is God's alone, why should he not take it from you unhindered, give it, toss it back and forth? If it is his, then you should stand still, and let him create in it as he would. For if he
3) Weimarsche: fuergangen.
4) "them" is missing in the Weimar.
If you take what is yours, you are not wronged; as St. Job said, when he had lost all his goods and children [Cap. 1:21]: "God gave it, God took it away; as it pleased God, so it was done, let God's name be given." Behold, this was a right man, from whom no man could take anything; for he had nothing that was his. For God says Job 41:2: Omnia, quae sub coelo sunt, mea sunt, "All that is under heaven is mine," I created it. Why do you claim to be yours and that you have been wronged? If they touch your honor, your good name, your goods and what you have, they touch not your goods, but Christ's. And if he teach thee the same, he addeth that what thou thinkest thine may be taken from thee, 1) That thou mayest know that it is not thine, but his. Behold, thus it is always found that God's glory and name are not truly sought, and especially the trusting saints also want to be and have something that belongs to God alone.
Thou sayest thus: If this is true, it follows that no one on earth sufficiently sanctifies God's name; nor would they all be unjust who deal with one another in court for goods or honor, and other things.
40 I answer the first. That is why I said above [§ 25] that this first petition is exuberant and the greatest of all, encompassing all the others. For if someone were to sanctify God's name sufficiently, he would no longer be allowed to pray the paternoster; and whoever would be so pure that he would not take on any thing, any honor, would be completely pure, and God's name would be completely sanctified in him. But this does not belong to this life, but to heaven.
Therefore we must pray and earnestly desire, while we live, that God may sanctify His name in us. For every man is found to blaspheme the divine name, one more than another, though the trustworthy saints will not believe it.
42) I have also said that this prayer is not only a request, but also a salutary teaching and indication of our
1) Weimarsche: it be yours.
He is the only one who has a wretched, condemned life on earth and casts man down to his own knowledge. For if we ask that his name be sanctified in us, it follows that he is not yet holy in us, for if he were holy, we should not ask for it. From this it further follows that, while we live, profane, blaspheme, dishonor, profane, profane God's name, we testify with our own prayer and mouth that we are blasphemers and will never be perfectly sanctified in this life]. 2)
Now I know of no doctrine in all of Scripture that more powerfully and more reviles and destroys our life than this prayer. Who would not gladly die soon, and be an enemy to this life (if he were otherwise in favor of God's name), if he heartily considered that his life stands in such an essence, in which God's name and honor are blasphemed? Even he who understands no more than the Lord's Prayer would have enough teaching against all vices, especially against hope. For how can he be happy or hopeful who confesses in the Lord's Prayer such great, cruel infirmities of himself that he dishonors God's name and acts daily against the other commandment of God, uselessly tarnishing His name?
44 Secondly, I answer them: That there are court cases is not the best; it would be better if there were none. But to avoid greater evils, they are left for the sake of the imperfect, who may not yet let go of all things and reappropriate God.
45. Nevertheless, a mark 3) is set for us to work towards, that is, to learn and practice from day to day to sanctify God's name, to restore to Him His glory, goods, and all things alienated from us, 4) and thus to be sanctified completely. For this practice we are given this prayer, that without ceasing we should desire in our hearts that God's name be hallowed.
2) The bracketed words are found in the Wittenberg and the Jena.
3) Times target.
4) So in the Wittenberg and Jena editions, also in Latin. In the Weimar edition meaningless: "and practice that God's name, honor, goods and all things are alienated from us, and so we" etc.
ligt werden. 1) And although a Christian man would be deprived of everything, good, honor, friends, health, wisdom, etc., this would not be surprising; indeed, it must finally come to pass that all his things would be destroyed, and he would be set apart from all things, before he is sanctified and sanctifies the name of God. For while there is a thing, there is also a name. Therefore nothing must remain, that only God, and God all things and all names remain. Then it will be true that the righteous are called in the Scriptures the poor and the fatherless, who have been deprived of their parents and have no consolation.
46. But do you say: If we all do not honor God's name, are we therefore in mortal sin and condemned? I answer: It would be mortal sin and damnable if God were to act with severity; for God does not suffer sin, however small it may be. But there are two kinds of people: some who recognize and complain themselves that they do not sufficiently sanctify the name of God, and earnestly ask for it, and consider it great that they are so wretched. To them he gives what they ask, and because they judge themselves, God absolves and remits what they do not do enough. The other free and frivolous spirits, who disregard their infirmities, throw them to the wind, or 2) do not even see them and do not ask, will find in the end how great a sin it is that they have disregarded them and are therefore condemned, because they thought they would be saved; as Christ says to the sinners Matt. 23:14, that they would have all the greater condemnation for their long prayers.
Behold, the Lord's Prayer teaches you for the first time to know your great misery and ruin, that you are a blasphemer, so that you must be terrified of your own prayer when you consider what you are praying. For it must be true that you have not yet sanctified God's name. It must also be true: He who does not sanctify God's name, that he may profane it. Then it must also be true that dishonor to God's name is severe.
1) Weimarsche: God's name be sanctified.
2) In all German editions "aber", in Latin aut. This "aber" may have arisen by reading out "ader".
sin, and guilty of eternal fire, so God's justice should judge. Where then wilt thou go? Thy own prayer punisheth thee, and is against thee, testifieth thee, lamenteth thee; there lieth thou, who helpeth thee?
48) Behold, then, when thou art thus smitten with thyself, and art humbled in the knowledge of thy misery, the consoling doctrine comes, and 3) restores thee; that is, prayer teaches thee that thou shalt not despair, but desire God's mercy and help. For you are sure and should firmly believe that he has therefore taught you to pray in such a way that he will hear you. And so prayer makes it so that God does not count sin against you and does not deal with you harshly. And only God considers good those who earnestly confess that they dishonor God's name, and constantly desire that it may be sanctified.
49. But those who rely on their certainties, and do not consider that they dishonor God's name, it is not possible for them to be kept. For they are still too free, secure, hopeful and unfaithful; neither are they yet among the multitude, when Christ saith, Matt. 11:28, Come unto me, all ye that are troubled and weary, and I will refresh you. For they do not understand the paternoster, they do not know what they pray.
Decision.
50 Now is the opinion and summa of this petition: Oh, dear Father, let your name be sanctified in us; that is, I confess that, alas, I have often defiled your name, and even now, with pride and by my own honor and name, blaspheme your name. Therefore, by thy grace, help me that my name may perish in me, and that I may be destroyed, that thou alone, and thy name and glory, may be in me.
(51) I hope that you have understood sufficiently that the little word "your name" means as much as your honor or praise. For a good name is called honor and praise in Scripture; an evil name is called disgrace and evil rumor. So that this prayer wants nothing else, but that God's honor before all
3) Weimarsche: recket.
and be sought above all and in all things, and that all our life eternally be for God's glory alone, not for our benefit, nor for our blessedness or any good, whether temporal or eternal, except as finally decreed for God's glory and praise.
Therefore, this is the first prayer. For God's glory is the first, the last, the highest that we can give him, and he seeks and demands nothing more. Nor can we give him anything else, for he gives us all other goods, but the glory he reserves for him alone: that we may know, say, sing, live, work, and all our actions and sufferings testify that all things are God's; so that the saying Psalm 111:3 may stand: Confessio et magnificentia opus ejus, "Praise and great glory is his work, and his righteousness endures forever." This is what is said: In whom God dwells and lives, the works of that man do nothing else than to give great praise and glory to God, and to ascribe everything to Him. Therefore, the same man does not consider that he is dishonored and despised, for he knows that this is right. And if no one will despise him and dishonor him, he does it himself, and may not suffer his praise and honor. And therefore he is righteous, giving to God what is God's, and to himself what is his, to God the glory and all things, to himself the shame and nothing. There is the righteousness that abides forever, for 1) it pleases not only temporal men, like the foolish virgins' lamps and the seeming saints' piety [Matth. 25, 1. ff.], but the eternal God, before whom it also abides forever.
(53) Now you see that this prayer is against the evil of hope, which is the hanpt, life, and whole essence of all sin. For at the same time, just as no virtue lives or is good where hope is dead, so again no sin lives or does harm where hope is dead. And as a serpent has all its life in its head, and if that is dead, it does no harm to anyone, so if hope were dead, all sins would be harmless, indeed, greatly beneficial. Therefore, as no one is without hope, and avarice of his own name and honor, so there is no one to whom this prayer is not highly necessary and useful.
1) Weimarsche: "wan".
The other request.
Come your kingdom.
This other prayer, like the others, does two things: it humbles us and it lifts us up. Humiliated in that it forces us to confess with our own mouths our great, miserable misery. But it lifts us up by showing us how we should be in such humiliation. Thus every word of God is such that it terrifies and comforts, strikes and heals, breaks and builds, tears up and plants again, humbles and lifts up.
To the first
It humbles us to confess publicly that God's kingdom has not yet come to us. Which, if it is seriously considered and thoroughly prayed for, is terrifying, and should sadden and almost make every devout heart miserable. For it follows that we are still outcasts, in misery and under cruel enemies, deprived of our dearest fatherland.
(56) Which are then two grievous, lamentable damages. The first, that God the Father is deprived of his kingdom in us, and who is and should be a Lord in all things, is prevented from such power and title by us alone; which not a little leads to his dishonor, as if he were a lord without a country, and his almighty title becomes a mockery in us. This must undoubtedly grieve all those who love God and favor Him. It is also terrible that we are the ones who are fighting and hindering God's kingdom, whom [he], if he wanted to judge severely, would condemn as his kingdom's enemies and robbers.
The other pity is ours, that we lie captive in misery and foreign lands under such great enemies. For if it would be terrible and miserable if a temporal prince's child or a whole country had to suffer much shame and suffering under the Turks, and finally also the most shameful death, how much more miserable is it to lament that we are among the evil spirits in this misery, and face all kinds of danger to body and soul, and finally also eternal death every moment.
that one would be more afraid of one's own life than of a hundred rages 1) if he looked at it rightly.
On the other hand.
58. When such misgivings have humbled us and opened our misery to us, then follows the consolation, and the kind Master, our Lord Christ, teaches us that we should ask and desire to come out of misery, and not despair. For to those who confess that they are hindering God's kingdom, and piteously ask that it may come, God will grant their suffering and pleas for this, which He would otherwise justly punish. But the free spirits, who do not care much where God's kingdom remains and do not heartily ask for it, he will indeed judge with the tyrants and disturbers of his kingdom according to the severity.
For since everyone must pray this prayer, it follows that no one is innocent of God's kingdom. To understand this is to know that there are two kingdoms.
The first [empire]
If there is a kingdom of the devil, the Lord calls him a prince or king of this world in the Gospel [John 16:11,1], that is, a kingdom of sin and disobedience. This should be a great misery and prison for the pious. As is illustrated by the children of Israel in Egypt, who had to build the same land with great labor and misery, and yet got nothing out of it, except that they thought to kill them by it [Ex. 1:10]. So he who serves the devil's servants in sins must suffer much, especially in conscience, and yet in the end earns eternal death with it.
(60) Now we are all in this kingdom until the kingdom of God comes, but with a difference. For the pious are thus that they daily fight with sins, and constantly and firmly resist the lust of the flesh, the temptations of the world, and the devil's indulgence. For, as we are pious, so will
1) In the editions: "Todten". The Latin word confirms the reading taken by us from the old Walch edition.
But ever the evil desire in us with rule, and would like to rule alone and have the upper hand. So God's kingdom sees with the devil's kingdom without ceasing. And they are kept and saved because they fight against the devil's kingdom in themselves to increase God's kingdom. And these are the ones who pray this prayer with words, hearts and works. So the holy apostle Paul says [Rom. 6, 12.] that we should not allow sin to rule in our bodies, to follow its desires. As if he said: You will certainly feel and have evil desires, love and inclination to anger, to avarice, to unchastity and the like, which want to draw you into the devil's kingdom, that is, to sins, since they originate and are themselves also sin; But you are not to follow them, but to fight, and to force and restrain these leftover traitors of the old devil's kingdom, as the children of Israel did to the Jebusites and Amorites, and thus increase God's kingdom in you (which is the right promised land).
The others, however, are in it so that they have air to it and follow all the desires of the flesh, of the world, of the devil, and also want to remain in it always, if they want to. These concede to the devil, and also wrestle with and destroy God's kingdom. Therefore they gather goods, build magnificently, seek all that the world is able to give, just as if 2) they wanted to stay here forever, not thinking that we have no place to stay here, as St. Paul says [Hebr. 13, 14]. These pray this prayer with the mouth, but with the heart they contradict it, and are like the leaden organ pipes, which almost blare and shout in the church, and yet have neither word nor sense. And perhaps the organs of the same singers and worshippers are figures and indicators.
The other realm
62. is God's kingdom, that is, a kingdom of righteousness and truth, of which Christ says [Matth. 6, 33.]: "Seek first of all the kingdom of God and his righteousness." What is God's or His kingdom's righteousness? That is, when there is no more sin in
2) In the Weimar: "as it were". -sam - as if.
but all our members, strength and power are subject to God and in his use, that we may say with Paul [Gal. 2:20]: "I now live, but not I, but Christ in me"; and 1 Cor. 6:19 f.: "You are not your own, you are bought with a precious treasure, therefore you should honor God and carry him in your body." As if he said: Christ baptized you by himself, therefore you should be his and let him live and reign in you. But this happens when no sin reigns in us, but Christ alone with his graces. So God's kingdom is nothing else than peace, discipline, humility, chastity, love and all kinds of virtue; and that there is no anger, hatred, bitterness, unchastity and all the like.
63 Now let each one try himself, if he finds himself here or inclined to it, then he will know in which kingdom he is. Now no one, he finds nevertheless 1) something in him of the devil's kingdom. Therefore he must ask: "Come your kingdom." For God's kingdom is well begun here and increases; but it will be accomplished in that life.
(64) Thus it has recently been said, "Let thy kingdom come:" Dear Father, let us not live long here, that thy kingdom may be perfected in us, and that we may be delivered entirely from the devil's kingdom; or, if it please thee therefore to leave us longer in this misery, give us thy grace, that we may raise up thy kingdom in us, and increase it without ceasing, and diminish and destroy the devil's kingdom.
Now notice:
There are two great errors in this matter. The first: Those who run to and fro to become pious, to come to God's kingdom and become blessed, one to Rome, the other to St. James. But they do not want to reach the right point, that is, to give themselves inwardly to God and become his kingdom; they do many such outward works, and shine almost prettily, but remain inwardly full of evil malice, wrath, hatred, arrogance, impatience, unchaste etc. Against which speaks Chri-
1) So the Wittenbergers and the Jenaers. Weimarsche: "find according to".
stus, when he was asked when the kingdom of God would come [Luc. 17, 20. 21.]: "The kingdom of God does not come with an outward gesture or appearance. Nor will it be said, 'Behold, or there it is.' Perceive that the kingdom of God is within you," as he also says Matth. 24, 23. ff.: 2) "And if it be said unto you, Behold here, or there it is; believe it not. For they are false prophets." As if he said, "If you want to know the kingdom of God, you must not seek it far, nor walk over land. It is near you, if you will. Yes, it is not only with you, but in you. For discipline, humility, truth, chastity and all virtue (that is, the true kingdom of God) cannot be fetched by land or sea, but must arise in the heart.
(66) Therefore we do not pray thus: Dear Father, let us come to your kingdom, as if we should run after it, but: "Your kingdom come to us. For God's grace and his kingdom, with all its virtues, must come to us, if we are to overcome it, we may never come to it; just as Christ came to us from heaven to earth, and we did not ascend from earth to him in heaven.
The other error is that many who say this prayer are only concerned that they may be saved, and understand nothing else through the kingdom of God but joy and pleasure in heaven, as they may think out of carnal sensuality, and are driven by this to fear hell, and thus seek only their own and their own benefit in heaven.
68. They do not know that God's kingdom is nothing other than to be pious, chaste, pure, mild, gentle, kind, and full of all virtue and grace, that is, that God has His own in us, and that He alone is in us, living and ruling. This is what one should desire most and first. For this is what it means to be blessed, when God reigns in us, and we are His kingdom.
2) In the German editions, also in the Weimar edition, the two sayings from Luc. 17. and Matth. 24. are mixed up, which must have resulted from the transposition of a line in the original edition. In the Latin translation, this error has been corrected and we have also changed the text accordingly.
are. But the joy and pleasure and everything else that one may desire, one should not seek nor ask nor desire, but it will all find itself and follow the kingdom of God. For, as a good wine may not be drunk, it brings of itself, unsought, its pleasure and joy, and may not be hindered, so much more, when the graces and virtues (the kingdom of God) become perfect, so must, without our doing, naturally and unhindered follow joy, peace and bliss, and all pleasure. Therefore, turning away the false and selfish eye, Christ does not call us to ask and seek the consequence of the kingdom, but the kingdom of God itself. But they seek the last and the hindmost first, and the first they esteem nothing, or esteem it only for the sake of the last. Therefore they will not get it; they do not want the process right, so the result will not be for them either.
The third request.
Your will be done as in heaven and on earth.
69. This petition also practices the two things that are said in the past petition, namely, it returns and raises up, makes sinners and pious. For the two pieces, judicium et justitiam, judgment and justice, the word of God works at all times, as it is written [Ps. 106, 3.): Beati, qui faciunt justitiam et judicium in omni tempore, "Blessed are they that do judgment and justice at all times." Judgment is nothing else than that a man recognizes, judges and condemns himself. And this is true humility, and self-abasement. Righteousness is nothing else than when a man thus recognizes himself, asks and seeks mercy and help from God, by which he is then lifted up before God.
These are the two pieces we want to see in this prayer.
To the first
70 Let us judge ourselves, and accuse ourselves with our own words, that we disobey God, and do not his will. For if it were so with us, that we should
If we were to do God's will, this prayer would be in vain. Therefore, it is frightening to hear us say, "Thy will be done." For what could be more terrible than that God's will should not be done, and that we should despise His commandment, which we clearly confess against ourselves in this prayer? For it must be true that we do not do or have not done God's will, since we ask for it in the first place. For in the sight of God, it does not help to pretend or to falsify; rather, as one asks, it must also be thoroughly true.
Because we must pray this prayer to our end, it follows that we will also be found guilty to our end 1) as those who disobey God's will. Who then can hope or stand before his own prayer, in which he finds that God, if He would deal with him according to righteousness, would in all fairness, as one disobedient, known and persuaded by his own mouth, condemn and reject [him] every moment? Thus this prayer works a thorough humility and fear of God and His judgment, so that man becomes glad that he only escapes God's judgment, and is kept out of pure grace and mercy. This means judging oneself and exercising judgment before God's eyes, thoroughly recognizing and lamenting oneself, as this prayer shows.
On the other hand.
(72) Righteousness is when we have judged and known ourselves in this way, that we do not then despair of the judgment of God, of which we find ourselves guilty by the evidence of this prayer, but have recourse to the grace of God, and firmly trust in Him and ask Him to 2) deliver us from disobedience and from not doing His will.
For he is righteous in the sight of God who humbly confesses his disobedience and sin, even the judgment he deserves, and warmly asks for mercy and does not doubt that it will be given to him. Thus the apostle teaches [Rom. 1, 17. Gal. 3, 11.] that a righteous man is not to be counted by others except by his own self.
1) Weimarsche: "geschuldigt", in the other editions: beschuldigt.
2) "und bitten" is missing in the Weimar.
n faith and trust in God, and therefore not his works, but the mere mercy of God is his comfort and confidence.
(74) Behold, this prayer gives a valiant slap to this transitory, miserable life, that it is nothing but a disobedience of divine will, and thus a certain state of eternal damnation, preserved only by our recognizing it, lamenting it, and heartily praying for it. And whoever would consider this prayer and the others, would have little desire for this life. But he who has a desire for it shows that he does not understand the Pater noster and the perilousness of his life at all.
What be: God's will done, and not done.
Without a doubt, "doing God's will" is nothing other than keeping His commandments. For by his commandments he has opened his will to us.
Now here one must know what God's commandments are and understand them. This is a broad speech. In short, it is nothing else than killing the old Adam in us, as the holy apostle [Rom. 6, 4] teaches us in many places. The old Adam is nothing else than what we find in us, evil inclination to anger, hatred, unchastity, avarice, honor, pride and the like. For such evil deeds and pieces are inherited from Adam, and innate from our mother's womb, from which follow all kinds of evil works, killing, adultery, robbery, and suchlike transgressions of God's commandments, and thus through disobedience God's will does not come to pass.
The old Adam is killed in two ways 2) by which God's will is done. 3)
To the first:
77. by ourselves, when we press and hinder our evil inclination, with fasting, watching, praying', working the unchastity
So in the Weimar and Latin. Wittenberg and Jena: "through which".
2) Weimarsche: "tzweher".
3) In the Weimar: "und somit gottis willen geschehen."
We must force ourselves, break the hatred and displeasure of our enemies with alms and friendly service, and recently, in all things, break our own will. For where a man has no master and teacher, the lesson is to be remembered and practiced, that he may prove to himself what he wills not to do, and what he does not desire to do, but always does against his will. For this he must freely hold, that his will is never good, it may seem as pretty as it likes, but it is forced and compelled, which he 4) would rather indulge in. For, as
70] said, if there were a good will in us, we should not have this prayer.
78) And so a man should train himself to have an over-will against his will, and never be more uncertain, 5) than when he finds that there is only one will, and not two wills against each other in him, and thus get used to following the over-will against his will. For he who has and does his will is certainly against God's will. Now there is no thing so nearly dear to man 6) and so hard to leave undone as his will. Many do great good works, but they follow their will and all inclination, 7) and yet think they are well off, and do no evil. -For they think that their will is good and right, and do not allow this prayer to do anything, and are also without all fear of God.
On the other hand:
79. by other people who are against us, disputing, making trouble, and opposing us in everything to our will, also in good, spiritual works, and not only in temporal goods, as those who promise our prayers, fasting, good works, consider them foolishness, and recently in no things leave us in peace. O that is delicious in principle
4) Thus the Weimar one. In Latin correctly: nisi coherceatur et compellatur ad bonum, quod libentius omitteret. In the Wittenberg and in the Jena: "dass ers".
5) Thus the Wittenberg, the Jena and the Latin. Weimar's: "and never be uncertain. For if he finds" etc. The editor of the Weimarsche did not take the form "unsicher" as a comparative and thus missed the point.
6) Wittenberg and Jena: loves.
7) Wittenberg and Jena: follow completely.
Thing! Such tempters should be bought with all good. For the siud that work this prayer in us, by which God breaks our will, that his will be done. That is why Christ says Matt. 5:25: "You shall be one with your adversary in the way," that is, we should let our will go, and let the adversary's will be right, and our will will be broken. But in breaking our will, God's will is done. For it is His good pleasure that our will be hindered and destroyed. Therefore, if someone promises you and wants to make you a fool, you should not oppose it, but say yes to it, and let it seem right to you, as it is right in the sight of God. If he wants to take something from you and harm you, you must let it happen as if it were right in your eyes. For without a doubt it is right in the sight of God; even if he does wrong, it is not wrong for you. For it is all God's, who may take it from thee by one that is evil or by one that is good; there thy will shall not resist, but say, "Thy will be done." So in all other things, bodily and spiritual. "He that taketh away thy skirt, [to him] add the cloak," says Christ [Matt. 5:40].
80 But if thou sayest, If this be God's will, who shall be saved? Who can keep the great commandment, that he should leave all things, and have his will in none? I answer, Therefore learn how great and needful, and with what earnestness and heart this prayer must be prayed, and how great it is that our will may be done, but God's will be done. And so you must confess that you are a sinner who cannot do God's will, and ask for 1) help and grace, so that God will forgive you for what you do too little, and help you to do it. For it will be necessary, if God's will be done, for ours to perish, for they are against each other. Notice that in Christ our Lord, when in the garden he asked his heavenly Father to take the cup from him; yet he says [Luc. 22:42], "Not my will, 2) but thine, be done." Had to
1) "um" is missing in the Weimar.
2) Weimarsche: mine.
What do we poor little worms want to do with our will, which is never without malice and always worthy of being prevented?
81. To understand this, notice that [in] two ways our will is evil. First, manifestly, without all appearance. When we have a will and are inclined to do something that is considered evil in the eyes of everyone, such as anger, lying, deception, harming one's neighbor, unchastity, and the like. What will and inclination there is in each one, 3) especially when he is provoked to it. And against him one must pray that God's will be done; he wants peace, truth, purity, gentleness. On the other hand, secretly and under a good appearance, when St. 4) John and James [Luke 9:54 ff] said against the Samaritans, who would not admit Christ, "Lord, if thou wilt, let us command fire to fall from heaven, and burn them. And he answered, Know ye not of what manner of spirit ye are? The Son of Man came not to destroy souls, but to redeem them."
(82) Of this kind are all those who, for the sake of injustice or foolishness done to themselves or to others, want to go through with their heads, and what they do must go out. And they lift up and lament, saying, Eh, I meant so heartily well; eh, I would have helped a whole city, but the devil will not suffer it; and think they are guilty, and do right in that, that they are angry and become whimsical, and thereby displeasure themselves and other people, and straightway make a tumult of it, that their good will is hindered. And if they looked at it in the day, they would find that [it] was a mere pretense, and [they] sought nothing in the good will but their benefit or honor, or their own will and pleasure. For it is not possible for a good will, if it is otherwise truly good, to become angry or unpeaceful if it is prevented.
3) i.e. lets himself be seen.
4) As a curiosity, we note the form "Sand" instead of "Sant" or "Sanct" in the Weimar.
83 And remember: it is a sure sign of an evil will when it does not suffer its hindrance. Impatience is the fruit by which you should recognize the seeming, false, treacherous good will. For a basic good will, when it is hindered, speaks thus: Oh God, I thought it should be so good; but if it is not to be, I am satisfied, [it] be thy will. For where there is strife and impatience, there is no good, be it what it may.
Over these two evil wills is a righteous good will, which must not be done; as 1) David's will was, when he wanted to build God a temple, and God praised him for it, and yet did not want it to happen [2 Sam. 7:2 ff]. Item, how Christ's will was in the garden, when he refused the cup, and yet the same good will had to remain [Luc. 22, 42 .]. So, if you want to convert the whole world. You should not want any of these, because you would have preferred God's will, and would have subjected your will to it and made it null and void, and you would have said: My dear God, this and that seem good to me; if it pleases you, let it be done; if it does not please you, let it remain behind.
And God often breaks this good will in His saints, so that the false, treacherous and evil good will not break in through the good appearance; also so that one learns that our will, however good it is, is immeasurably less than God's will. Therefore, a lesser good will is to give way, or ever 4) to be destroyed, against the immeasurable good will of God. Third, also for this reason the good will in us should be prevented, so that it may be improved. For surely God prevents a good will only so that it may become better. But then it becomes better when it becomes subject to and conformed to the divine will (by which it is hindered), as long as 5) it does not become better.
1) Weimarian: thus.
2) the same" is missing in Weimar's.
3) In the original: "boßguter".
4) Weimarsche: "yr".
5) Weimarsche: so.
Man will be left completely alone, without will, and will know nothing more than that he is waiting for God's will.
Behold, this is true obedience, which, alas, is quite unknown in our day. Now, therefore, the useless talkers, who have filled the whole of Christendom with chatter, and seduced the poor people with their teachings, almost shout from the pulpit how one should have and make a good will, a good opinion, a good resolution; and when this is made, that they are then sure, and everything they do is good; by which doctrine they create no more, for self-willed, obstinate men, free and sure spirits, who always fight against God's will, do not break nor subdue their will. For they think their opinion is good and should prevail, and what is contrary to them is from the devil and not from God. Behold, thus grow and hence come the wolves among sheep's clothing [Matth. 7, 15.], the hopeful saints, the most all-harmful men on earth. Hence it comes that one bishop against the other, one church against the other, priests, monks, nuns fight, quarrel, war, and 6) in all places there is strife, and yet every party says that it has a good will, a right opinion, a divine intention, and thus in praise of God and in honor of God they do vain devilish works.
But they should be taught rightly that they have a godly will, and trust nothing at all in their will and opinion, even casting far from them the accursed presumption that they think they may have or make a good will or opinion. For one should freely despair of anyone having or making a good will, good opinion, good intention. For, as said above 77 ff] said, there is first of all good will where there is no will. For where there is no will, there is only God's will, the very best. That is why such yelpers know a lot about what is evil or good will, and they go in freely, and make us say with our mouths, "Thy will be done," but with our hearts, "My will be done," and thus mock God and ourselves.
6) "and" is missing in the Weimar.
(88) Thus one says, "Surely God has given us a free will. Answer: Yes, of course he has given you a free will; why then do you want to make it your own will and not let it remain free? If you do with it what you will, it is not free, but your own. But God has not yet given you a will of your own; for your own will comes from the devil and Adam, who have made their free will, received from God, their own. For a free will is one that wants nothing of its own, but looks only to God's will, by which it also remains free, nowhere clinging or adhering.
Decision.
Now you notice that in this prayer God calls us to pray against ourselves, teaching us that we have no greater enemy than ourselves. For our will is the greatest thing in us, and against it we must ask: O Father, do not let me fall 1) to do my will, break my will, resist my will; let it be as it may, that 2) it may not be according to my will, but according to your will alone. For so it is in heaven, there is no will of my own; that the same may be so on earth. Such prayer or story 3) is very painful to nature, because our own will is the deepest and greatest evil in us, and nothing is dearer to us than our own will.
Therefore, nothing else is sought in this prayer, but the cross, torture, adversity and all kinds of suffering, which serve to disturb our will. Therefore, if the self-willed people thought about it right, as they ask against all their will, they would become hostile to the prayer, or ever be afraid of it.
Now let us draw these first three petitions together. The first is that God's name be honored, and His glory and praise be in us. But no one may come to this unless he is pious and in the kingdom of God. For the dead and sinners may worship God.
1) Weimarsche: not there.
2) Weimarsche', mir.
3) "Geschicht" is well rendered in Latin as: rsi ipsiiiZ eonditio.
Now no one can be pious unless he is free from sins. 4) We are free from sins when our will is rooted out and only God's will is in us. One becomes free from sins when our will is rooted out and only God's will is in us. For if the will, which is the head and supreme of all members, is no longer ours and evil, then all members are also no longer ours and evil. Therefore, this prayer attacks wickedness at the head, that is, not at the hand or foot, but at our will, which is the head of wickedness, the right main limb.
The fourth request.
Give us this day our daily bread.
So far we have used the little word "your", "yours"; now we speak henceforth "our", "ours", "us" etc. We want to find a reason for this. When God hears us in the first three petitions and sanctifies his name in us, he sets us in his kingdom and pours his grace into us, which begins to make us godly. This grace soon begins to do God's will; then it finds a stubborn Adam, as St. Paul complains in Rom. 7:19, that he does not do what he would like. For his own will, innate in Adam, strives with all its members against the good inclination; so then grace cries out to God in the heart against the same Adam, saying, "Thy will be done." For man finds himself hardly burdened with it.
When God hears the cry, he wants to come to the aid of his dear grace and increase his kingdom, beginning with it, and with earnestness and force he lays hold of the main shawl, the old Adam, inflicts all misfortune upon him, breaks all his nobility, blinds him and disgraces him all around. This happens when he sends us all kinds of suffering and disgust. And evil tongues, evil, unfaithful people, and where people are not enough, also the devils, must serve for this; so that our will is ever strangled with all its evil inclinations, and the will of God thus
4) Weimarsche: from the.
5) Weimarsche: "so" instead of "alsdann".
6) I.e. this is the kingdom he started.
that grace may possess the kingdom, and only God's praise and glory may remain.
When this happens, man is in great distress and anguish, and considers nothing so little as that this being means that God's will has been done, but he thinks that he has been abandoned and given to the devils and evil men, that there is no God in heaven who wants to know or hear him. This is the real hunger and thirst of the soul, it longs for comfort and help, and this hunger is much more severe than the physical hunger. And there we lift up the "our", that we desire our need, and say: "Give us this day our daily bread".
But how does that happen?
95. God has left us many misfortunes on earth, and no other comfort than His holy word, as Christ promised us [John 16:33]: "In the world you will have tribulation, but in Me you will have peace. Therefore, whoever wants to surrender to God's kingdom coming in him and God's will being done, should not make many extractions, should not seek evasive ways, because nothing else will come of it: God's will is done, if your will is not done; that is, the more you have repugnance, the more God's will is done, especially in dying. It is decided, and no one will change it, that in the world is peace, in Christ is our peace.
In this scrum, the bad and the good now separate.
The wicked, who soon fall away from grace and the kingdom of God, do not understand God's will, nor do they know what such a crowd is good for, nor do they know how to keep themselves in it. Therefore, they return to their own will and throw grace away again, like the evil stomach that cannot bear food. Some fall into impatience, reproach, curse, blaspheme and become quite angry. Others run to and fro, seeking human comfort and advice, so that they may only be rid of their misfortune and overcome and suppress their adversaries, and recently, being their own helpers and redeemers, wait.
not until God redeems them from the cross. These all do themselves unspeakable harm, because God had attacked them to kill their will and to build His kingdom of grace in them, to establish His name's glory and honor in them, to have His will there; so they do not want to suffer His divine, healing hand, they fall back and keep their will, the old scoundrel. Yes, like the Jews, they let go of the evildoer Barabbam and kill the grace of God, the innocent son of God, who had begun to grow in them. Thus Psalm 78, 10 [Ps. 106, 13] speaks of them: Non sustinuerunt consilium Dei, they did not want to suffer what God intended to do with them.
The pious, who are wise, understand well what the divine will is good for, that is, all kinds of misfortune; they also know well how they should do it and keep themselves in it. For they know that no enemy has ever been driven away from a fugitive. Therefore, let no suffering or hardship or death be overcome by impatience, flight and seeking comfort, but only by standing firm and persevering, yes, by facing calamity and death head on. For true is the saying: He who is afraid of hell goes into it. So, he who fears death, death swallows him up forever. He who fears suffering will be overcome. Fear does no good; therefore, one must be free and bold in all things, and stand firm.
But who can?
This is what this prayer teaches you, where you should seek consolation and bring peace to such strife. You shall say: O Father, give us our daily bread; that is: O Father, comfort and strengthen me, a suffering, poor man, with your divine word. I do not like your hand, and yet I am damned if I do not suffer it; therefore strengthen me, my Father, that I do not despair. So God does not want us to run or look anywhere in his will, that is, in our suffering, except to him, not desiring that we be loosed, for that would be harmful and a hindrance to divine will and our benefit, but that we be strengthened to endure such will. For it is true that no one is able without
If he suffers fear or dies (which is what God wants), he will be strengthened for it. Thus no creature can strengthen; indeed, all creatures, and especially man, when he seeks comfort and strength, make him more weak, loose 1) and soft. Therefore only the word of God, or our daily bread, must strengthen us, as He says through Isaiah [Cap. 50, 4.]: "God has given me a wise tongue, that I may strengthen all who are weary." And Matt. 11:28: "Come unto me, all ye that are troubled and weary, and I will refresh you." And David Psalm 119:28: "Lord, strengthen me with thy word." And Psalm 130:5: "My soul hath kept upon his words." And of this teaching all Scripture is full, full, full.
Now, when and through which one does the Word come to us?
This comes in two ways. First, through a person, when God lets him hear a comforting word through a preacher in church or otherwise through himself, which strengthens him, which he feels in his heart (2 Tim. 2, 1.): Confortare et esto robustus, "Encourage yourself and be bold". For such sound the word of God certainly makes in the heart when it comes röcht. Therefore, women and feminine babbling should be driven far away from the sick and dying people who say: "Dear Godfathers and dear Hans, it is not yet necessary, you will probably get well again, blessed and rich. With these words one makes stupid, soft, loose hearts, when it is written of the word of God (Ps. 104, 15.): Panis cor hominis confirmet, "Bread strengthens the heart of man. Therefore I say again: Dear godfathers, eat your rotten porridge yourself, I am waiting for the daily bread that strengthens me. And so the sick should be strengthened only to death, and the suffering only to more suffering. And if they say that they are not able, hold this prayer before them, that they may ask God for it, for He wants to be asked for it.
1) In the Wittenberg and Jena: "mattlose". Weimarsche: "matt, loose". In Latin: maZis 6ssotationsm st srnoUitas virss meutere. Even in the original Weimar edition, "matthlose" is in one word. For "tose" compare the following 99th paragraph.
On the other hand, through Himself, as when God pours out His word to a suffering person so that he becomes strong to bear everything. For God's word is almighty (Rom. 1, 16.).
But what is the Word, since they are the Word of God?
Answer: No one can say for sure. For as the afflictions and sufferings are manifold, so are the words of God manifold. For one word must be spoken to the fearful, and another to the hard-hearted. The latter must be frightened, the latter 2) must be strengthened. Since we are now speaking of those in whom God's will is done, that is, those who are in suffering and distress, we must take the words that strengthen, as Paul does to Hebrews 12. But since the word of God is not in man's power, neither to speak nor to perform fruitfully, but only in God's hand, therefore it is necessary that we ask that he himself give us the holy word, through himself or through a man.
Now it is true that he who has never been tempted in suffering, and has not experienced the power of God's word, how mighty it is to strengthen, does not even know what this request desires; it cannot taste good to him either. For he has only known and tasted the comfort and help of the creatures and himself, and has never suffered anything or become desolate.
Now let us act one word at a time, seeking the thorough understanding of this request, for it is a deep request.
The first one is called: Ours.
103) This means that we do not ask for the common bread in particular, which the Gentiles also eat, and which God gives to all men without asking, but for our bread, which we are the children of the heavenly Father. Therefore, not as from an earthly, but as from a heavenly, spiritual Father, not an earthly, but a heavenly, spiritual bread, which is ours, and appropriates to us heavenly children, 3) with 4) necessity is to be asked. Otherwise there would be no need
2) Weimarian: those.
3) Latin: vodisaus eostegtidus tUÜ8 attivst.
4) Wittenberger (wrong) "one" instead of "and".
would have been to say: Our daily bread. For the bodily bread would have been sufficiently designated by the word: Give us this day our daily bread. But God wants to teach His children to be more concerned about the food of the soul, yes, they should not be concerned about what they eat or drink physically.
The other is called: Daily. 1)
104 The little word "daily" is called in Greek έπιούσιον, which has been interpreted in many ways. Some say that it means an essential bread; some, a chosen and special bread; some, according to the Hebrew tongue, a morning bread, not as we Germans call a morning and evening bread, but which is ready for the next day, in Latin crastinum. This diversity should not mislead anyone, for it is all one understanding; only that one expresses the nature and kind of this bread correctly.
First of all, it is called an eternal bread, because the word of God does not feed a man according to the body and the natural in his mortal state, but it feeds him to an immortal, eternal and far beyond this being; as Christ says [John 6:51, 58]: "Whoever eats this bread will live forever. Therefore it is said so much: Father, give us the superessential, immortal, eternal bread.
Secondly, it is called a choice, tender, sweet bread, as one that is full of delight and sweet taste; as it is written of the bread of heaven, Wis 16:20, that it tastes to each one as he wills. So our heavenly bread is much more noble and tender, more sweet and full of all virtue and grace, compared to the natural bread. One would also like to understand chosen bread, that it is a special, own 2) and only given to us children of God. For this is also called egregius, peculiaris, proprius, as the apostle Hebr. 13, 10. says, that we have a separate altar, from which no one may eat,
1) From the previous Scripture, § 90: "Dieweil sich jetzund nah das österliche Fest", we see that Luther preached about this shortly before Easter 1517. ,
2) Jenaer: - "own". Wittenberg and Weimar: "own", which will probably be as much as "actual way". Latin: xroxris.
than we alone, and thus have a special bread of our own.
107 Thirdly, in Hebrew, the morning bread. Now the Hebrew tongue has the way that, just that we Germans call "daily", that they call morning. For in German "täglich" means that which one has daily at hand and in readiness, whether one does not need it without intermission; as one says: This or that I must have today or tomorrow and daily, do not know what hour it is necessary for me that it is then available. The Hebrew tongue expresses the same meaning by the little word cras, or crastinum, tomorrow. As Jacob says to Laban Gen. (30, 33.): Cras respondebit mihi justitia mea; that is, today or tomorrow, or when it comes, my justice will answer for me and do enough.
(108) It is our opinion that we ask God to give us the essential, our own special, daily bread, that is, daily, so that we may have it at hand in our supply when hardship and suffering (which we must await daily) come upon us. May we be strengthened with it, so that we are not hurried, and by infirmities of it despair, perish and die eternally.
Note how we Christians should be rich and have a large supply of this bread, and be so practiced and taught that we have the word of God ready at hand daily in all temptations to strengthen ourselves and other people. As we see in the epistles and (the biographies] 3) of the dear holy fathers that they did. But it is our fault; we do not ask God for it, so we have nothing. Therefore we must also have unlearned bishops, priests, monks, who can give us nothing; so we go to them and make them worse, and hate, promise and despise them. Behold, this is where God's wrath leads us; therefore, this prayer should be considered right. For in it God teaches us to pray for all spiritual prelates, especially for those who are to give us the word of God. For it is not given to them, because we are worthy of it, and we pray for them.
3) We added this addition from the Latin, which offers vitis.
GOlt therefore. Therefore, if you see unlearned and unskilled bishops, priests or monks, you should not curse, judge or promise, but look upon them as a cruel plague of God, so that He may punish you and all of us for not praying the Pater noster and asking God for our daily bread. For if we prayed the Pater noster and our daily bread properly, God would hear us and give us fine, skilful, learned prelates. The blame is ours much more than theirs. But now one finds people whom God so highly afflicts and obdurate that they not only do not recognize the unlearned priesthood as a plague, but also take pleasure in despising it, and make a mockery of such excellent plagues of God, so that they should weep with drops of blood if they would) that God inflicts such a serious, heavy plague on us.
For you should know that God has never punished the world more severely than with blind, unlearned rulers, through whom the word of God and our bread must fall short, and we perish. Let Turks be Turks; this plague is greater. Woe to us that we do not recognize and abjure it!
Again, God has never been more gracious to the world than when He has given learned and discerning prelates, through whom His Word is brought into great supply and daily use. For Christianity and every Christian soul is born in and through the Word of God. Therefore, it must also be nourished, preserved and protected by it, or it must perish, much more miserably, because the body perishes if it does not need its bread.
The third word is called: Brod.
The holy word of God has many names in Scripture because of its innumerable virtues and works, for it is truly all things and almighty [Heb. 1:3, 4:12]. It is called a spiritual sword (Eph. 6, 17), so that one can fight the devil and all spiritual enemies with it. It is called a light [Ps. 119, 105.), a morning rain, an evening rain [Jac. 5, 7.), a heavenly dew [Hos. 6, 4.], gold, silver [Ps. 119, 72.], medicine, clothes, taste, and many such things.
So it is also called bread, because the soul is nourished, strengthened, grown and fattened by it. And not only the mere bread is to be understood in this. For in the same way as the Scripture expresses by the bodily bread all the food of the body, how delicious it is; so also by the spiritual bread all the food of the soul, which is innumerable. For there are many souls on earth, and each one in particular does not always have the same need and skill; and yet the word of God satisfies all, and every need abundantly. For if all the food of kings that ever were ruid were in one heap, they would not be little compared to the least word of God. Therefore the Lord Christ calls it in the Gospel [Matth. 22, 2. ff.] a royal feast etc., and by Isaiah [Cap. 25, 6.] a delicious, exquisite and splendid meal.
Now what is the bread or word of God?
The bread, the word, and the food is no one but Jesus Christ our Lord Himself, as He says [John 6:51]: "I am the living bread which came down from heaven to give life to the world. Therefore, let no one be deceived by words or appearances. All sermons and teachings that do not bring us and model Jesus Christ are not the daily bread and nourishment of our souls; nor may they help in some need or challenge.
The fourth little word is called: Give.
The bread, Jesus Christ, no one can have from Himself, neither by studying, nor hearing, nor asking, nor seeking. For all books are too few to know Christ, all teachers too few, all reason too dull; only the Father Himself must reveal Him and give Him to us, as He says John 6:44: "No one comes to Me unless the Father who sent Me draws him. Item v. 65: "No one can receive me or understand me, unless it be given him from the Father." Item v. 45: "Every one that heareth me of the Father cometh unto me." Therefore he teaches us to ask for the blessed bread, "Give us this day."
Now Christ, our bread, is given to us in two ways.
First, outwardly through men, as through the priests and teachers. And this also happens in two ways: First, through the word; 1) second, in the sacrament from the altar. There would be much to say about this. Recently, it is a great grace where God gives that one preaches and teaches Christ; however, it should be in all places nothing else but Christ's preaching, and only this daily distribution of bread.
In the sacrament one receives Christ, but this would be in vain if he were not also administered and prepared 2) with the word. For the word brings Christ to the people and makes him known in their hearts, which they never understood from the sacrament. That is why it is a difficult thing in our times, that many masses are said, and only masses are hurriedly said, and unfortunately, the most important thing, for which the masses are appointed, is left out, that is, the preaching; as Christ says and gives [1 Cor. 11:25]: "As often as you do this, you shall do it 3) in remembrance of me." And even if one preaches, the mass is from Christ, and the sermon from Dietrich of Bern, or else a fable. Thus God afflicts us, that we do not ask for daily bread, and in the end the reverend Sacrament not only comes into a forgiven, unfruitful custom, but also into contempt. For what does it help that he is there, and bread is prepared for us, and yet it is not given to us, and we cannot eat it? It is as if a delicious meal had been prepared, and there was no one to give the bread, to bring the food, or to give the drink, so that they might be satisfied by the smell or the sight. Therefore one should preach about Christ alone, draw all things to him, and in all the Scriptures show him, for what he has come, what he has brought us, how we should believe in him and keep ourselves against him; so that the people may grasp and know Christ through the word,
1) Weimarsche: through words.
2) Latin: distributiv et institutio.
3) Weimarsche: "you". Wittenberger: "so shall you remember me."
and not come from Mass so single that they recognize neither Christ nor themselves.
On the other hand, inwardly through God's own teachings. And this must be with the outward, or the outward is also in vain. But if the outward goes right, the inward does not remain outside. For God never lets His word go forth without fruit; He is there, and teaches inwardly Himself, which He gives outwardly through the priest; as He speaks through Isaiah, 55:10, 11: "My word that goeth forth from My mouth shall not return void; but as the rain drencheth the earth, and maketh it fruitful; so shall My word proceed, and shall accomplish all things that I send it forth." From this come true Christians, who recognize Christ and taste Him with sensitivity.
Speak:
What then is knowing Christ, or what does it bring? Answer: To learn Christ 4) and to know is to understand that the apostle 1 Cor. 1, 30. says: "Christ is given to us by God to be to us wisdom, righteousness, holiness, redemption. You will understand this when you realize that all your wisdom is damnable foolishness, your righteousness damnable unrighteousness, your holiness damnable impurity, your salvation damnable condemnation, and thus you will find that before God and all creatures you are a fool, a sinner, an impure, condemned man; and show it not with words, but with all your heart, even with works, so that no comfort and salvation remain for you, except that Christ has been given to you by God, in whom you must believe and thus enjoy, so that his righteousness alone may keep you, so that you may call upon it and trust in it. And faith is nothing else but eating this bread, as he says John 6:32: "My Father giveth you the true bread from heaven."
So you say:
119. Who does not know that we are sinners and nothing, but are kept through Christ alone? Answer: It is a great grace,
4) In the editions: "leren", but in Latin: disevrv.
That they may know the same, and so speak and hear it with outward words; but few there be that understand it, and say it with the heart. This experience proves. For if they are despised as fools or sinners, they 1) do not like it, and find wisdom and godliness outside of Christ, which is their own; but especially when conscience punishes them in time, or in death, they no longer know that Christ is their righteousness, and seek to and fro how they may comfort or strengthen their conscience with their good works. But if this does not help (as it may not help), they despair.
See, there is much to be said about this, and all sermons should be about 2) these things. For when Christ is preached in this way, and the dear bread is distributed in this way, souls take hold of it and exercise themselves with it in their sufferings, which divine will inflicts upon them. Therefore they become strong and full of faith, so that they fear neither their sins, nor their consciences, nor the devil, nor death. 4. Now thou seest how it is about this daily bread, that Christ is truly this bread; but he is of no use to thee, neither canst thou eat his; God then make him words, that thou mayest hear him, and so know him. For that he sitteth in heaven, or is under the form of bread, what profit is that to thee? He must be given, made ready, and made words by the inward and outward word. Behold, this is truly the word of God. Christ is the bread, God's Word is the bread; and yet One Thing, One Bread. For He is in the Word, and the Word in Him; and to believe in the same Word is to eat the bread; and to whomsoever God gives it, he lives forever.
The fifth little word is: Us.
Here every man is exhorted to spread out his heart to all Christendom, and pray for himself and the whole company of all men, especially for the priesthood, who are to perform the word of God.
1) Weimarsche: "mugens" instead of:, "they like it".
2) Walch and the Erlanger: "Preacher".
3) Weimarian: "the".
4) "Neither", "nor" is inserted after the Latin.
For just as in the first three petitions we seek the things that belong to God, that He may bring about His own in us, so now we pray here for Christianity. Among all things, there is nothing more necessary and useful to Christianity than daily bread, which is that God would make a learned priesthood and have His Word preached and heard in all the world, for if the priesthood and the Word of God are in its essence, Christianity will flourish. He also commanded us to ask this when he said [Matth. 9, 38]: "Ask the householder to send workers into his harvest" etc.
Therefore, according to the right order of love, we should pray most of all for Christianity, doing more than we pray for ourselves. For, as Chrysostom says, whoever prays for all of Christendom, Christendom prays for him. Yes, in the same way he prays with Christianity for himself, and is not a good prayer, 5) since one prays for himself alone. [And God grant that I am not mistaken, that I do not put up with the various brotherhoods in the best way, especially those that almost strike at themselves, 6) as if they wanted to go to heaven alone and leave us behind. But you remember and realize that Christ did not teach in vain that no one should pray "my Father," but "our Father"; not, "give me my daily bread today," but "give us our daily bread today"; and so henceforth "our debt," "us," "us" etc. He wants to hear the heap, not me nor you, or a runaway, segregated Pharisee. Therefore sing with the multitude, and you will sing well; and even if you sing badly, you will go with the multitude; if you sing alone, you will not remain undirected.
The sixth little word: Today.
The little word teaches, as said above [§ 101]j, that God's word is not in our power. Therefore, all false confidence in wit, reason, art and wisdom must fall away. For in the time of temptation, God Himself must promise us, and with His
5) Weimarsche: "beet" instead of: Prayer.
6) i.e. those who trust so much in themselves. Latin: xrnsssrtirll nxuä sos, Hui 8i kirnet eonüsi.
words comfort us and sustain us. For even though there is a great store of Scripture that one might teach the whole world while he is at peace, if God Himself does not come when the storms are going, and tell us by Himself alone or by a man, soon all is forgotten, and yet the little ship goes down; as it is written in the 107th Psalm, v. 27. Psalm, v. 27, it is written: Turbati sunt, et moti sunt sicut ebrius, "They are terrified, and stagger like the drunken, knowing not whither"; all their wisdom is swallowed up; so much so that they know nothing more.
Therefore, since we live in danger here, and must always await all kinds of suffering, as well as the hardships and pain of death, we must stand in fear and pray that God will not spare His word for long, but will be with us today, now, and every day, to give us our bread and, as St. Paul says in Ephesians 3:16, 17. 3, 16. 17. that Christ may appear in us and dwell in our inner man. Therefore, not the day after tomorrow, as if we wanted to be safe and fearless today, but "today". It is even more appropriate to say "today" and not tomorrow, when it is clear that God's will wants to be done in us, and our will goes down with anxiety; indeed, he would want the bread to be given not only today, but also this hour. The word "today" in the Scriptures also means this whole life on earth; I will leave that aside now.
Resolution of this request.
125. Is now the opinion of this petition: O heavenly Father, since no one may suffer your will, and we are too weak to tolerate our will and old Adam's killing, we pray that you will feed, strengthen and comfort us with your holy word, and give your grace that we may hear the heavenly bread, We pray that you will feed us with your holy word, strengthen us with your holy word, and give us your grace that we may hear the heavenly bread, Jesus Christ, throughout the whole world, and heartily recognize that shameful, heretical, erroneous, and all human teachings will cease, and that only your word, which is truly our living bread, will be distributed.
(126) Do we not also ask for the fleshly bread? Answer: Yes, the bodily bread may almost be included here.
but first of all the spiritual bread of souls, Christ. Therefore he teaches us that we should not be careful about bodily food and clothing, but only about today's needs; as he says Matth. 6, 34: "Let one day's care be enough, and do not worry today about tomorrow, for tomorrow will bring its own worries. And it would be a good exercise of faith if one learned to ask God for today's bread only, so that afterwards he could trust God in something greater. Not that one should not work for temporal goods or food, but that one should not be diligent, as if we could not be fed, because we worried and feared; so that the work should be done more to serve God in it, and to avoid idleness, and to do His commandment sufficiently, since He says to Adam [Gen. 3, 191: "In the sweat of thy face shalt thou eat thy bread", than that one should worry and fear how we will be fed. For God will manage this, if we work single-mindedly according to His commandment.
The fifth request.
And leave us our guilt, as we leave our debtors.
Who thinks that this prayer affects so many people and is guilty of so much? First of all, what do the great saints want to pray for in our times, who consider themselves quite pious, especially when they have confessed, absolved and done enough, and now live in such a way that they do not pray for their sin, like the old right saints, of whom David says [Ps. 32, 6]: Pro hac orabit et., "Every saint will pray for mercy for his sin," but only accumulate great merits, and build a delicious palace in heaven, even near St. Peter, with many good works? But God help us, let us try if we can make them sinners and count them among our poor sinful clan, so that they may learn to pray this prayer with us, not only before confession and penance, but also after the great indulgence of pain and guilt, and after all guilt forgiveness say with us: "Lord, forgive us our trespasses".
128. for since one is not in God's sight
1) If he may lie or scold, then truly, truly, there must be a serious, yes, much more serious guilt, which no indulgence has or may put away. Therefore indulgence and this prayer will not be one. If all guilt is gone through the indulgence, then cancel the prayer and do not ask for false guilt before God's eyes, so that you do not mock Him and get all the misfortune for yourself. But if the prayer is true, then God help the poor indulgence, which still leaves such great guilt, since God condemns a man justly for it, if he is not asked for mercy. But I do not speak too much, because I know the subtle glosses well, so that one is used to make a waxen nose out of the holy scripture.
This prayer may be understood in two ways.
(129) First, that God forgives us our trespasses secretly, and we do not feel it, just as He imputes and retains the trespasses of many people, which they do not feel or respect at all. Secondly, publicly, and that we feel it; as He imputes guilt to some, that they feel it, as, through punishment and terror of conscience. The first forgiveness is always necessary. The other is sometimes necessary, lest a man despair.
What is it?
(130) I say, then, that God is gracious to many people, and forgives all trespasses heartily, and yet says nothing to them about it, but deals with them inwardly and outwardly in such a way that they think they have an ungracious God who wants to condemn them temporally and eternally. Outwardly he afflicts them, inwardly he terrifies them. One of them was David, when he said, Ps. 6:2: Domine, ne in furore tuo arguas me etc., "Lord, do not punish me in your anger." So again, some he keeps their guilt secret, and is hostile to them, says nothing to them about it, but deals with them so that they think they are the dear children; outwardly they are well, inwardly they are happy and certain of heaven; which are described Ps. 10, 6: Non
1) i.e. to play a joke.
movebor a generatione etc., "I know that no one will throw me around forever, I will be without any misfortune. So he sometimes gives conscience comfort, and feels a cheerful confidence in his grace, so that the man may be strengthened thereby to hope in God even in the time of anguish of his conscience. Again, [he] sometimes causes a conscience to be frightened and distressed, so that man will not forget the fear of God even in the joyful time.
The first forgiveness is bitter and difficult, but it is the noblest and most loving. The other is easier, but the lesser. The Lord Christ shows both of them in Mary Magdalene. The first one, when he turned his back on her and yet said to Simon [Luc. 7, 47], "Her sins are forgiven much"; she was not yet at peace. The other, when he turned to her and said, v. 50, "Your sins are forgiven you; go in peace," she was satisfied. So the first makes pure, the other makes peace. The first works and brings, the other rests and receives, and there is an immense difference between the two. The first is only in faith and deserves much, the other is in feeling and receives the reward. The first is used with the high people, the other with the weak and uplifting.
132. 2) Now let us see the most powerful letter of indulgence that never came on earth, and it was not sold for money, but given to everyone for free. Other teachers put the indulgence in the bag and the box, but Christ puts it in the heart, so that it may not be put nearer; so that you may not go to Rome or Jerusalem,
2) The section M132-135 of this writing is specially printed in a small collection of Lutheran writings (compare Walch, St. Louis Edition, vol. XIX, Introduction, p. 35 f.) under the title: "Christi Ablaßbrief. This piece was first included as a special writing by Aurifaber in the Eisleben Collection, vol. I, p. 147d; from there it passed into the Altenbnrger, vol. II, p. 344; further into the Leipziger, vol. XVIII, p. 456; into Walch's old edition, vol. XIX, 957 and into the Erlanger, vol. 29, p. 43. In the 19th volume of our edition, we have omitted this alleged writing, but printed from the Erlangen edition the incorrect information about the sites, which are to be corrected in the introduction to the 19th volume, p. 36, according to the evidence given here. (Cf. Weim. edition, vol. II, p. 117, note 1.).
The letter of indulgence reads as follows: If you forgive your debtors, my Father will also forgive you. And the letter of indulgence reads in German thus: If you forgive your debtors, my Father will also forgive you. But if you do not forgive, my Father will not forgive you either.
This letter, sealed with Christ's own wounds and confirmed by his death, has faded away and decayed by the great downpour of Roman indulgences.
Now no one can be excused for not having his sins forgiven, or for having an evil conscience. For Christ does not say: You should fast so much for your sin, pray so much, give so much, do this or that, but if you want to do enough and pay your debt, take away your sin, listen to my advice, yes, my commandment: Do no more than that, let all things go, and change your heart, since no one can hinder you, and be kind to the one who has offended you; forgive only you, then it is all bad.
Why do they not preach such indulgences? Don't Christ's word, counsel and promise count as much as a dream preacher's? Yes, such indulgences will not build St. Peter's church (which the devil may well like), but Christ's church, which the devil may not like at all. For wood and stone don't nearly touch him, but pious, united hearts do him heartache. Therefore one does not like this indulgence in vain; that one does not get full for all the food. Not that I reject Roman indulgences, but that I want every thing to be held in its dignity; and where good gold may be had for nothing, that copper be not counted more dear than gold is worth. Just beware of the color and the glitter.
There are two kinds of people who do not pray this prayer and do not obtain the same great indulgence. The first, almost grossly, who forget their own guilt and make their neighbor's guilt so great that they may even impudently say, "I will not and cannot forgive him; I may not ever hold him. These carry the beam, yes, much beam in their
Eyes, and do not see their own, but they may not forget the small stick or rod in their neighbor's eye; that is, their own sin, which they have done against God, they do not regard, and weigh so great the guilt of their neighbor; and yet they want God to leave them the great guilt, if they do not leave the small ones unsmelled. And even if they had no other sin or guilt, the guilt would be great enough in their eyes that they would disobey God's commandment in that they would not forgive, but would avenge themselves (which belongs to God alone). And indeed, it is a strange God in His justice and judgment that he who does not forgive is more guilty than he who has done harm and suffering.
Therefore this prayer becomes a sin to the same, just as Psalm 109:7 says: "His prayer will be a sin before God", by which man misrepresents himself and turns the prayer completely around, so that he should obtain mercy, but acquires disgrace. For what else is it said when you say: I will not forgive, and yet stand before God with your delicious paternoster, 2) and proclaim with your mouth: "Forgive us our trespasses, as we forgive those who trespass against us," for so much: O God, I am your trespasser, so I also have a trespasser. Now I do not want to forgive him, so do not forgive me either. I will not be obedient to thee, though thou hast already called me forgiven; I will before forsake thee, thy heaven, and all things, and go to the devil for ever?
Behold, thou poor man, if thou hast or wouldst suffer such an enemy, who shall malign thee before men, as thou malignest thyself before God and all the saints with thine own prayer. And what has he done to you? A temporal damage. Why do you want to lead yourself over the small, temporal damage into an eternal damage? Behold, O man, not he that afflicteth thee, but thou thyself, which hast
1) Weimarsche: "yr".
2) According to the Latin translation, "paternoster" here means the rosary or a string of prayer stones (cf. Walch, St. Louis edition, vol. XXII, 1333). - "proppeln" --- fast herplappevn.
If you do not forgive, you will do yourself the right harm, which the whole world does not want to do to you.
139. The others are more subtle, who are spiritually offended by their neighbors, that is, that nothing is done to them but to displease them in their hearts, before the great love (as they dream) of righteousness and wisdom. For sin and foolishness do not like the tender and delicate saints. And these are they who are called serpents and poisonous worms in the Scriptures, who are so deeply blind that they never know, nor can they be persuaded (as can happen to the first and coarse), that they are they who do not forgive their neighbor, yea, esteem that [for] merit and good works, that they are enemy to their neighbor. They are known to talk about, judge, and judge everything that another does, and they do not keep quiet because they know something about their neighbor. In German, they are called Asterreder, 1) in Greek, Teufel, in Latin, Schmäher, in Hebrew, Satanas; recently, the 2) vermaledeiete Rotte, which promises everyone, despises, vermaledeiet, and yet everything in good appearances. What diabolical, infernal, damned plague now, alas! reigns through Christendom more gruesome than ever no pestilence, and approaching poisons all tongues, and, lamented to God! one of the same miseries has neither hat nor care. These are the ones who, if someone does something bad, not only do not find mercy with them, that they pray for him (as Christians should), teach him amicably, punish him brotherly; but, where an evildoer suffers only one judge, one court, one accusation according to divine and worldly law, then one must suffer as many judges, courts, accusations from these poisoned, infernal tongues, as many ears meet them, whether they met a thousand during the day. Behold, these are the wretched saints, who cannot forgive nor forget their neighbor's trespasses. And their way is, that they never find a man's heart pleasing, that they may ever be worthy, that God may not only not forsake their iniquity, but also shew them disgrace, that he may never make them know their iniquity.
1) In the Latin translation: teutonies aeüterL^Weunarsche: "to".
After that they adorn themselves and say: Yes, I do not speak this to him to harm, nor in bad opinion, I grant him all good. Behold, how soft the hair of the little cat is; who would think that such sharp claws and tongues were in the smooth skin? If you were his friend, you would keep silent, and not spread your neighbor's misfortune with such delight and pleasure; yes, you would turn your damned displeasure into a pity and mercy, excuse him, cover him, and keep others silent, pray to God for him, warn him fraternally, and help him up, at last also receive a reminder and admonition, remember your own infirmity with fear, that St. Paul says. St. Paul says [1 Cor. 10, 14]: "He who stands, let him see that he does not fall", and say with the holy old man: This yesterday, today it is up to me.
Think also, how would it please thee if God did unto thee again as thou doest unto thy neighbor, according to the sound of this prayer, and forbear thee, spreading thy sin abroad? Or, how would you suffer another to cry out your wickedness? You would undoubtedly want everyone to be silent, to absolve you, to cover you and to pray for you. Now you are doing against nature and its law, which says, "Do unto others as you would have them do unto you" [Matt. 7:12].
And do not think that a slanderer, slanderer, or a vicious judge will be forgiven for his sins, even the smallest or the greatest.) Judge his sin, nor the smallest, nor the greatest forgiven; yes, that he may do some good work, he then leave and change his evil tongue. For thus says St. Jacob fCap. 1, 26]: "Whoever lets himself think that he is a pious Christian man and does not bridle his tongue, his piety is nothing.
143. But if thou wilt ever do anything by thy neighbor's sin, keep the noble, precious, golden rule of Christ, when he saith [Matt. 18:15], If thy brother sin any thing that offend thee, go and punish him between thee and him only." O mark, tell not other men, but thou and he alone; as if he should say, Wilt thou not tell him?
3) In the editions: freveler. Latin: tsrnsrario fuäwi.
808 Erl. 21, 216-218. Luther's interpretation of the Lord's Prayer for the laity. W. vn, iiso-ii[2. 809
alone, keep your mouth shut, let it be buried in your heart; for it will never burst your belly, 7) as Ecclesiasticus says [Sir. 19, 10.].
(144) Oh, whoever commits the noble work, how easily he may atone for his sin, though he does not do much else! For if he sins again, God will say, "This man has covered and forgiven his neighbor's sin! Come near, all creatures, and cover him up again, and his sin shall never be forgiven him. But now they seek in every way and manner satisfaction and repentance for sin, and neither see nor hear our daily prayer that atoning for sin, doing enough, acquiring indulgence is best of all "forgiving our debtors. The great pomp of indulgences and the anguish of confessional essays lead us into such forgetfulness and ignorance.
But they come and paint the devil over their doors and burn themselves white, saying, "Well, if it is true, why shouldn't I say so, if it is so?
146. Answer: If it is true that you have sinned, why do you not speak your wickedness, if you are commanded to speak all truth? But if thou wilt keep thine own silence, then, according to the natural law, do the same to another.
147. item, if it is true, you do nothing better than the traitors and the sellers of flowers, because the 3) often say all too true to many a poor man.
(148) For this thou doest contrary to the rule of Christ [Matt. 18:15 ff], which commandeth thee, that thou tell it not, save to him alone; except he will not hear thee, thou shalt take two to thee, and tell him again. And if he still does not hear you, you shall accuse him with the same witnesses before the whole assembly. But the rule has now expired. This is what it is all about, as it should be for those who slacken God's word.
149 Item, the widespread vice of after-talk and respect for other people's sin is almost the most common.
1) Weimarsche: "auff bresten".
2) "aufgehaben" here in the meaning: moved up, held out.
3) Wittenberg and Jena: they.
The most wretched sin on earth. For all other sins stain and corrupt only the one who commits them, without the wretched, damned yapper, who must be stained and corrupted with other people's sins. Notice from this: The greater and more lust and pleasure there is in sin, the greater the sin is. But if the self-guilty man so often, for the sake of the sin he has committed, wrongs himself, is ashamed and punishes himself, wanting no one to know, and has thereby almost reduced the sin, then the barker comes and falls into the same dung as a sow, eats it, rolls himself in it, not wanting it not to have happened; for he takes pleasure in talking about it, judging it and laughing. Therefore I have said [§ 139], that he who loves to yap and to talk, is not favorable to any man; yea, he is a common enemy of human nature, like the devil. For he has nothing dearer than that he may hear, say and do the sin and shame of men, and rejoice in their evil. But he that loveth and hath pleasure in these things, may not indeed grant any good thing to men, but all unhappiness; and this shall be his reward in the end.
150 Therefore, to warn us, we are to learn that every man is a sinner against God, and he in turn has a sinner or guilty one against himself.
151 First, we are sinners in gross, wicked pieces. For few are those who have not fallen into great and grievous pieces. But even if a man were so pious that he had never fallen into great pieces, he always does too little according to God's commandment, because he has received much grace in the sight of other men, and yet he has never done so much that he has fully thanked and paid for the smallest gift; indeed, he cannot sufficiently praise God for his daily garment or coat, let alone for life, health, honor, goods, friends, reason and countless benefits of God. Therefore, if God should be right with him, it would be as Job says [Cap. 9, 3], that he would not be able to answer a thousand, and would be glad to ask a merciful judge. So also David says Ps. 143) 2: "Lord, do not come.
4) In the issues: to.
with your servant in judgment; for before you no man is found right who lives." Also because no man is so pious who does not still have in him the old Adam's taste and yeast, for which God would justly reject him. Therefore, humility alone contains even those who live in grace, and their guilt is not reckoned to them, so that they may avenge it, 1) ask for mercy, and forgive their debtors.
On the other hand, we also have guilty parties. For God ordains that we should suffer in goods, honor, or whatever, so that He may give us cause to atone for our sins and forgive our debtors. And even if someone does not have to suffer much from another (which is not a good sign), he nevertheless finds in him a dislike for some of those he is suspicious of and bears a grudge against; so that it is recently true, as St. Augustine says: "Every man is indebted to God and has a debtor; but if he does not have one, he is certainly blind and does not see himself rightly.
Now behold what a wretched life this is, where there is no food, consolation, or strength for the soul, other than that which is indicated by past prayer; in addition, a sinful state in which we would be justly condemned, if this prayer did not sustain us through God's pure grace and mercy. So the Pater noster makes this life completely sinful and disgraceful for us, so that we become tired and weary of it. Now, you barker, judge yourself, talk about yourself, see who you are, reach into your bosom, and you will forget your neighbor's evil; for you have both your hands full, yes, over and over full.
The sixth request.
And do not introduce us to temptation or temptations.
If the little word "temptation" or "confession", 3) were not so mean, it would stand
1) avenge, i.e. condemn. In Latin: yuoä illa judiesnt ipsi.
2) In the editions: same. Latin: ipss.
3) Wittenberger: "bekerung". The form "bekörung" found here in the Jena was, as Luther wrote in the
much better, and would be clearer to say: And do not lead us into temptations. In this prayer we learn what a miserable life on earth is like, for it is a louder temptation. And whoever seeks peace and security here does it unwise; he may never get it; and even if we all desire it, it is still in vain, it is a life of temptation and remains so.
(155) Therefore we do not say, Take away my temptation; but "lead us not into it. As if he said, 4) We are surrounded behind and before with temptations, and may not escape them; but, O our Father, help us that we enter not into them, that is, that we consent not to them, and so be overcome and oppressed. For he that trusteth sinneth, and is made a prisoner of sins, as Paul saith [Rom. 7:23].
So this life, as Job says [Cap. 7:1], is nothing else but a quarrel and constant strife against sin, and the dragon, the devil, is always attacking us and devouring us in his jaws, as St. Peter says [1 Epist. 5:8]: O dear brethren, "be sober and watch, for your adversary the devil, as a fierce lion, is going about and about, seeking whether he may devour any man." Behold, our dear father and faithful bishop, St. Peter, says: "Our enemy seeks us, and not in one place, but in all places, all around; that is, all our members and senses, inwardly with evil inspiration, outwardly with evil images, words and works, provokes, moves, hinders, through men and all creatures, to unchastity, wrath, hopefulness, avarice and the like, needs all cunning and mischievousness, that he may lead man into captivity. And if you feel the same, you should quickly lift up your eyes to God: O God the Father, behold, how am I moved, provoked to this and that vice, and hindered from this and that good work; defend, dear Father, and help me, do not let me succumb and fall into it. O who needed this petition and
large catechism (Concordienbuch, St. Louis edition, p. 331; I. T. Müller, p. 480) says, the one in use among the Saxons from time immemorial.
4) In Latin: ua si diesrst.
how blessed he would be! For many are those who do not know whether they will be challenged or what they should do in the challenge.
What is Anfechtupg?
157 Two kinds of temptation: One on the left side, that is, which provokes anger, hatred, bitterness, unwillingness, impatience, as are sickness, poverty, dishonor, and everything that hurts one, especially when one's will, authority, discretion, counsel, word and work are rejected and despised. For these things are common and daily in this life, and God inflicts them through evil men or devils.
When one feels this movement, he should be wise, and not be surprised, for it is the way of this life, but draw out prayer, and counting the right grain, say, O Father, this is certainly a temptation laid upon me; help me not to be deceived and tempted by it. 2)
In this temptation one is deceived twice. First, when one says, "Yes, I would be pious, and not angry, if I had peace. And some do not give our Lord God and his saints peace, so that he takes away the temptation from them. He must heal this one's leg, make him rich, and give him justice; and [they] 3) do as they please, even to strangle themselves out by themselves and others. And so they remain lazy, yes, fugitive, poor knights, who do not want to be challenged nor to fight. Therefore they are not crowned; indeed, they fall into the other contest on the right side, as we shall hear. But if it be right, it shall be so, that he shall not pass by, neither shall the temptation be put away, but he shall overcome it chivalrously. Job speaks of the same [Cap. 7, 1. 1: "Man's life is a strife" or temptation.
160 The others, who do not overcome the temptation, nor is it taken away from them, they go into wrath, hatred, impatience, give themselves free to the devil, accomplish
1) This refers to counting the stones on the rosary or paternoster.
2) beguile --- challenge, attempt.
3) According to the Latin, this sentence is to be understood as we have completed it here.
Word and work, become murderers, robbers, blasphemers, swearers, after-enders, and cause all kinds of misfortune. For they have overcome temptation, and follow all evil will. The devil is powerful, and his prisoners do not call upon God or his saints. But since our life is called a temptation by God Himself, and must be such that we are offended in body, goods and honor, and injustice must befall us, we should wait for it kindly, and wisely receive it, saying: "Well, it is the quality of life, what shall I make of it? it is a temptation, and remains a temptation, it will not be otherwise; help, God, that it does not move and overthrow me.
Behold, thus no one may be overtaken by temptation. But one can defend oneself, and advise all4) with prayer and call upon God's help. Thus one reads in the old father book that a young brother desired to be free of his thoughts. Then the old father said: "Dear brother, that the birds in the air fly over your head, you cannot prevent, but you can prevent that they do not make a nest in your hair. So, as St. Augustine says, we cannot resist the impulses and temptations, but that they do not overcome us, we can well defend ourselves with prayers and invocations of divine help.
The other temptation on the right side, that is, the temptation to unchastity, pleasure, pride, avarice and vain honor, and all that is good, especially when one has his will, praises his word, counsel and deed, honors and thinks highly of him.
This is the most harmful temptation, and is assigned to the time of the end of Christ, as David says, Psalm 91:7: "Where a thousand fall from your left side, ten thousand fall from your right side"; and now it has taken over. For the world strives only for good, honor and pleasure, and especially the youth now learns nothing against the carnal lust and temptations, fall there, that there is no longer shame, but all the world is full of fables and songs of fornication and whoredom, as if it were well done. This is all the
4) In the issues: everything.
cruel God's wrath, who thus lets the world go into temptation, because no one calls upon him.
(164) It is a grievous affliction to a young man when the devil blows into his flesh, setting fire to his marrow and bones, and to all his limbs, and by heart irritates him with his face, gestures, dances, clothes, words, and pretty pictures of women or men; (1) as Job says (Cap. 41:12): Halitus ejus prunas ardere facit.]: Halitus ejus prunas ardere facit, "His breath makes the coals glow," and now the world is all nonsense with irritation of dresses and adornments; but yet it is not impossible to overcome who is accustomed to call upon God, and [to] utter this prayer: "Father, do not lead us into temptation." Now this is what is to be done in the temptation of hope, when someone is praised or honored, and great goods come to him, or other worldly pleasures etc.
Why does God allow man to be so tempted to sin? Answer: That man may learn to know himself and God. To know that he can do nothing but sin and do evil. To recognize God, that God's grace is stronger than all creatures, and thus learn to despise himself, and to praise and glorify God's grace. For there have been those who have tried to resist unchastity with their strength, with fasting, with works, and have broken their bodies, and yet have done nothing. For no one can quench evil desire, except the heavenly dew and rain of divine grace; but fasting and labor, watchfulness, must be there, but are not enough.
Decision.
(166) If God has forgiven us our sins, nothing is so great as not to fall again. Because, as David says [Ps. 104:25], in the great sea of this world there are many storms, that is, many temptations and impulses that want to make us guilty again, it is necessary for us to say with our hearts without ceasing: "Father, do not lead us into temptation. I do not desire to be free from all temptation, for that would be terrible and worse than ten temptations.
1) Latin: psr speciositntsrn mulisrum ant viroram.
I have no more temptation than temptation is to the right hand, but that I fall not, and sin against my neighbor or against thee. So St. James says [Cap. 1, 12], "O brethren, when much temptation is thrust upon you, consider it great joy." Why? Because they exercise man and make him perfect in humility and patience, and GOtte comfortable, as the very dearest children. Blessed are those to whom such things go to the heart; for, alas, now everyone seeks rest, peace, pleasure, comfort in his life. Therefore, the regiment of the end of Christ is approaching, if it is not already here.
The seventh and last request.
But deliver us from evil, amen.
167) Note that the last thing that should be aborted is evil, that is, for 3) strife, evil, wars, pestilence, plagues, and also hell and purgatory, and all painful evils of body and soul.
168 For these things should be asked, but properly, and last of all. Why? Some and many are found who honor God and His saints and ask, but only that they may be rid of evil, and seek nothing else, not even remembering the first requests, that they put God's honor, name and will first. Therefore, they seek their will, and turn this prayer completely around, start at the last, and do not come to the first; they want to be rid of their evil, 4) whether it is to honor God or not, whether it is His will or not.
(169) But a righteous man who says thus: Dear Father, I am oppressed by evil and torment, and I suffer much misfortune and complaint, and I am afraid of hell. Deliver me from it, but not otherwise, if it is honest and praiseworthy to you and your divine will; if not, then not my will, but your will be done. For to me 'thy divine honor and will is dearer than all my rest and chamber, temporal and eternal. Behold, this is a pleasing and good prayer, and will surely be answered.
2) Jenaer: "in him the"; Wittenberger: "in him the". Weimarsche: "in yn", which is corrected in the note there.
3) "for strife", that is: that one please Against strife etc.
4) "his" is missing in Weimar's.
If it is prayed for and meant otherwise, it is unacceptable and will not be heard. Since this life is nothing else but an unholy evil, from which certainly also temptations arise, we should therefore desire to be rid of the evil, so that the temptation and sin cease, and thus God's will be done, and His kingdom come, to the praise and glory of His holy name.
From the little word Amen.
The little word "Amen" is of Hebrew or Jewish language, and means in German "fürwahr" or "wahrlich", and is to be considered almost well, that it expresses the faith, which one should have in all requests. For Christ said [Matt. 21:22] "When ye pray, believe firmly that ye shall obtain, and it shall surely come to pass." Item, in the other place Marc. 11, 24.]: "All things whatsoever ye ask, believe, and ye shall receive." For so the Gentile woman received, which she asked, because she did not cease, and firmly believed, that the Lord also said unto her [Matt. 15:28], "O woman! how great is thy faith, let it be done unto thee, as thou wilt and hast asked." St. Jacob also says in the first chapter, v. 6: "He who asks of God should never doubt in faith that it will be done for him. For whoever doubts in faith, let him not think that he will receive anything from God." Therefore, as the wise man says [Eccl. 7:9], "The end of prayer is better than the beginning." For at the end, if thou sayest "Amen" with hearty confidence and faith, surely the prayer is established and answered; and where this end is not, neither beginning nor means of prayer is of any use.
Therefore, a man who wants to pray should examine himself and find out whether he believes it or doubts that he will be heard. If he finds that he doubts it, or sets it in uncertain delusion, and dares it on adventure, the prayer is nothing. For he does not keep his heart still, but tosses and turns. Therefore God cannot give anything certain; just as little as you can give something to a man, if he does not keep his hand still. And [think], how would you like it if someone had you?
and in the end he would say to you: But I do not believe that you will give it to me; and you would certainly have promised it to him. You would take the prayer for a mockery, and revoke everything you had promised, and perhaps punish him for it. How would it please God, who certainly promises us, if we ask that we should have it, and by our doubt punish Him, and in prayer act contrary to prayer, insulting His truth, which we invoke with prayer?
Therefore the little word Amen means "truly, assuredly, certainly"; and it is a word of firm, heartfelt faith, as if you said: O God the Father! these things which I have asked, I do not doubt, they are certainly true and will come to pass, not because I have asked them, but because you have asked them hotly and assuredly: so I am certain that you, God, are true, cannot lie, and therefore not worthiness of my prayer, but certainty of your truth, makes me believe it firmly, and there is no doubt in my mind that it will become an amen and be an amen.
(173) There are some who err exceedingly, who destroy their prayer, and pray much with their mouths, but never with their hearts, because they do not want to believe beforehand that they have been heard, because they know or think that they have prayed worthily and well, and thus rely on themselves, on the sand; they are all condemned. For such a prayer is not possible that [it] be sufficient of itself, and worthy to be heard before God, but it must rely on the truth and promises of God. For if God had not called prayer and promised an answer, all creatures would not be able to ask for a grain with all their prayers. Therefore look on it: Not the prayer is good and right, which is much, devout, sweet, long, for temporal or eternal good, but which ballet firmly and trusts. It is heard (however small and unworthy it may be in itself) for the true vow and promise of God. God's word and promise makes your prayer good, not your devotion. For the same faith, founded on His words, is also the right devotion, without which all other devotion is mere deceit and error.
1) Brief concept and order of all prescribed petitions.2)
1. the soul. 3) O Our Father, who art in the heavens, we your children on earth, separated from you, in misery, as there is a great middle between you and us, how shall we always come home to you, to our fatherland?
2. God. A child honors his father, and a servant his master. Am I your father; where is my honor? Am I your Lord; where is my fear and reverence? [For my holy name is blasphemed and disgraced among you and by you, Isa. 52:5.
The first request. The soul. O Father, this is, alas, true, we know our trespasses; be thou merciful Father, and reckon not with us, but give thy grace that we may so live, that thy holy name may be hallowed in us. Let us never think, speak, do, have, or undertake anything except your praise and glory in it; that your glory and name, and not our own vain glory and name, may be sought in us above all things. Grant that we may love, fear and honor you as children love a father.
4. God. How can my honor and name be sanctified among you, when all your hearts and minds are inclined to evil, and lie captive in sins [Gen. 8, 21.], when no one can sing my praises in foreign lands? Ps. 137, 4.
5) The other request. 4) The soul. O Father, this is 5) true, we feel that our limbs are inclined to sin, and the world, flesh and devil want to rule in us, and thus drive out your honor and name. Therefore, we ask, help us out of this misery, let your kingdom come, that sin may be cast out, and we may be made godly, acceptable to you, you alone may reign in us, and we may become your kingdom.
1) The following is a part of the preceding writing, but printed in Walch's old edition as a separate writing, but in the Erlangen edition (as already noted in the note to the superscription to E) completely torn apart with the remark (vol. 45, p. 203) that it is "an appendix added later (1520)".
2) "Bitten" is missing in the Weimar.
3) What is printed here in smaller type is in the margin of the old editions.
4) "Please" is missing in the Weimar.
5) In the Jena and Latin: "alas!"
May the obedience of all our powers, inwardly and outwardly.
6. gov. Deut. 32 [v. 39]. Whom I shall help, I destroy; and whom I shall make alive, blessed, rich, pious, I kill him, reject him, make him poor and nothing. But you will not suffer such my counsel and action, Ps. 78, 10. 11. How then shall I help you, and what more shall I do? Isa. 5, 4.
The third request. The soul. We are sorry that we do not understand nor suffer your healing hand. O Father, give us grace and help us to let your divine will be done in us; yes, even if it hurts us, continue to punish, stab, cut and burn, do everything you want, so that only your will is done, and never ours. Resist, dear Father, and let us not do anything according to our will, will and opinion. For our will and yours are contrary to each other; yours alone is good, though it may not seem so; ours is evil, though it may seem so.
God. It has happened that they have loved me with their mouths, and their hearts have been far from me [Isa. 29:13], and when I have attacked them to correct them, they have run back and fallen away from me in the middle of the work, as you read Ps. 78:9: Conversi sunt in die belli, Those who were all caught, and moved me to deal with them, have turned back from me, and again fallen into sin and my dishonor.
9. the fourth request. The soul. Oh Father, it is ever true that "no one can be strong in his strength", 1 Sam. 2, 9. And who can remain before your hand, if you yourself do not strengthen and comfort us? Therefore, dear Father, take hold of us, accomplish your will, that we may become your kingdom, to your praise and glory. But, dear Father, strengthen us in such dealings with your holy word; give us our daily bread, form in our hearts your dear Son, Jesus Christ, the true bread of heaven, that, strengthened by him, we may cheerfully bear and suffer the breaking off and killing of our will and the accomplishment of your will. Yes, give grace also to all Christendom, send us learned priests and preachers, who shall teach us, not the marbles and spoutings of vain fables, but thy holy gospel and JESUS Christ.
10. Jer. 5 and often elsewhere. It is not good to throw the holy things to the dogs and the children's bread [Matth. 7, 6. 15, 26]. You sin daily, and when I preach to you much day and night, you do not follow or listen, and my word is despised [Jer. 5, Isa. 42, 20].
The fifth request. The soul. Oh Father, have mercy on us, and do not deny us our dear bread because of it; but we are sorry that we do not do enough for your holy word, and we ask you to have patience with us poor children, and to leave us our guilt, and not to judge us; for no one is justified before you. Behold thy promise, that we may heartily forgive our debtors, to whom 1)thou hast promised forgiveness. Not that by such forgiveness we are worthy of thy forgiveness, but that thou art true, and hast graciously promised forgiveness to all them that forgive their neighbors: upon thy promise we rely.
12. I often forgive and redeem you, and you do not remain or endure [Ps. 78, 8]. You are of little faith, you may not watch and persevere a little with me, you quickly fall back into temptation, Matth. 26, 40. f.
The sixth request. The soul. We are weak and sick, O Father, and the temptations of our
1) In the Wittenberg and the Weimar: "den", which (also according to the Latin) is to be resolved with "denen", mcht with "denn", which the Jena offers. The sense is: to those who forgive their debtors, you have promised forgiveness.
great and manifold in the flesh and in the world. O dear Father, keep us, and let us not fall into temptation, and sin again; but give us grace, that we may persevere, and fight valiantly to the end of our days; for without thy grace and help we are able to do nothing.
14. Ps. 11, I am righteous, and right is my judgment; therefore sin must not go unpunished. Therefore you must bear the evil. That you are afflicted by it is the fault of your sins, which compels me to punish them and ward them off.
The seventh request. The soul. Because evil gives us temptation and tempts us with sins, deliver us from it, dear Father, so that we, delivered from all sins and evils according to your divine will, may be a kingdom to you, to praise, glorify and sanctify you forever, amen. And because you have thus taught us and commanded us to pray, and promised an answer, we hope and are certain, O most loving Father, that you will graciously and mercifully give us all this in honor of your truth.
(16) At the last someone would say, How then, if I could not believe that I am heard? Answer: Do as the father of the possessed man did, Marc. 9, 24, when Christ said to him, "Can you believe? All things are possible to him that believeth." Then the same father cried out with weeping eyes, "O Lord! I believe, help my faith where it is too weak."
Soli Deo honor et gloria.