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Introduction To The Lord's Prayer

The Lord's Prayer

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

But before we explain the Lord's Prayer part by part, it is most necessary first to exhort and incite people to prayer, as Christ and the apostles also have done. And the first matter is to know that it is our duty to pray because of God's commandment. For thus we heard in the Second Commandment: Thou shalt not take the name of the Lord, thy God, in vain, that we are there required to praise that holy name, and call upon it in every need, or to pray. For to call upon the name of God is nothing else than to pray. Prayer is therefore as strictly and earnestly commanded as all other commandments: to have no other God, not to kill, not to steal, etc. Let no one think that it is all the same whether he pray or not, as vulgar people do, who grope in such delusion and ask, Why should I pray? Who knows whether God heeds or will hear my prayer? If I do not pray, some one else will. And thus they fall into the habit of never praying, and frame a pretext, as though we taught that there is no duty or need of prayer, because we reject false and hypocritical prayers.

But this is true indeed that such prayers as have been offered hitherto when men were babbling and bawling in the churches were no prayers. For such external matters, when they are properly observed, may be a good exercise for young children, scholars, and simple persons, and may be called singing or reading, but not really praying. But praying, as the Second Commandment teaches, is to call upon God in every need. This He requires of us, and has not left it to our choice. But it is our duty and obligation to pray if we would be Christians, as much as it is our duty and obligation to obey our parents and the government; for by calling upon it and praying the name of God is honored and profitably employed. This you must note above all things, that thereby you may silence and repel such thoughts as would keep and deter us from prayer. For just as it would be idle for a son to say to his father, "Of what advantage is my obedience? I will go and do what I can; it is all the same;" but there stands the commandment, Thou shalt and must do it, so also here it is not left to my will to do it or leave it undone, but prayer shall and must be offered at the risk of God's wrath and displeasure.

This is therefore to be understood and noted before everything else, in order that thereby we may silence and repel the thoughts which would keep and deter us from praying, as though it were not of much consequence if we do not pray, or as though it were commanded those who are holier and in better favor with God than we; as, indeed, the human heart is by nature so despondent that it always flees from God and imagines that He does not wish or desire our prayer, because we are sinners and have merited nothing but wrath. Against such thoughts (I say) we should regard this commandment and turn to God, that we may not by such disobedience excite His anger still more. For by this commandment He gives us plainly to understand that He will not cast us from Him nor chase us away, although we are sinners, but rather draw us to Himself, so that we might humble ourselves before Him, bewail this misery and plight of ours, and pray for grace and help. Therefore we read in the Scriptures that He is angry also with those who were smitten for their sin, because they did not return to Him and by their prayers assuage His wrath and seek His grace.

Now, from the fact that it is so solemnly commanded to pray, you are to conclude and think, that no one should by any means despise his prayer, but rather set great store by it, and always seek an illustration from the other commandments. A child should by no means despise his obedience to father and mother, but should always think: This work is a work of obedience, and what I do I do with no other intention than that I may walk in the obedience and commandment of God, on which I can settle and stand firm, and esteem it a great thing, not on account of my worthiness, but on account of the commandment. So here also, what and for what we pray we should regard as demanded by God and done in obedience to Him, and should reflect thus: On my account it would amount to nothing; but it shall avail, for the reason that God has commanded it. Therefore everybody, no matter what he has to say in prayer, should always come before God in obedience to this commandment.

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

Therefore you should say: My prayer is as precious, holy, and pleasing to God as that of St. Paul or of the most holy saints. This is the reason: For I will gladly grant that he is holier in his person, but not on account of the commandment; since God does not regard prayer on account of the person, but on account of His word and obedience thereto. For on the commandment on which all the saints rest their prayer I, too, rest mine. Moreover, I pray for the same thing for which they all pray and ever have prayed; besides, I have just as great a need of it as those great saints, yea, even a greater one than they.

Let this be the first and most important point, that all our prayers must be based and rest upon obedience to God, irrespective of our person, whether we be sinners or saints, worthy or unworthy. And we must know that God will not have it treated as a jest, but be angry, and punish all who do not pray, as surely as He punishes all other disobedience; next, that He will not suffer our prayers to be in vain or lost. For if He did not intend to answer your prayer, He would not bid you pray and add such a severe commandment to it.

In the second place, we should be the more urged and incited to pray because God has also added a promise, and declared that it shall surely be done to us as we pray, as He says : Call upon Me in the day of trouble: I will deliver thee. And Christ in the Gospel of St. : Ask, and it shall be given you. For every one that asketh receiveth. Such promises ought certainly to encourage and kindle our hearts to pray with pleasure and delight, since He testifies with His a word that our prayer is heartily pleasing to Him, moreover, that it shall assuredly be heard and granted, in order that we may not despise it or think lightly of it, and pray at a venture.

This you can hold up to Him and say: Here I come, dear Father, and pray, not of my own purpose nor upon my own worthiness, but at Thy commandment and promise, which cannot fail or deceive me. Whoever, therefore, does not believe this promise must know again that he excites God to anger as a person who most highly dishonors Him and reproaches Him with falsehood.

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

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

Therefore we have rightly rejected the prayers of monks and priests, who howl and growl day and night like fiends; but none of them think of praying for a hair's breadth of anything. And if we would assemble all the churches, together with all ecclesiastics, they would be obliged to confess that they have never from the heart prayed for even a drop of wine. For none of them has ever purposed to pray from obedience to God and faith in His promise, nor has any one regarded any distress, but (when they had done their best) they thought no further than this, to do a good work, whereby they might repay God, as being unwilling to take anything from Him, but wishing only to give Him something.

But where there is to be a true prayer, there must be earnestness. Men must feel their distress, and such distress as presses them and compels them to call and cry out; then prayer will be made spontaneously, as it ought to be, and men will require no teaching how to prepare for it and to attain to the proper devotion. But the distress which ought to concern us most, both as regards ourselves and every one, you will find abundantly set forth in the Lord's Prayer. Therefore it is to serve also to remind us of the same, that we contemplate it and lay it to heart, lest we become remiss in prayer. For we all have enough that we lack, but the great want is that we do not feel nor see it. Therefore God also requires that you lament and plead such necessities and wants, not because He does not know them, but that you may kindle your heart to stronger and greater desires, and make wide and open your cloak to receive much.

Therefore, every one of us should accustom himself from his youth daily to pray for all his wants, whenever he is sensible of anything affecting his interests or that of other people among whom he may live, as for preachers, the government, neighbors, domestics, and always (as we have said) to hold up to God His commandment and promise, knowing that He will not have them disregarded. This I say because I would like to see these things brought home again to the people that they might learn to pray truly, and not go about coldly and indifferently, whereby they become daily more unfit for prayer; which is just what the devil desires, and for what he works with all his powers. For he is well aware what damage and harm it does him when prayer is in proper practise.

For this we must know, that all our shelter and protection rest in prayer alone. For we are far too feeble to cope with the devil and all his power and adherents that set themselves against us, and they might easily crush us under their feet. Therefore we must consider and take up those weapons with which Christians must be armed in order to stand against the devil. For what do you think has hitherto accomplished such great things, has checked or quelled the counsels, purposes, murder, and riot of our enemies, whereby the devil thought to crush us, together with the Gospel, except that the prayer of a few godly men intervened like a wall of iron on our side? They should else have witnessed a far different tragedy, namely, how the devil would have destroyed all Germany in its own blood. But now they may confidently deride it and make a mock of it; however, we shall nevertheless be a match both for themselves and the devil by prayer alone, if we only persevere diligently and not become slack. For whenever a godly Christian prays: Dear Father, let Thy will be done, God speaks from on high and says: Yes, dear child, it shall be so, in spite of the devil and all the world.

Let this be said as an exhortation, that men may learn, first of all, to esteem prayer as something great and precious, and to make a proper distinction between babbling and praying for something. For we by no means reject prayer, but the bare, useless howling and murmuring we reject, as Christ Himself also rejects and prohibits long palavers. Now we shall most briefly and clearly treat of the Lord's Prayer. Here there is comprehended in seven successive articles, or petitions, every need which never ceases to relate to us, and each so great that it ought to constrain us to keep praying it all our lives.


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Concord

Title_Page
Editors_Introduction
Preface_to_the_Christian_Book_of_Concord
The_Three_Ecumenical_Creeds
The_Apostles_Creed
The_Nicene_Creed
The_Athanasian_Creed
The_Augsburg_Confession
Title_Page
Preface_to_the_Emperor_Charles_V
Article_I_Of_God
Article_II_Of_Original_Sin
Article_III_Of_The_Son_of_God
Article_IV_Of_Justification
Article_V_Of_The_Ministry
Article_VI_Of_New_Obedience
Article_VII_Of_the_Church
Article_VIII_What_the_Church_Is
Article_IX_Of_Baptism
Article_X_Of_The_Lords_Supper
Article_XI_Of_Confession
Article_XII_Of_Repentance
Article_XIII_Of_The_Use_of_the_Sacraments
Article_XIV_Of_Ecclesiastical_Order
Article_XV_Of_Ecclesiastical_Usages
Article_XVI_Of_Civil_Affairs
Article_XVII_Of_Christs_Return_to_Judgment
Article_XVIII_Of_Free_Will
Article_XIX_Of_the_Cause_of_Sin
Article_XX_Of_Good_Works
Article_XXI_Of_the_Worship_of_the_Saints
ARTICLES_IN_WHICH_ARE_REVIEWED_THE_ABUSES_WHICH_HAVE_BEEN_CORRECTED
Article_XXII_Of_Both_Kinds_in_the_Sacrament
Article_XXIII_Of_the_Marriage_of_Priests
Article_XXIV_Of_the_Mass
Article_XXV_Of_Confession
Article_XXVI_Of_the_Distinction_of_Meats
Article_XXVII_Of_Monastic_Vows
Article_XXVIII_Of_Ecclesiastical_Power
Conclusion
The_Apology_of_the_Augsburg_Confession
Title_Page_and_Table_Of_Contents
Introduction
On_Article_I_Of_God
On_Article_II_Of_Original_Sin
On_Article_III_Of_Christ
On_Articles_IV_V_VI_XX_Of_Justification
On_Articles_IV_V_VI_XX_Of_Justification_Part_1
What_is_Justifying_Faith
That_Faith_in_Christ_Justifies
That_We_Obtain_Remission_of_Sins_by_Faith_Alone_in_Christ
On_Love_and_the_Fulfilling_of_the_Law
On_Love_and_the_Fulfilling_of_the_Law
Reply_to_the_Arguments_of_the_Adversaries
Section_1_of_4
Section_2_of_4
Section_3_of_4
Section_4_of_4
On_Articles_VII_and_VIII_Of_the_Church
On_Article_IX_Of_Baptism
On_Article_X_Of_the_Holy_Supper
On_Article_XI_Of_Confession
On_Article_XIIa_Of_Repentance
Section_1_of_2
Section_2_of_2
On_Article_XIIb_Of_Confession_and_Satisfaction
Section_1_of_2
Section_2_of_2
On_Article_XIII_Of_the_Number_and_Use_of_the_Sacraments
On_Article_XIV_Of_Ecclesiastical_Order
On_Article_XV_Of_Human_Traditions_in_the_Church
On_Article_XVI_Of_Political_Order
On_Article_XVII_Of_Christs_Return_to_Judgment
On_Article_XVIII_Of_Free_Will
On_Article_XIX_Of_the_Cause_of_Sin
On_Article_XX_Of_Good_Works
On_Article_XXI_Of_the_Invocation_of_Saints
On_Article_XXII_Of_Both_Kinds_In_the_Lords_Supper
On_Article_XXIII_Of_the_Marriage_of_Priests
On_Article_XXIV_Of_the_Mass
On_Article_XXIV_Of_the_Mass_of_the_Augustana_Part_1
What_a_Sacrifice_Is
What_the_Fathers_Thought_concerning_Sacrifice
Of_the_Use_of_the_Sacrament_and_of_Sacrifice
Of_the_Term_Mass
Of_the_Mass_for_the_Dead
On_Article_XXVII_Of_Monastic_Vows
Section_1_of_2
Section_2_of_2
On_Article_XXVIII_Of_Ecclesiastical_Power
End
The_Smalcald_Articles
Title_Page_and_Table_Of_Contents
Preface_of_Dr_Martin_Luther
The_First_Part
The_Second_Part
Article_I_The_Chief_Article
Article_II_Of_the_Mass
Of_the_Mass_Part_1
Of_the_Invocation_of_Saints
Article_III_Of_Chapters_and_Cloisters
Article_IV_Of_the_Papacy
The_Third_Part
Article_I_Of_Sin
Article_II_Of_the_Law
Article_III_Repentance
Introduction
Of_the_False_Repentance_of_the_Papists
Article_IV_Of_the_Gospel
Article_V_Of_Baptism
Article_VI_Of_the_Sacrament_of_the_Altar
Article_VII_Of_the_Keys
Article_VIII_Of_Confession
Article_IX_Excommunication
Article_X_Of_Ordination_and_the_Call
Article_XI_Of_the_Marriage_of_Priests
Article_XII_Of_the_Church
Article_XIII_How_One_is_Justified_before_God_and_of_Good_Works
Article_XIV_Of_Monastic_Vows
Article_XV_Of_Human_Traditions
Subscribers
A_Treatise_on_the_Power_and_Primacy_of_the_Pope
Title_Page
Part_1
Of_the_Power_and_Jurisdiction_of_Bishops
DOCTORS_AND_PREACHERS_Who_Subscribed_the_Augsburg_Confession_and_Apology_A_D_1537
Luthers_Small_Catechism
Title_Page
Preface
The_Ten_Commandments
The_Creed
The_Lords_Prayer
The_Sacrament_of_Holy_Baptism
Confession
The_Sacrament_of_the_Altar
Daily_Prayers
Table_of_Duties
Christian_Questions_with_Their_Answers
Luthers_Large_Catechism
Title_Page
Translators_Introduction
Short_Preface_of_Dr_Martin_Luther
The_Ten_Commandments
The_First_Commandment
The_Second_Commandment
The_Third_Commandment
The_Fourth_Commandment
The_Fifth_Commandment
The_Sixth_Commandment
The_Seventh_Commandment
The_Eighth_Commandment
The_Ninth_and_Tenth_Commandment
Conclusion_of_The_Ten_Commandments
The_Creed
Article_I
Article_II
Article_III
The_Lords_Prayer
Introduction
The_First_Petition
The_Second_Petition
The_Third_Petition
The_Fourth_Petition
The_Fifth_Petition
The_Sixth_Petition
The_Seventh_Petition
Baptism
The_Sacrament_of_the_Altar
The_Formula_of_Concord
Title_Page
Part_First_Epitome
Title_Page_and_Table_of_Contents
Comprehensive_Summary_Rule_and_Norm
I_Original_Sin
II_Free_Will
III_The_Righteousness_of_Faith_Before_God
IV_Good_Works
V_Law_and_Gospel
VI_The_Third_Use_of_the_Law
VII_The_Lords_Supper
VIII_The_Person_of_Christ
IX_The_Descent_of_Christ_Into_Hell
X_Church_Rites_Adiaphora
XI_Election
End_Of_Articles
XII_Other_Heresies_and_Sects
Introduction
Anabaptists
Schwenkfeldians
New_Arians
Anti_Trinitarians
Part_Second_Solid_Declaration
Title_Page_and_Table_of_Contents
Preface
Rule_and_Norm
Original_Sin
Free_Will
Part_1_of_2
Part_2_of_2
The_Righteousness_of_Faith
Part_1_of_2
Part_2_of_2
Good_Works
Law_and_Gospel
The_Third_Use_of_the_Law
The_Holy_Supper
Part_1_of_3_Introduction_and_Status_Controversiae
Part_2_of_3
Part_3_of_3
The_Person_of_Christ
Part_1_of_2
Part_2_of_2
Christs_Descent_into_Hell
Church_Rites_Adiaphora
Election
Part_1_of_2
Part_2_of_2
Other_Sects
Introduction
Anabaptists
Schwenckfeldians
New_Arians
Anti_Trinitarians
Conclusion
Appendix_A_Catalog_of_Testimonies
Introduction_to_Testimonies
Testimonies_I
Testimonies_II
Testimonies_III
Testimonies_IV
Testimonies_V
Testimonies_VI
Testimonies_VII
Testimonies_VIII
Testimonies_IX
Testimonies_X
Appendix_An_Exhortation_to_Confession
Title_Page
A_Brief_Admonition_To_Confession
Appendix_The_Saxon_Visitation_Articles
Title_Page
Article_I_Of_the_Holy_Supper
Article_II_Of_the_Person_of_Christ
Article_III_Of_Holy_Baptism
Article_IV_Of_Predestination_and_the_Eternal_Providence_of_God
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Holy_Supper
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Person_of_Christ
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Holy_Baptism
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Predestination_and_the_Providence_of_God
Context_Document_95_Theses_of_Martin_Luther
Title_Page
95_Theses
Refuted_Document_Johann_Ecks_404_Theses
Title_Page
Editors_Introduction
Translators_Introduction
Cover_Letter
Theses
Context_Document_To_All_the_Clergy_Assembled_in_Augsburg_at_the_Diet
Title_Page
Introduction
Concerning_Indulgences
Concerning_Confessionals
Concerning_Confession
Concerning_Penance
Concerning_The_Sale_of_Masses_or_Private_Masses
On_the_Ban
On_Two_Kinds_in_the_Sacrament
On_the_Unmarried_State
Other_Subjects
Conclusion
Refuted_Document_Confutatio_Pontifica
Title_Page
Introduction
Part_1
To_Article_I
To_Article_II_Disputation_I
To_Article_III
To_Article_IV_Disputation_II
To_Article_V_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VI_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VII_Disputation_IV
To_Article_VIII_Disputation_IV
To_Article_IX
To_Article_X
To_Article_XI
To_Article_XII_Disputation_V_Repentance_And_VI_Confession_And_Satisfaction
To_Article_XIII_Disputation_VII
To_Article_XIV
To_Article_XV_Disputation_VIII
To_Article_XVI
To_Article_XVII
To_Article_XVIII
To_Article_XIX
To_Article_XX_Disputation_II
To_Article_XXI_Disputation_IX
Part_2_Reply_to_the_Second_Part_of_the_Confession
I_Of_the_Lay_Communion_under_One_Form_To_Article_XXII_Disputation_X
II_Of_the_Marriage_of_Priests_To_Article_XXIII_Disputation_XI
III_Of_the_Mass_To_Article_XXIV_Disputation_XII
IV_Of_Confession_To_Article_XXV
V_Of_the_Distinction_of_Meats_To_Article_XXVI
VI_Of_Monastic_Vows_To_Article_XXVII_Disputation_XIII
VII_Of_Ecclesiastical_Power_Disputation_XIV
Conclusion
Refuted_Document_Consenus_Tigurinus
Title_Page
Introduction
Text
Book of Concord (Triglot Concordia): The Symbolical Books of the Ev. Lutheran Church | Calvin's Institutes | Dolorous Passion of Our Lord Jesus Christ | Heretics by Gilbert K. Chesterton (1874-1936) | Imitation of Christ by Thomas a Kempis | Josephus: The Complete Works | Orthodoxy by Gilbert K. Chesterton (1874-1936) | Sermons on Gospel Themes by Charles G. Finney (1792-1875) | The Pilgrim's Progress by John Bunyan (1628-1688) | The Practice of the Presence of God: The Best Rule of Holy Life by Brother Lawrence (Nicholas Herman, 1605-1691) | Walther's Law and Gospel | Westminster Confession & Catechisms |
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