Calvin on Fourth Petition
44. The fourth petition
eThe second part of the prayer follows, in which we descend to our own affairs. We do not, indeed, bid farewell to God’s glory, which as Paul testifies is to be seen even in food and drink [1 Cor. 10:31], and ask only what is expedient for us. But we have pointed out80 that there is this difference: God specifically claims the first three petitions and draws us wholly to himself to prove our piety in this way. Then he allows us to look after our own interests, yet under this limitation: that we seek nothing for ourselves without the intention that whatever benefits he confers upon us may show forth his glory, for nothing is more fitting than that we live and die to him [Rom. 14:7–9].
aBut by this petition we ask of God all things in general that our bodies have need to use under the elements of this world [Gal. 4:3], not only for food and clothing but also for everything God perceives to be beneficial to us, that we may eat our daily bread in peace. Briefly, by this we give ourselves over to his care, and entrust ourselves to his providence, that he may feed, nourish, and preserve us. For our most gracious Father does not disdain to take even our bodies under his safekeeping and guardianship in order to exercise our faith in these small matters, while we expect everything from him, even to a crumb of bread and a drop of water. For since it has come about in some way or other through our wickedness that we are affected and tormented with greater concern for body than for soul, many who venture to entrust the soul to God are still troubled about the flesh, still worry about what they shall eat, what they shall wear, and unless they have on hand abundance of wine, grain, and oil, tremble with apprehension. So much more does the shadow of this fleeting life mean to us than that everlasting immortality. Those who, relying upon God, have once for all cast out that anxiety about the care of the flesh, immediately expect from him greater things, even salvation and eternal life. It is, then, no light exercise of faith for us to hope for those things from God which otherwise cause us such anxiety. And we benefit greatly when we put off this faithlessness, which clings to the very bones of almost all men.
bWhat certain writers say in philosophizing about “supersubstantial bread”81 [Matt. 6:11, Vg.] seems to me to agree very little with Christ’s meaning; e(a)indeed, if we did not even in this fleeting life accord to God the office of nourisher, this would be an imperfect prayer [Matt. 6:11]. eThe reason they give is too profane: that it is not fitting that children of God, who ought to be spiritual, not only give their attention to earthly cares but also involve God in these with themselves.82 As if his blessing and fatherly favor are not shown even in food, or it were written to no purpose that “godliness holds promise not only for the life to come but also for the present life” [1 Tim. 4:8 p.]! Now even though forgiveness of sins is far more important than bodily nourishment, Christ placed the inferior thing first that he might bring us gradually to the two remaining petitions, which properly belong to the heavenly life. In this he has taken account of our slowness.
But we are bidden to ask our daily bread that we may be content with the measure that our Heavenly Father has deigned to distribute to us, and not get gain by unlawful devices. Meanwhile, we must hold that it is made ours by title of gift; for, as is said in Moses, neither effort nor toil, nor our hands, acquire anything for us by themselves but by God’s blessing [Lev. 26:20; cf. Deut. 8:17–18]. Indeed, not even an abundance of bread would benefit us in the slightest unless it were divinely turned into nourishment. Accordingly, this generosity of God is necessary no less for the rich than for the poor; for with full cellars and storehouses, men would faint with thirst and hunger unless they enjoyed their bread through his grace.83
e(a)The word “today,” or “day by day,” as it is in the other Evangelist, as well as the adjective “daily,” bridle the uncontrolled desire for fleeting things, with which we commonly burn without measure, and to which other evils are added. For if a greater abundance is at hand, we vainly pour it out upon pleasure, delights, ostentation, and other sorts of excess. Therefore we are bidden to ask aonly as much as is sufficient for our need from day to day, with this assurance: that as our Heavenly Father nourishes us today, he will not fail us tomorrow. Thus, however abundantly goods may flow to us, even when our storehouses are stuffed and our cellars full, we ought always to ask for our daily bread, for we must surely count all possessions nothing except in so far as the Lord, having poured out his blessing, makes it fruitful with continuing increase. Also, what is in our hand is not even ours except in so far as he bestows each little portion upon us hour by hour, and allows us to use it. bBecause the pride of man only most grudgingly allows itself to be persuaded, the Lord declares that he provided a singular proof for every age when he fed his people in the desert with manna in order to impress upon us that man does not live by bread alone but rather by the word that proceeds out of his mouth [Deut. 8:3; Matt. 4:4]. By this he shows it is by his power alone that life and strength are sustained, even though he administers it to us by physical means. So he commonly teaches us by the opposite example when he breaks, as often as he pleases, the strength of bread (and as he himself says, the staff) that those who eat may waste away with hunger [Lev. 26:26] and those who drink may be parched with thirst [cf. Ezek. 4:16–17; 14:13].
aYet those who, not content with daily bread but panting after countless things with unbridled desire, or sated with their abundance, or carefree in their piled-up riches, supplicate God with this prayer are but mocking him. For the first ones ask him what they do not wish to receive, indeed, what they utterly abominate—namely, mere daily bread—and as much as possible cover up before God their propensity to greed, while true prayer ought to pour out before him the whole mind itself and whatever lies hidden within. But others ask of him what they least expect, that is, what they think they have within themselves.
In calling the bread “ours,” God’s generosity, as we have said, stands forth the more, for it makes ours what is by no right owed to us [cf. Deut. 8:18]. bYet the point I also have touched upon must not be rejected: that what has been obtained by just and harmless toil is so designated, not what is got by frauds or robberies; for all that we acquire through harming another belongs to another.
aThe fact that we ask that it be given us signifies that it is a simple and free gift of God, however it may come to us, even when it would seem to have been obtained from our own skill and diligence, and supplied by our own hands. bFor it is by his blessing alone that our labors truly prosper.
e edition of 1559
80 Sec. 35, above.
a edition of 1536
b edition of 1539
81 In Comm. Harmony of the Evangelists, Matt. 6:11, Calvin describes the Vg. rendering, “panis supersubstantialis,” as “exceedingly absurd,” and calls Erasmus’ defense of it “frivolous.”
Vg. Vulgate version of the Bible.
e(a) edition of 1536 as altered in 1559
e edition of 1559
82 Tertullian, On Prayer vi (CCL Tertullianus I. 260 f.; tr. ANF III. 683), argues that “daily bread” should be understood spiritually, Christ being the bread of life (John 6:35). Cf. Augustine, On the Sermon on the Mount II. vii. 25–27 (MPL 34. 1279 ff.; tr. NPNF VI. 41 f.).
p. paraphrase, designates a Scripture quotation or near-quotation, not conforming fully to any as yet ascertainable source; many of these are in oratio obliqua.
83 Cf. I. xvi. 7.
e(a) edition of 1536 as altered in 1559
a edition of 1536
b edition of 1539
a edition of 1536
b edition of 1539
a edition of 1536
b edition of 1539
John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 907–910.
