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Theologians Calvin Calvin on the Sixth Petition

Calvin on the Sixth Petition

46. The sixth petition

eThe sixth petition [Matt. 6:13], as we have said, corresponds to the promise that the law is to be engraved upon our hearts [Prov. 3:3; 2 Cor. 3:3], but because we obey God not without continual warfare and hard and trying struggles, here we seek to be equipped with such armor and defended with such protection that we may be able to win the victory. By this we are instructed that we need not only the grace of the Spirit, to soften our hearts within and to bend and direct them to obey God, but also his aid, to render us invincible against both all the stratagems and all the violent assaults of Satan. Now athe forms of temptations are eindeed amany and varied. For wicked conceptions of the mind, provoking us to transgress the law, which either our own inordinate desire suggests to us or the devil prompts, are temptations, as are things not evil of their own nature yet which become temptations through the devil’s devices, when they are so thrust before our eyes that by their appearance we are drawn away or turn aside from God [James 1:2, 14; cf. Matt. 4:1, 3; 1 Thess. 3:5]. And these temptations are either from the right or from the left. From the right are, for example, riches, power, honors, which often dull men’s keenness of sight by the glitter and seeming goodness they display, and allure with their blandishments, so that, captivated by such tricks and drunk with such sweetness, men forget their God. From the left are, for example, poverty, disgrace, contempt, afflictions, and the like. Thwarted by the hardship and difficulty of these, they become despondent in mind, cast away assurance and hope, and are at last completely estranged from God.

We pray God, our Father, not to let us yield to the two sorts of temptations which, either aroused in us by our inordinate desire or proposed to us by the devil’s guile, war against us. We pray, rather, that he sustain and encourage us by his hand so that, strengthened by his power, we may stand firm against all the assaults of our malign enemy, whatever thoughts he may introduce into our minds. Then we pray that whatever is presented to us tending either way we may turn to good—namely, that we may not be puffed up in prosperity or yet cast down in adversity.

Nevertheless, we do not here ask that we feel no temptations at all, for we need, rather, to be aroused, pricked, and urged by them, lest, with too much inactivity, we grow sluggish. For it is not beside the point that David wished to be tempted [cf. Ps. 26:2], and it is not without cause that the Lord daily tests his elect [Gen. 22:1; Deut. 8:2; 13:3, Vg.], chastising them by disgrace, poverty, tribulation, and other sorts of affliction. But God tries in one way, Satan in another. Satan tempts that he may destroy, condemn, confound, cast down, but God, that by proving his own children he may make trial of their sincerity, and establish their strength by exercising it; that he may mortify, purify, and cauterize their flesh, which unless it were forced under this restraint would play the wanton and vaunt itself beyond measure. Besides, Satan attacks those who are unarmed and unprepared that he may crush them unaware. God, along with the temptation, makes a way of escape, that his own may be able patiently to bear all that he imposes upon them [1 Cor. 10:13; 2 Peter 2:9].

bIt makes very little difference whether we understand by the word “evil” the devil or sin. Indeed, Satan himself is the enemy who lies in wait for our life [1 Peter 5:8]; moreover, he is armed with sin to destroy us. aThis, then, is our plea: that we may not be vanquished or overwhelmed by any temptations but may stand fast by the Lord’s power against all hostile powers that attack us. This is not to succumb to temptations that, received into his care and safekeeping and secure in his protection, we may victoriously endure sin, death, the gates of hell [Matt. 16:28], and the devil’s whole kingdom. This is to be freed from evil.

Here we must carefully note that it is not in our power to engage that great warrior the devil in combat, or to bear his force and onslaught. Otherwise it would be pointless or a mockery to ask of God what we already have in ourselves. Obviously those who prepare for such a combat with self-assurance do not sufficiently understand with what a ferocious and well-equipped enemy they have to deal.86 Now we seek to be freed from his power, as from the jaws of a mad and raging lion [1 Peter 5:8]; if the Lord did not snatch us from the midst of death, we could not help being immediately torn to pieces by his fangs and claws, and swallowed down his throat. Yet we know that if the Lord be with us, and fight for us while we keep still, “in his might we shall do mightily” [Ps. 60:12; cf. 107:14 and Comm.]. Let others trust as they will in their own capacities and powers of free choice, which they seem to themselves to possess. For us let it be enough that we stand and are strong in God’s power alone.

bBut this prayer involves more than at first sight it presents. For if God’s Spirit is our power to battle with Satan, we shall never be able to win victory until, filled with the Spirit, we cast off all weakness of our flesh. While we petition, then, to be freed from Satan and sin, we anticipate that new increases of God’s grace will continually be showered upon us, until, completely filled therewith, we triumph over all evil.

eTo some it seems rough and harsh to ask God not to lead us into temptation, seeing that to tempt us is against his nature, as James so testifies [James 1:13]. But the question has already been partly solved, because our lust is properly the cause of all temptations that vanquish us [James 1:14], and therefore bears the blame. And James means only that it is futile and unjust to transfer to God those vices which we are compelled to impute to ourselves because we know ourselves to be guilty of them. But this does not prevent God, when it seems good to him, from turning us over to Satan, from casting us into a reprobate mind and foul desires, and from leading us into temptations, by a just but often secret judgment. For the cause has often been hidden from men, while it is certain with him. From this we gather it is not an improper expression, if we are convinced that with good reason he threatens so many times to give sure proofs of his vengeance, when he strikes the reprobate with blindness and hardness of heart.

e edition of 1559

a edition of 1536

e edition of 1559

a edition of 1536

Vg. Vulgate version of the Bible.

b edition of 1539

a edition of 1536

86 Luther’s familiar hymn, “Ein’ feste Burg” (text in Werke WA XXXV. 455 f.), vividly expresses his similar sense of the menacing might of the enemy: his “craft and power.” Cf. H. Obendieck, Der Teufel bei Martin Luther, pp. 53–59, 165–170. Bunyan, in his Grace Abounding, and in his description of the combat of Christian with Apollyon in The Pilgrim’s Progress, has also powerfully expressed the conflict of the soul with its infernal assailant.

Comm. Commentary, in the text designates a Scripture passage conforming to translation given, in the notes indicates a statement made in the appropriate commentary of Calvin.

b edition of 1539

e edition of 1559

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), 912–915.

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