Lord's Days 52

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Ursinus' commentary on Lord's Day 52 centers on an in-depth theological examination of the sixth petition of the Lord’s Prayer: “And lead us not into temptation; but deliver us from evil.” He meticulously breaks down concepts of temptation, differentiating between trials sent by God for testing faith and solicitations to sin arising from the devil or human lust. He then explores the meaning of being delivered from evil, which is broadly defined to include guilt, punishment, and the influence of the devil. Finally, he analyzes the concluding doxology, “For Thine is the kingdom, and the power, and the glory, for ever,” explaining how this phrase confirms the supplicant's faith in God’s ability and willingness to answer prayer, and the significance of the closing word "Amen" as an assurance of being heard.

Chapter Content:

This document provides a comprehensive analysis of the sixth petition of the Lord's Prayer, "And lead us not into temptation; but deliver us from evil," as well as its concluding doxology and the word "Amen," based on the provided theological exposition. The central argument is that this petition is a vital plea for divine preservation and strength, born from an acknowledgment of profound human weakness and the relentless assault of spiritual enemies: the devil, the world, and our own flesh.

A critical distinction is drawn between two forms of temptation. Temptation from God is understood as a trial or proof of faith, designed to manifest and strengthen piety and patience. In contrast, temptation from the devil, the world, and the flesh is a solicitation to sin, aimed at drawing the soul away from God and into destruction. The text clarifies that God does not entice to sin but may permit diabolical temptation as a means of trying the faithful or justly punishing the wicked.

The petition "deliver us from evil" is interpreted comprehensively, encompassing a plea for deliverance from sin, death, punishment, and the devil himself. The concluding doxology, "For Thine is the kingdom, and the power, and the glory, for ever," serves not to persuade an unchangeable God but to confirm the believer's own faith in God's willingness and ability to answer. Finally, "Amen" is presented as a dual expression of sincere desire and certain faith that the prayer has been heard.

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The Sixth Petition: "And lead us not into temptation; but deliver us from evil"

Interpretation and Structure

The sixth petition is an acknowledgment of humanity's inherent weakness, stating that "we are so weak in ourselves that we cannot stand a moment." It is a plea for God to preserve and strengthen the believer through the Holy Spirit against the ceaseless assaults of their "deadly enemies, the devil, the world and our own flesh." The ultimate goal is to stand firm in spiritual warfare until "complete victory is ours."

The petition is presented as having two distinct but unified parts:

1. "Lead us not into temptation": A plea for deliverance from future evil.

2. "But deliver us from evil": A plea for deliverance from present evil.

The Nature of Temptation

The exposition identifies two kinds of temptation, distinguished by their source and purpose.

Aspect	Temptation from God	Temptation from the Devil, World, and Flesh
Nature	A trial or proof of faith, piety, repentance, and obedience.	A solicitation to do wrong, which is itself a sin.
Purpose	To make faith, patience, and constancy manifest to ourselves and others; to confirm confidence in divine protection and awaken gratitude.	To entice and draw people away from God, plunging them into destruction and casting reproach upon God.
Mechanism	Occurs through various oppositions, evils, afflictions, calamities, and the cross. God may permit evil forces to act.	Offering external occasions for sin and instigating sin from within.
Biblical Examples	God tempting Abraham (Gen. 22:1), Joseph, Job, and David.	The devil tempting Job to draw him from God; provoking David to number Israel (1 Chron. 21:1).

The text directly addresses the apparent contradiction with James 1:13 ("neither tempteth he any man") by clarifying the definition of "tempt." God tempts in the sense of trying or testing faith, but He does not tempt by soliciting or enticing to sin. God may, in His providence, permit the devil to tempt believers as a trial or as a just punishment for the wicked, but God is not the author or approver of the sin that results. The sin arises from the corruption of the wicked and the malice of the devil, which God only permits.

Analysis of the Petition's Components

• To Lead into Temptation:

◦ When attributed to God, it means He tries and proves us according to His just will.

◦ When attributed to the devil, it means God permits him to entice and solicit us to sin.

◦ The meaning of the prayer is therefore twofold: 1) That God would not try us beyond our ability to bear, and 2) That He would not permit the devil, world, or flesh to tempt us in a way that causes us to sin or completely fall from Him.

• To Deliver from Evil:

◦ The term "evil" is understood in its broadest sense, encompassing all evils of guilt and punishment, both present and future.

◦ It specifically includes sin, death, and the devil himself, who is called "the wicked one" (1 John 2:13).

◦ The prayer expresses a threefold desire:

1. That God would keep and defend us from evils.

2. That if God sends evils upon us, He would mitigate them and make them contribute to our salvation.

3. That God would grant full and perfect deliverance in the life to come.

The Necessity and Benefits of the Petition

This petition is deemed necessary for two primary reasons: the sheer number and power of our spiritual enemies, and our own profound weakness. It is also seen as a logical follow-up to the fifth petition (forgiveness of sins), as continued faith and repentance are prerequisites for forgiveness, and these are precisely what temptation threatens.

The text refutes several objections to this prayer:

• Objection 1: We should not pray for deliverance from trials, which are profitable.

◦ Answer: Trials and afflictions are not good in themselves but only become profitable through the accompanying mercy of God. In themselves, they are destructive to our nature. We pray for deliverance from their destructive aspect, not their beneficial, faith-building aspect.

• Objection 2: We should not pray against what God wills.

◦ Answer: God does not will temptations in as far as they are destructive, but only as they are trials of faith. We are permitted to pray for deliverance from the evil aspect while patiently enduring the trial.

• Objection 3: It is vain to pray for something we will never fully obtain in this life.

◦ Answer: The prayer is not in vain, because through it, we are delivered from many evils in which we would have otherwise perished. Furthermore, it is necessary so that the evils we do encounter are made to contribute to our salvation. Complete deliverance is sought in the life to come.

The primary benefits of offering this petition are:

1. A Confession of Weakness: It fosters humility, reminding us not to be overconfident like Peter and to attribute any victory to God.

2. A Declaration of Life's Miseries: It prevents us from becoming secure and falling in love with the world.

3. An Acknowledgment of God's Providence: It teaches that the devil has no power except what God permits, leading to a reverent fear of God.

The Logical Order of the Lord's Prayer

The exposition highlights a deliberate and logical progression through the petitions of the Lord's Prayer:

1. Sanctification of God's Name: Seeking the true knowledge of God, the source of all blessings.

2. Coming of the Kingdom: Asking God to rule us by His Spirit, preserving us in that knowledge.

3. Doing God's Will: That each person may properly discharge their duty.

4. Daily Bread: A request for necessary temporal blessings to support this duty.

5. Forgiveness of Sins: Acknowledging unworthiness and seeking reconciliation, which is the foundation upon which the other petitions rest.

6. Deliverance from Evil: Seeking deliverance from present and future evils, which brings the believer back to the first petition: to know God as a perfect Savior, thus sanctifying His name.

The Concluding Doxology: "For Thine is the kingdom, and the power, and the glory, for ever"

Purpose and Meaning

This conclusion is not an additional petition but a powerful confirmation of the believer's faith and confidence in being heard. It provides reasons why God is both willing and able to grant what has been asked.

• "Thine is the kingdom": This reason is drawn from the duty of a king to defend and preserve his subjects. Because God is our King, He has both the love for His subjects and the sovereign power over all things necessary to save them.

• "And the power": This reason is drawn from God's omnipotence. He alone possesses the power, joined with infinite goodness, to grant what is prayed for.

• "And the glory": This reason is drawn from the ultimate purpose of all things. The requests are made for God's glory. Answering the prayer manifests His kingdom and power, thereby bringing Him the glory that is His due.

The Function of Prayerful Arguments

The text addresses the objection that it is vain to use arguments with an unchangeable God. The explanation clarifies that these reasons are not intended to move or persuade God, but rather to persuade and assure the person praying. By reciting God's attributes, the believer's own heart is confirmed in the confidence that God will act according to His nature as a good King who is all-powerful and zealous for His own glory.

The Meaning of "Amen"

The word "Amen" is not a part of the prayer itself but is connected to it as a concluding affirmation. Its meaning is, "so shall it truly and surely be." It signifies a dual reality:

1. A Sincere Desire: It expresses a heartfelt wish that the requests may be ratified and fulfilled ("So let it be").

2. A Certainty of Faith: It is a profession of confidence that the prayer is heard. The source emphasizes this point powerfully: "For my prayer is much more certainly heard of God, than I feel in my heart that I desire these things of Him."

How does the source delineate the dual nature of temptation concerning God and the devil?

The source meticulously delineates the dual nature of temptation by assigning fundamentally different purposes and actions to temptation coming from God versus temptation coming from the devil, the flesh, and the world.

1. Temptation from God

Temptation from God is characterized as a trial of our spiritual qualities.

• Nature and Purpose: This type of temptation serves as a trial of our faith, piety, repentance, and obedience. Its function is to make our faith, patience, hope, and constancy manifest both to ourselves and to others.

• Action: God tempts by trying us, not by soliciting and enticing us to sin or evil. He accomplishes this trial through various means, including all evils, the devil, the flesh, lusts, the world, afflictions, calamities, and the cross.

• Goal: God does not tempt to destroy us or to lead us into sin. Instead, He acts to try and exercise us. The ultimate purpose is to confirm our confidence in divine presence, awaken imitation in others through perseverance, and kindle true gratitude toward God for deliverance.

• Examples: God is said to have tempted Abraham, Joseph, Job, and David, meaning He tried their faith and constancy by afflictions and the cross.

• Moral Distinction: Temptations are not sins in respect to God, because they confirm our faith and withdraw us from sin. When God wills temptation, He wills it only insofar as it is a trial and exercise of our faith, prayer, and constancy, not insofar as it is destructive.

2. Temptation from the Devil, the World, and the Flesh

Temptation from the devil (which includes the flesh and the wicked) is characterized as a solicitation to do wrong, which solicitation itself is defined as sin.

• Nature and Purpose: This is "every solicitation to do wrong". The devil, the world, and the flesh tempt men specifically to entice and solicit us to sin for the purpose of drawing us away from God.

• Action: Satan tempts by offering external occasions to sin and by instigating men from within to sin. Disordered inclinations also tempt men because they tend toward actions that God prohibits.

• Goal: The devil's ultimate purpose is to plunge men into destruction and cast reproach upon God.

3. The Relationship Between God's Will and the Devil's Sin

The source notes a critical distinction regarding how God relates to the devil's sinful actions:

• God Permits, Does Not Cause: God is said to lead us into temptation (meaning He tries and proves us according to His judgment), but when the devil leads us into temptation, it means God permits him to entice and solicit us to sin.

• God's Just Work vs. The Devil's Sin: God accomplishes His just work (such as trying the godly or punishing the wicked) through the devil. However, God is not the cause of the sins committed by the devil, nor is He a partaker with him in his wickedness. The execution of God's judgment by the wicked comes to pass through their own corruption, which God only permits in His just judgment.

• Conflicting Intentions: The history of Job confirms this distinction: God designed to try him, while the devil attempted to destroy him.

Therefore, while God may permit the devil to act, God's intent is always testing and manifesting faith, whereas the devil's intent is always enticement to sin and destruction.

The difference between the two natures of temptation is like a doctor administering a painful treatment versus an enemy inflicting a wound: The doctor (God) uses pain (afflictions/trials) to test the patient's constitution and ultimately manifest health, whereas the enemy (the devil) uses the wound (solicitation to sin) purely to cause injury and destruction. Both involve suffering, but the inherent intent and desired outcome are opposites.

Why is the sixth petition necessary?

The sixth petition, "And lead us not into temptation; but deliver us from evil," is necessary "And lead us not into temptation; but deliver us from evil," is necessary for several comprehensive reasons related to human weakness, the power of enemies, the magnitude of evil, and the necessity of continuing in faith and repentance.

Here is a delineation of why this petition is necessary, according to the source:

1. Weakness and the Power of Enemies (The Spiritual Warfare)

The petition is necessary on account of the number and power of our enemies, together with the magnitude of the evils to which we are exposed, and our own weakness.

• Our Weakness: We are acknowledged to be so weak in ourselves that we cannot stand a moment. This highlights the need for divine intervention to maintain spiritual stability.

• The Enemies: We are constantly assailed without ceasing by our deadly enemies: the devil, the world and our own flesh.

• The Goal: We need this petition so that we may be preserved and strengthened by the power of the Holy Spirit, allowing us to make firm stand against them, and not be overcome in this spiritual warfare, until complete victory is ultimately ours.

• A Confession of Frailty: This petition also serves as a confession of our weakness in enduring temptations, even the smallest. It prevents conceit, as illustrated by the example of Peter, and ensures that no one takes the glory for their confession or sufferings.

2. Safeguarding Forgiveness and Perseverance

The necessity of the sixth petition is also linked to the preceding fifth petition ("forgive us our debts").

• Maintaining Forgiveness: The petition is necessary on account of the preceding petition, that we may obtain the forgiveness of our sins. Forgiveness is conditional upon perseverance: our sins are not forgiven except we continue in faith and repentance.

• Avoiding Destruction: We will not continue in faith and repentance if we are tempted above our strength, if we rush into sin, and fall from God himself. Therefore, praying for deliverance from temptation is crucial for maintaining the state of grace granted by the fifth petition. If the fifth petition (forgiveness) is overthrown, the others fall to the ground, emphasizing the importance of securing spiritual constancy through the sixth.

3. Acknowledging God's Providence and Seeking Preservation

The petition is also necessary to maintain a proper theological perspective and to secure specific blessings.

• Acknowledgement of Providence: It is an acknowledgement and confession of the providence of God, teaching us that the devil can effect nothing against us, except God first give him permission. This understanding should lead us to reverence and fear God, knowing that the wicked one only accomplishes what God permits.

• Deliverance from Destruction: We pray because we are delivered from many temptations and evils in which we should have perished, had we not sought and prayed for deliverance.

• Contribution to Salvation: The petition is necessary so that the evils into which we fall may be made contributary to our salvation. It seeks deliverance in general, even if the ultimate benefit is imperfect in this life due to the remaining sin.

• Declaration of Misery: It serves as a declaration of the miseries and evils of this present life, that we may not become secure, and fall in love with the world.

In summary, the necessity of the sixth petition is rooted in our inherent fragility and constant exposure to malicious spiritual forces. It is the plea for divine strength and preservation to ensure that we maintain the faith and repentance necessary for salvation, acknowledging God's ultimate control over even the devil's power.

What are two kinds of temptation?

The sources delineate two kinds of temptation: one that originates from God, and the other that originates from the devil (or the devil, the flesh, and the wicked).

These two kinds are fundamentally distinguished by their source, action, and purpose:

1. Temptation from God

Temptation from God is characterized as a trial.

• Nature and Purpose: This kind is a trial of our faith, piety, repentance and obedience. Its function is to make our faith, patience, hope, and constancy manifest both to ourselves and others. God tempts "not to destroy us, nor to lead us into sin; but to try and exercise us".

• Action/Means: God performs this trial through the various oppositions and hindrances of our salvation. These means include all evils, by the devil, the flesh, lusts, the world, afflictions, calamities, the cross, etc..

• Theological Distinction: God tempts by trying us, not by soliciting and enticing us to sin or evil. When God is said to tempt figures like Abraham, Joseph, Job, and David, it means He tried their faith and constancy by afflictions and the cross.

2. Temptation from the Devil (The Wicked and the Flesh)

Temptation from the devil, the flesh, and the wicked is characterized as a solicitation to do wrong.

• Nature and Purpose: This kind of temptation is every solicitation to do wrong, and the solicitation itself is considered sin. The devil, the world, and the flesh tempt us so as to entice and solicit us to sin for the purpose of drawing us from God.

• Action/Means: Satan tempts men both by offering occasions to sin from without, and by instigating them from within to sin. Disordered inclinations also tempt men because they tend toward actions that God prohibits.

• Goal: The devil's ultimate goal is to plunge men into destruction and cast reproach upon God.

The distinction is crucial: God's temptation is a testing mechanism for confirmation and manifestation of faith (a trial), while the devil's temptation is a deliberate enticement to evil intended for ruin (a solicitation to sin).

Lord's Days 51

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Summary (NotebookLM)    

Ursinus, in this section of his commentary on the Heidelberg Catechism, expounds on the fifth petition of the Lord's Prayer: "And forgive us our debts as we forgive our debtors." He systematically addresses what Christ means by "debts" (all sins) and how God remits them (through Christ's satisfaction), asserting that this forgiveness is freely given to humanity but not without the necessary satisfaction of divine justice. A major focus is placed on the conditional clause, explaining that our forgiveness of others is not the cause or merit for God's forgiveness, but rather a sign and sincere proof of our true faith and repentance, without which we cannot rightly pray for divine pardon. The commentary also tackles several objections concerning the nature of forgiveness and whether the righteous still need to pray for it, concluding that this petition continually reminds believers of their persistent sins and strengthens their faith.

Chapter Content:

This document provides a comprehensive analysis of the fifth petition of the Lord's Prayer, "And forgive us our debts as we forgive our debtors," as detailed in the commentary on Lord's Day 51 of the Heidelberg Catechism. The analysis deconstructs the petition's theological underpinnings, exploring its meaning, purpose, and implications for the believer.

The central findings are as follows:

• The Scope of "Debts": The term "debts" is a comprehensive metaphor for all human sins—original and actual, including those of omission, commission, and ignorance. These sins render individuals debtors to God, both in the obedience they have failed to provide and the punishment they have incurred.

• The Mechanism of Forgiveness: Divine forgiveness is defined as God not imputing sin to believers or punishing them for it. This is not a violation of divine justice, as the debt of sin has been fully paid and the punishment executed upon Jesus Christ. Forgiveness is therefore entirely gracious and free to the recipient, imputed on the basis of Christ's satisfaction, which is apprehended by faith.

• The Necessity of Prayer: Believers are to pray continually for forgiveness, even though they have already received it. This is because forgiveness is an ongoing need due to the sin that "always cleaves" to them in this life. Prayer is the divinely appointed means to desire and receive this continuing grace, which is essential for salvation and deepens repentance.

• The Role of Human Forgiveness: The clause "as we forgive our debtors" does not establish human forgiveness as a meritorious cause for divine forgiveness. Rather, it serves two primary functions: it is a sign of true faith and repentance in the petitioner, and it acts as a source of comfort and assurance that they have received God's grace. The particle "as" denotes a comparison of sincerity and truth, not of degree or equality.

I. The Definition and Scope of "Debts"

The source text establishes that Christ uses the term "debts" to encompass the totality of human sin. This interpretation is supported by Luke 11:4, where the petition is phrased, "Forgive us our sins, for we also forgive every one that is indebted to us."

• Comprehensive Nature of Sin: "Debts" include all categories of sin:

◦ Original Sin: The inherent sinful nature.

◦ Actual Sin: Specific transgressions committed.

◦ Sins of Ignorance: Wrongdoings committed without full awareness.

◦ Sins of Omission and Commission: Failing to do what is right and doing what is wrong.

• The Two-Fold Nature of the Debt: Sins create a state of indebtedness to God in two distinct ways:

1. Debt of Obedience: A failure to render to God the perfect obedience that is owed to Him.

2. Debt of Punishment: An obligation to suffer the consequences for this failure, as stated in Deuteronomy 27:26: "Cursed be he that confirmeth not all the words of this law to do them."

According to the commentary, this state of condemnation can only be resolved through the divine remission of these debts.

II. The Nature of Divine Forgiveness

The forgiveness of sins, or the remission of debts, is presented as a specific divine action rooted in the mediatorial work of Christ.

• Core Definition: To forgive sins is for God "not to impute any sin to us, but graciously receives us into his favor, declares us righteous and regards us as his children." This is analogous to a creditor who blots out a debt entirely, as if it had been paid, and exacts no punishment.

• The Foundation of Forgiveness: God forgives sins not by ignoring them, but because He has already punished them in His Son. The satisfaction for sin was made by Christ, and this satisfaction is imputed to believers and apprehended by faith. Because sin and punishment are "correlatives," the removal of sin through Christ's satisfaction necessarily removes the punishment for the believer.

Theological Clarifications on Forgiveness

The text addresses several potential objections to this doctrine:

Objection	Resolution
Violation of Divine Justice: Does asking God to remit sin mean asking Him to act contrary to His justice?	No. The order of divine justice is upheld because God does not pardon sin without satisfaction. The prayer for forgiveness is explicitly made "on account of the satisfaction of Christ."
Contradiction of "Free" Grace: If forgiveness is based on Christ's recompense, how can it be considered free?	Forgiveness is not free in respect to Christ, who made the payment, but it is entirely free in respect to us, as God does not demand satisfaction from us.
The Role of Merit: If forgiveness is merited by Christ, is it truly a gracious gift?	Yes. The merit is Christ's alone, not ours. Christ Himself was a free gift from the Father, and His merit is freely imputed to believers "without the intervention of any desert on our part."

In summary, God remits sins freely for three reasons:

1. He demands no satisfaction from us.

2. He freely gave His Son to make satisfaction.

3. He graciously gives and imputes the Son's satisfaction to believers.

III. The Rationale for Praying for Forgiveness

The commentary outlines three primary reasons why believers must continually desire and pray for the forgiveness of sins.

1. For Salvation: The forgiveness of sins is a prerequisite for salvation, and God confers this benefit only upon those who desire it.

2. For Repentance: The act of praying for forgiveness serves as a constant "admonition" and reminder of the "remains of sin which still cleave even to the most holy," thereby making repentance more earnest and deep.

3. For Receiving Blessings: Without the remission of sins, other divine blessings "are either not given, or else they are given to their destruction." The wicked may receive gifts, but they contribute to their condemnation rather than their salvation.

The text also clarifies why those who already have forgiveness must still pray for it. It argues that believers possess forgiveness "as it respects the beginning thereof" but not "wholly." Because sin is a continual reality in the life of the regenerate, forgiveness must be continually sought and received. God's design is to grant this ongoing forgiveness on the condition that "we daily desire this continuance."

IV. The Significance of "As We Forgive Our Debtors"

The concluding clause of the petition is explained not as a condition for earning God's favor, but as a vital component that shapes the prayer and comforts the believer.

• Dual Purpose of the Clause:

1. To Pray Rightly: It ensures the petitioner approaches God in "true faith and penitence," of which love and forgiveness toward one's neighbor are an essential sign.

2. For Comfort: It provides assurance. When a believer finds "this witness of Thy grace in us, that it is our full purpose heartily to forgive our neighbor," they can be certain of their own forgiveness from God.

Analysis of Key Objections

The text systematically dismantles several common misinterpretations of this clause:

• The Standard of Forgiveness ("As"): The particle "as" does not signify an equality of degree. The prayer is not that God would forgive us as imperfectly as we forgive others. Instead, "as" signifies a comparison of truth and reality. The meaning is that God will as "truly and certainly" forgive us as we truly and certainly forgive our neighbor from the heart.

• Human Forgiveness as a Cause: The phrasing in Luke 11:4 ("for we also forgive") does not imply that our forgiveness is the meritorious cause of God's forgiveness. Our forgiveness is described as an "argument and proof" that we have been forgiven by God. It cannot be the cause because:

1. It is imperfect.

2. Even if it were perfect, it is an obedience already owed to God and therefore cannot merit anything additional.

• The Problem of Remembering Injuries: The text argues that one does not truly forgive if they retain a recollection of injuries while "making any resistance thereto." While it is difficult to bury all remembrance of offenses, true forgiveness is achieved when one does not "cherish it, but resist the remains of sin" and refuses to give indulgence to desires for revenge.

• The Case of Paul and Alexander (2 Tim. 2:4): Paul's statement, "the Lord reward him according to his works," does not contradict the principle of forgiveness. The commentary distinguishes three types of forgiveness:

1. Forgiveness of Revenge: This is required of all people and is the subject of the fifth petition. Paul forgave Alexander in this respect.

2. Forgiveness of Punishment: This belongs to the magistrate and should not be remitted without just cause. Paul desired God, the ultimate judge, to execute justice if Alexander persisted in sin.

3. Forgiveness of Judgment: God does not require us to judge wicked people as honest. Paul did not sin by maintaining an accurate judgment of Alexander's character while he remained unrepentant.

How does this theological petition define the nature of sin and forgiveness?

The theological petition, "And forgive us our debts as we forgive our debtors" (the fifth petition of the Lord's Prayer), defines the nature of sin primarily as debt and forgiveness as the non-imputation of sin, achieved through the satisfaction made by Christ.

The Nature of Sin (Debts)

Christ uses the term "debts" to comprise all our sins. This category includes both original and actual transgressions, as well as sins of ignorance, omission, and commission.

Sins are called debts because they establish the sinner as a debtor to God. This indebtedness arises in two specific ways:

1. In respect to the obedience which we have failed to render.

2. In respect to the punishment which we are bound to pay in consequence of our failures.

When a person sins, they fail to give or perform what they owe to God, and thus remain a debtor bound to make satisfaction by punishment. This state of sin leads to a state of condemnation, from which deliverance is impossible unless God remits the sins. Furthermore, the sources emphasize that even the most holy believers in this life still have the remains of sin which continually cleave to them.

The Nature of Forgiveness (Remission of Debts)

Forgiveness is fundamentally requested "for the sake of Christ’s blood". Forgiveness occurs when God acts like a creditor who blots the account from his books without exacting punishment.

Theological Definition of Divine Forgiveness:

Forgiveness is defined by what God does and does not do, based on Christ's work:

• Non-Imputation and Punishment: God forgives our debts when he does not lay them to our account, nor punish us on account of them. This is because He has already punished them in His Son, our Mediator.

• Justification and Favor: Forgiveness means that God does not impute any sin to us, but graciously receives us into His favor, declares us righteous, and regards us as His children.

• Basis: This declaration of righteousness is made out of God’s mere grace and mercy for the sake of the satisfaction which Christ made in our behalf, which is imputed unto us and apprehended by faith.

• Result: Since sin and punishment are correlatives, the remission of sin does away with the punishment of sin, granting the believer righteousness and eternal life.

Justice and Freeness of Forgiveness:

The order of divine justice is not violated when God pardons sin, because it is not pardoned without satisfaction having been made (Christ’s satisfaction). While the forgiveness is given in view of a recompense (Christ’s merit), it is still considered freely given to us because God does not receive satisfaction from us, but only from Christ. God remits sins freely because He requires no satisfaction from us, freely gave His Son to make satisfaction, and graciously imputes Christ’s satisfaction to those who believe.

The Role of Human Forgiveness (The clause "As we forgive our debtors"):

The petition requires the petitioner to demonstrate a "full purpose heartily to forgive our neighbor". The clause "as we forgive our debtors" is added by Christ for two reasons:

1. To Ensure Right Desire: That we may rightly desire and pray for forgiveness in true faith and penitence, the sign of which is love to our neighbor.

2. To Provide Comfort: That we may be assured of the forgiveness of our sins when we extend forgiveness to others.

Crucially, the particle "as" does not signify the degree of forgiveness, meaning God is not limited to forgiving us only to the extent that we perfectly forgive others. Instead, the particle signifies the kind of forgiveness, referring to the truth and sincerity of the forgiveness extended. We pray that God will as truly forgive us as we certainly and truly forgive our neighbor from the heart.

Our forgiveness of others is not the meritorious cause of divine forgiveness, as it is imperfect and we already owe perfect obedience to God. Rather, our forgiveness is merely an argument and proof that God has forgiven us our sins, provided our forgiveness is true and sincere. When we truly forgive others, our faith is confirmed, and we may certainly believe that our sins are forgiven, according to Christ's promise.

The definition of sin and forgiveness can be understood using the metaphor of a financial bailout:

Sin is defined as a mountainous debt we owe to a perfectly just Creditor (God), making us liable for an infinite punishment. Forgiveness is not merely the Creditor deciding to forget the debt (violating justice); rather, it is the Creditor accepting a perfect payment made by a Divine Guarantor (Christ) on our behalf. Once that payment is accepted, the debt is blotted out, and the debtor is not just freed from jail but is declared solvent (righteous) and adopted as family (children), provided they show the genuine commitment to clear their own small debts with their neighbors, proving they understand the truth and reality of the system they have benefited from.

Why is forgiveness of sins necessary?

Forgiveness of sins is necessary for several critical reasons relating to salvation, God's justice, the spiritual state of believers, and the reception of all other spiritual benefits.

1. Necessity for Salvation and Deliverance from Condemnation

The primary reason forgiveness of sins is necessary is on account of our salvation, that we may be saved.

• Avoidance of Condemnation: Sin is defined as a debt owed to God due to our failure to render obedience and the resulting need to pay punishment. Because of sin, humanity exists in a state of condemnation, from which deliverance is impossible unless God remits our sins.

• Entrance to Eternal Life: Without the forgiveness of sins, we cannot be saved. Conversely, those whose sins are pardoned attain to eternal life.

2. Necessity for Receiving God's Benefits and Favor

Forgiveness is necessary to ensure that other blessings from God do not result in destruction or condemnation:

• Condition for Other Blessings: We must desire and receive forgiveness so that we may desire and receive former blessings. Without the remission of sins, these other blessings are either not given, or else they are given to their destruction. The wicked often receive gifts, but these gifts contribute to their condemnation, not their salvation.

• Living in God: Forgiveness is prayed for after praying for a supply of food, emphasizing that he who is fed by God may live in God.

3. Necessity for the Ongoing Sanctification of Believers

Even though the godly enjoy the forgiveness of sins in its beginning, continuous forgiveness is necessary throughout life:

• Persistence of Sin: We should pray for forgiveness to be admonished and reminded of the remains of sin which still cleave even to the most holy in this life.

• Continuance of Repentance: Recognizing persistent sin makes our repentance more earnest and deep.

• Daily Need: The godly must desire the continuance of forgiveness because sins are continually found even in the regenerate. God designs that believers should daily desire this continuance of forgiveness for the sins which they commit now or may hereafter commit.

4. Necessity Due to Divine Justice

Forgiveness is necessary because God's justice requires that satisfaction be made for sin:

• Satisfaction Requirement: God does not pardon sin without any satisfaction being made, as this would violate the order of divine justice.

• Christ's Mediation: We must pray for forgiveness on account of the satisfaction of Christ. God forgives our debts because He has punished them in His Son, our Mediator.

Summary of Roles in the Petition

Because forgiveness is so necessary, Christ instituted this petition to fulfill specific theological and practical functions:

1. That we acknowledge our sins.

2. That we thirst and long after the forgiveness of sins, since it is granted to none but such as truly desire it and do not trample underfoot the blood of the Son of God.

3. That our faith may be exercised, strengthened, and confirmed.

Lord's Days 50

Link to catechism questions

Lord's Day Questions with proof texts

Link to audio recording of LD 50

LD 50 NotebookLM generated discussion 

Summary (NotebookLM)    

In this Lord's Day, Ursinus looks at the fourth petition of the Lord's Prayer: "Give us this day our daily bread." He examines the meaning and purpose of praying for temporal blessings, outlining eight specific reasons why believers should petition God for daily necessities, such as obedience to divine command and for the confirmation of spiritual confidence. Furthermore, the text meticulously analyzes the terms used in the petition, including why Christ refers to "bread" (to signify all necessities), "our" (implying lawful acquisition), and "daily" (to restrain boundless desires). Finally, the source addresses the complex questions of whether it is permissible to pray for riches or to save resources for the future, concluding that while excessive wealth should not be sought, frugality and provision for the future are acceptable, provided trust remains in God.

Chapter Content:

This briefing document provides a comprehensive analysis of the fourth petition of the Lord's Prayer, "Give us this day our daily bread," as detailed in the exposition of Lord's Day 50. The analysis reveals that this petition is not merely a request for food but a profound theological statement about divine providence, human dependence, and the nature of trust.

The core interpretation defines "daily bread" as a prayer for all bodily necessities, grounded in the acknowledgment that God is the "only fountain of all good." It asserts that without God's blessing, neither human labor nor the gifts themselves can be of any profit, thereby demanding a complete withdrawal of trust from all created things and a singular reliance on God. The petition's placement in the middle of the Lord's Prayer is strategic; it uses the tangible provision of temporal needs to confirm and strengthen faith in receiving the more critical spiritual blessings that bookend the prayer.

The document outlines eight primary reasons for praying for temporal blessings, including divine command, divine promise, the glorification of God's providence, and the necessity of sustenance to perform God's will. The proper manner of this prayer requires faith, submission to God's will, confidence in receiving what is necessary, and the intention to use these gifts to serve God and others.

A detailed deconstruction of the petition's language clarifies its key terms:

• "Bread" is a synecdoche for all necessities of life (food, health, peace) and, crucially, for God's blessing which makes them profitable.

• "Our" signifies that which is allotted by God and acquired through lawful, honest labor, to be used with a clear conscience.

• "Daily" and "This Day" are included to restrain boundless desires, combat distrust, and foster a continual, day-by-day dependence on God through constant prayer.

Finally, the analysis addresses practical applications concerning wealth and savings. It distinguishes between praying for necessities (lawful) and praying for an abundance of riches (to be deprecated as a spiritual snare). While saving for the future is deemed lawful and wise—supported by scripture—it is subject to strict conditions: the savings must be lawfully acquired, they must not become an object of trust, and they must be intended for proper use in supporting oneself, one's family, the church, and the poor.

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I. The Meaning and Placement of the Fourth Petition

Core Interpretation

According to Question 125, the fourth petition, "Give us this day our daily bread," is a comprehensive plea for God to "provide for all our bodily need." The purpose of this request extends beyond mere sustenance; it is designed to foster a specific spiritual posture in the petitioner:

1. Acknowledgment of Source: To recognize that God is the "only fountain of all good."

2. Recognition of Insufficiency: To understand that without God's blessing, "neither our care and labor, nor Thy gifts, can profit us."

3. Transfer of Trust: To consequently "withdraw our trust from all creatures and place it alone in You."

Theological Placement in the Lord's Prayer

The petition for temporal needs is intentionally situated in the middle of the prayer, framed by petitions for spiritual blessings. This arrangement is explained as a consideration for human "infirmities." The structure allows prayer to both begin and end with petitions for the most important spiritual matters, while the tangible experience of receiving temporal benefits serves to "confirm in us more and more a confidence of obtaining spiritual blessings."

II. Rationale for Praying for Temporal Blessings

The source provides eight distinct reasons why believers should pray for temporal blessings, moving beyond mere necessity to encompass theological and spiritual justifications.

Reason	Description
1. Divine Command	God explicitly commands this prayer, both generally ("Ask and it shall be given you") and specifically through the prescription of the Lord's Prayer itself. This command condemns distrust, not the act of asking.
2. Divine Promise	God has promised to provide all things necessary for life. Prayer is the means by which believers actively desire and express confidence in this promise.
3. God's Glory	This petition is an act of acknowledging and professing God's providence over the church, attributing all good things to Him rather than to chance.
4. Personal Comfort	When these gifts are received, they act as "expressions of God’s good-will," comforting believers with the assurance that they are children of God to whom such blessings are promised.
5. Exercise of Faith	The act of praying for temporal needs exercises one's confidence and hope, as it requires the foundational persuasion of being in God's favor.
6. Practical Necessity	Daily bread is necessary to be able to "do the will of God on earth," for as the scripture states, "The dead praise not the Lord." (Ps. 115:17)
7. Confirmation	The desire for these gifts confirms to the individual and professes to the world that God is the one who confers even the smallest provisions.
8. Church Preservation	The prayer affirms the belief that the church will always be preserved, as God consistently hears these prayers and grants daily bread according to His promise.

III. The Proper Manner of Prayer for Temporal Blessings

Praying for temporal things requires a specific disposition, distinct from prayers for spiritual blessings which are promised absolutely.

Four Core Conditions for Prayer:

1. With Faith: Prayers must be offered with confidence in God's promise; otherwise, they are not heard, and any received goods do not contribute to salvation.

2. With Submission to God's Will: The request must be conditional, asking that God provide what is pleasing to Him and what He knows will contribute to His glory and our ultimate advantage.

3. With Confidence of Being Heard: Believers should be confident that God will provide as much as is necessary to meet their actual needs.

4. With Correct Intention: The end goal must be to use these provisions to serve God and neighbor, not to satisfy "sensual desire."

Distinction from Spiritual Blessings

God does not specify in His word precisely which temporal blessings He will confer. The reasons for this are twofold:

• Human Ignorance: We often "are ignorant what we should pray for" and what would truly be good for us. God alone knows what is most profitable for our salvation and His glory.

• To Teach Contentment: This uncertainty teaches believers to be content with what they receive and to always submit their will to God's.

This contrasts with spiritual blessings (e.g., the Holy Spirit), which God has "simply and expressly promised" to all who ask. Therefore, spiritual blessings should be prayed for positively and without condition.

IV. Deconstructing the Petition's Language

Each word in the petition carries significant theological weight.

On "Bread": A Symbol of All Necessities

The term "bread" is a synecdoche, a common Hebraic figure of speech where a part represents the whole.

• Scope: It comprehends all temporal blessings necessary for the sustenance of life, including "food, raiment, health, civil peace, etc."

• The Blessing Component: Critically, the prayer is not just for the physical item but for its profitable use. Without God's blessing, bread is no better than a "stone or poison." God must grant "the virtue and power of nourishing" along with the gift itself.

• Didactic Purpose: Christ uses this term to restrain desires to only what is necessary and to teach us to pray for God's blessing upon what we receive.

On "Our" Bread: The Principle of Lawful Acquisition

The word "our" implies three conditions for the bread being requested:

1. Divine Allotment: It is "ours" because it is the portion God has designed and given to us.

2. Lawful Labor: It signifies things acquired through "lawful labor in some honest and proper calling," not through theft or unjust means.

3. Clear Conscience: It allows the recipient to use the gifts "cheerfully and with thanksgiving," not as a thief, but with the assurance of God's provision.

On "Daily" Bread: A Call for Restraint

The adjective "daily" serves to limit the scope of the request:

• It instructs us to ask for what is sufficient for each day's need.

• It acts as a check on "raging and boundless desires," promoting contentment with what is sufficient.

On "This Day": A Mandate for Constant Dependence

The addition of "this day" reinforces the theme of reliance on God:

• It guards against the vices of distrust (anxiety about the future) and covetousness.

• It fosters a moment-by-moment dependence on God, expecting provision today just as it was given yesterday.

• It ensures that the "exercise of faith and prayer may always be continued," fulfilling the command to pray without ceasing.

V. Practical Implications: Wealth, Riches, and Savings

The exposition extends the analysis to address the complex issues of wealth and financial planning.

The Question of Praying for Riches

The lawfulness of praying for riches depends entirely on the definition of the term.

Definition of Riches	Lawfulness of Prayer	Rationale
Necessities	Lawful	Defined as a "sufficient amount of the things necessary for the support of life," these riches are synonymous with the "daily bread" we are commanded to ask for.
Abundance / Excess	Unlawful	Defined as "an abundance and plenty over and above what is necessary," these riches are to be "deprecated." They are called "thorns" by Christ and a "snare" by Paul, leading to "foolish and hurtful lusts."

If God does grant abundance, it must be stewarded with extreme care, observing three rules:

1. Do not place trust in them.

2. Avoid luxury and abuse of the gifts.

3. Act as a steward, using them to promote God's glory with the knowledge that an account must be rendered.

The Lawfulness of Saving for the Future

Saving for the future is presented as both right and proper, directly supported by Christ's command to "Gather up the fragments that remain" (John 6:12) and Paul's instruction that parents should lay up provisions for their children (2 Cor. 12:14). It is also a practical necessity for supporting the commonwealth and aiding the poor.

However, this practice is governed by three critical conditions:

1. Lawful Acquisition: The stored goods must have been acquired through honest labor.

2. No False Confidence: Trust must not be placed in the saved provisions.

3. Proper Purpose: They must be preserved for lawful and necessary uses, such as supporting one's family, the church, the state, and the needy.

VI. Addressing Theological Objections

The text preemptively refutes three potential objections arising from the interpretation of this petition.

1. Objection: If the bread is already "ours," why pray for it?

◦ Resolution: The word "our" is ambiguous. It is not "ours" in the sense of being in our power, but "ours" because it becomes so by the gift of God, obtained through prayer.

2. Objection: If bread is obtained by prayer, why is labor necessary?

◦ Resolution: Labor is not the ultimate efficient cause of provision, but it is the necessary means instituted by God. God gives freely, but not without the means of labor and prayer.

3. Objection: If we are to pray only for "this day," is it not unlawful to save for tomorrow?

◦ Resolution: The command "Take no thought for the morrow" forbids distrustful anxiety, not prudent labor or planning. The petition for "this day" is meant to be repeated daily, covering the needs of tomorrow when it becomes today. The goal is to remove covetousness and distrust, not to forbid responsible provision for the future.

What is the theological explanation for praying for temporal blessings?

The commentary comprehensively justifies the theological necessity of praying for temporal blessings (the Fourth Petition, "Give us this day our daily bread") through several interconnected reasons, emphasizing obedience, the manifestation of divine providence, and the confirmation of spiritual faith. The necessity is so strong that the commentary asserts we should desire and pray for temporal blessings from God no less than such as are spiritual.

The justifications for praying for temporal blessings are as follows:

1. Obedience to Divine Command

Praying for temporal blessings is necessary simply on account of the command of God, which the source states should be sufficient even if no other reason could be assigned.

• General Command: Christ issues a general command when he instructs believers, “Ask and it shall be given you” (Matt. 7:7).

• Special Command: Christ also gives a special command by prescribing the Lord’s Prayer form itself, which specifically includes asking for bread, or temporal blessings.

• Clarification on Distrust: When Christ instructs believers to take no thought about what they shall eat (Matt. 5:31, 33), He does not forbid asking for daily bread, but rather condemns distrust, or a want of confidence in God.

2. Acknowledging God’s Providence and Glory

This petition is theologically necessary because it serves to glorify God and profess His role as Creator and Provider.

• Profession of Providence: The request for temporal blessings is an acknowledgment and profession of the providence of God, especially towards the church.

• Source of All Good: God desires this praise because He is the source of all good things, ensuring that believers do not suppose that these benefits come by mere chance.

3. Confirmation of Faith and Spiritual Assurance

Praying for daily needs is fundamentally linked to exercising and confirming spiritual confidence.

• Divine Promise: God has promised to give all things necessary for life. These promises exist so that believers might desire and pray for these things, enabling them to have a firm confidence that they will obtain them, which is described as a spiritual confidence.

• Exercise of Confidence: The desire and expectation of these temporal benefits serve as an exercise of our confidence and hope.

• Assurance of Favor: The commentary notes that believers cannot desire and pray for temporal blessings from God unless they are first persuaded that they are in favor with him, nor can they promise themselves temporal blessings unless they are assured of spiritual blessings and God’s goodwill.

• Comfort and Good-Will: When these good gifts are conferred, they serve as expressions of God’s good-will towards us, contributing to our comfort and reinforcing the belief that we are among the children of God to whom these things are promised.

• Confirmation before the World: The desire for these things confirms to the believer, and acts as a profession before the world, that it is God who confers upon us even the smallest gifts.

4. Enabling Service and Preserving the Church

Temporal blessings are necessary to fulfill divine duties and maintain the existence of the church.

• Necessity for Service: Praying for daily bread is necessary on account of our necessity, specifically that we may be able to do the will of God on earth. Without daily bread, the will of God cannot be done ("The dead praise not the Lord," Ps. 115:17).

• Preservation of the Church: This petition offers the comfort that the church shall always be preserved on earth, since God constantly hears these prayers and will grant daily bread according to His promise.

Placement in the Prayer

Regarding the structure of the Lord's Prayer, Christ placed the Fourth Petition ("daily bread") in the middle, recognizing human infirmities. This specific placement allows believers to begin and end their prayers with petitions for spiritual blessings as the most important, while the experience of obtaining and receiving temporal benefits helps to confirm in us more and more a confidence of obtaining spiritual blessings.

How does Christ restrain desires?

Christ primarily restrains believers' desires by comprehending all temporal blessings under the term "bread" in the Fourth Petition of the Lord's Prayer ("Give us this day our daily bread").

This deliberate choice of the term "bread" serves two specific purposes in restraining desires:

1. Limiting the scope of requests to necessities: Christ uses the term "bread" to restrain our desires and teach us to pray only for such things as are necessary for the support of life and for the service of God and our neighbor, both in our common and proper calling. By praying for "bread," we are requesting only such things as are necessary for us, rather than great riches or an abundance over and above what is necessary. This definition aligns with a true sense of richness, which is having a sufficient amount of the things necessary for the support of life and being contented with them.

2. Guarding against boundlessness and covetousness: Christ calls the requested provision "daily bread" and adds the phrase "this day" to further restrain desires.

   • "Daily bread" restrains our raging and boundless desires by teaching us to ask only as much as is sufficient for us—what is necessary to serve God and our neighbor in our various callings.

   • Adding the phrase "This day" meets and guards against distrust and covetousness.

In essence, Christ uses the specific phrasing of the petition—requesting only "daily bread, this day"—to ensure that believers avoid covetousness and the harmful pursuit of excess, which the sources note can lead men into temptations, snares, and hurtful lusts. The emphasis remains on praying for necessity and sufficiency.

How does the term "bread" function in the fourth petition?

The term "bread" acts as a synecdoche in the Fourth Petition ("Give us this day our daily bread") because it is a common rhetorical figure in the Hebrew language.

Christ uses this synecdoche for a specific purpose: to comprehend all temporal blessings under one simple term.

Here is a detailed explanation of why "bread" is used as a synecdoche and what it represents:

1. Linguistic Justification (Synecdoche)

The use of "bread" (a part) to represent all temporal needs (the whole) is justified because this figure of speech is common in the Hebrew language.

• This is evident in other biblical passages cited in the commentary, such as:

  • “In the sweat of your face shall you eat bread” (Gen. 3:19).

  • “He that did eat of my bread has lifted up his heel against me” (Ps. 41:9).

2. Comprehensive Representation of Needs

Under the term "bread," Christ comprehends all temporal blessings and such things as are necessary for the sustenance of life.

• Explicit Examples: These necessities include:

  • Food

  • Raiment (clothing)

  • Health

  • Civil peace

• Theological Necessity: This synecdoche is necessary because we pray for bread out of our necessity, but there are many other things besides bread necessary for us. Therefore, when believers pray for "bread," they are praying for all these necessities.

3. Purpose of the Synecdoche (Restraint and Use)

By using "bread," Christ achieves two key restraints on the believer's desires:

• Restraining Desires: It teaches us to pray only for such things as are necessary for the support of life, and for the service of God and our neighbor, both in our common and proper calling. This prevents requests for great riches or superfluous abundance.

• Comprising Profitable Use: The term "bread" does not merely include the physical necessities but also comprises such a use of these things as is profitable. Bread itself, apart from a profitable use, is considered "no better than a stone". We pray that God's blessing accompanies the bread, making it profitable and salutary.

The use of "bread" as a synecdoche functions like asking for "a roof over one's head" when seeking a home. You are asking for the entire shelter, but using the most basic, representative part—the roof—to emphasize the necessity and sufficiency of the request, rather than demanding a lavish mansion.

How should blessings be sought?

Temporal blessings (comprehended under the term "daily bread" in the Fourth Petition) are to be sought and prayed for in a disciplined manner, combining faith, submission, purpose, and labor.

The sources outline four specific requirements for the manner in which temporal blessings are to be sought:

1. With Confidence in God's Promise (Faith)

Prayer must be offered up with confidence in the promise of God, or from faith.

• If prayers are offered up differently (without faith), they are not heard.

• Furthermore, even if good things are received, they are not made contributary to our salvation if the prayer lacked faith.

• Believers must have a firm confidence that they shall obtain the things necessary for them, which is described as a spiritual confidence. This includes believing that God will give us as much as is necessary to meet our wants.

• We must look in the exercise of faith to God, the author and giver of all good things.

2. With Submission to God's Will (Condition)

All requests for temporal blessings must be made with the condition of the will of God. This submission is necessary because God has promised temporal blessings not with any determined circumstances.

• We should pray that God would give what is asked if it be pleasing to him.

• We pray for blessings as he knows they may contribute to our advantage and his glory.

• This submission is required because we are often ignorant what we should pray for and God knows best what blessings will be profitable for us and manifest His own glory.

• We must learn to be contented with those things which we have received from God and always submit our will to the will of God.

3. With the Right End in View (Purpose)

Temporal blessings must be sought for the purpose of service, not for selfish or sensual gratification.

• The goal is that we may in the use of these things serve God and our neighbor.

• It is not that they may contribute to our sensual desire.

• If we do not desire blessings this way, we are not heard; and even if we receive them, they are not made profitable to our salvation.

• We should desire these blessings with a good conscience and with thanksgiving.

4. Through Lawful Means (Labor)

Temporal blessings must be sought through actively utilizing the means instituted by God, meaning prayer does not replace labor.

• We must desire things necessary that are acquired by lawful labor in some honest and proper calling, pleasing to God and profitable to society at large.

• We are to receive what we ask by ordinary means and lawful ways.

• Labor is necessary as a means instituted by God, as the Scripture commands, "In the sweat of your face shall you eat bread" and "if any would not work, neither should He eat".

• God gives all things freely, but not without labor and prayer on our part.

In essence, when seeking temporal blessings, we approach God both as confident recipients (faith) and as diligent stewards (labor) who acknowledge that the final utility and profit of the gift rests entirely on God’s blessing. The use of these gifts must align with the purpose of serving God and our neighbor.