Author Archives: Mark Herzer

Passive Objects of God’s Glory

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In Thomas Manton’s exposition of the Lord’s Prayer, he explains what is included in the petition, “Hallowed be your name.” It means we are willing to submit to God’s choice of instruments and ways of hallowing His name in our lives. It also means we humbly give Him all the glory should He choose to use us. Part of that submission is the willingness to be Passive Objects of God’s Glory. He says, “Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.”

Passive Objects of God’s Glory

That God would glorify Himself

by our poverty

by our disgrace

by our pain and sickness

 We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be.

If he will have us rich and full, that he might be glorified in our bounty;

if he will have us poor and low, that he may be glorified in our patience;

if he will have us healthy, that he may be glorified in our labour;

if he will have us sick, that he may be glorified in our pain;

if he will have us live, that he may be glorified in our lives;

if he will have us die, that he may be glori­fied in our deaths:

and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. xiv. 9.

 The above was adapted from the following text.

Hallowed be your name. (Mt. 6:9)[1]

[1.] As to the choice of instruments. There is in us an envy, and wicked emulation. Oh, how hard a matter is it to rejoice in the gifts, and graces, and services of others, and be content with the dispensa­tion, when God will cast us by as unworthy, and use others for the glorifying of his name!  Therefore that we may refer the choice of instruments to God, we need go to him and say, Lord, ‘hallowed be thy name;’ do it which way, and by whom thou pleasest. We are troubled, if others glorify God, and not we, or more than we; if they be more holy, more useful, or more serious, self will not yield to this.

Now by putting up this prayer to God, we refer it to him to choose the instrument whom he will employ. It was a commendable modesty and self-denial in John Baptist, which is described, John 3:13, ‘He must increase, I must decrease.’ When we are contented to be abased and obscured, provided Christ may be honoured and exalted; and be content with such a dispensation, though with our loss and decrease. Many are of a private station, and straitened in gifts, and can have no public instrumentality for God; now these need to pray, ‘Hallowed be thy name,’ that they may rejoice when God useth others whom he hath furnished with greater abilities.

 

[2.] A submission for the way; that we may submit to those un-pleasing means and circumstances of his providence, that God will take up and make use of, for the glorifying of his holy name. Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Therefore we need to deal with God seriously about this matter, that we may submit to the Lord’s will, as Jesus Christ did: John 12:27, 28, ‘Save me from this hour; but for this cause came I unto this hour: Father, glorify thy name. And there was a voice from heaven that said, I have glorified it, and will glorify it again.’ Put me to shame, suffering, to endure the cross, the curse, so thou mayest be glorified. This was the humble submission of Christ Jesus, and such a submission should be in us. The martyrs were contented to be bound to the stake, if that way God will use them to his glory. Phil. 1:20, saith Paul, ‘So Christ shall be magnified in my body, whether it be by life, or by death:’ if my body be taken to heaven in glory, or whether it be exercised or worn out with ministerial labour.

We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be. If he will have us rich and full, that he might be glorified in our bounty; if he will have us poor and low, that he may be glorified in our patience; if he will have us healthy, that he may be glorified in our labour; if he will have us sick, that he may be glorified in our pain; if he will have us live, that he may be glorified in our lives; if he will have us die, that he may be glori­fied in our deaths: and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. 14:9.

A Christian is to be like a die in the hand of providence, content whether he be cast high or low, and not to grudge at it, whether he will continue us longer or take us out of the world. As a servant employed beyond the seas, if his master will him tarry, there he tarries; if he would have him come home, home he comes: so that we had need to deal seriously with God about this submissive spirit.

 

[3.] Humility; that we may not put the crown upon our own heads but may cast it at the Lamb’s feet; that we may not take the glory of our graces to ourselves. God’s great aim in the covenant is, ‘that no flesh should glory in itself; but whosoever glories, may glory in the Lord:’ 1Cor. 1:27-31. He would have us still come and own him, in all that we are, and in all that we do.

As the good servant gave account of his diligence, Luke 19:16, he doth not say, My in­dustry, but, ‘Thy pound hath gained ten pounds.’ And Paul was a zealous instrument, that went up and down doing good; he ‘laboured more abundantly than they all: yet not I, but the grace of God, which was with me:’ 1 Cor. 15:10. In this case if we would honour and glorify God, we must do as Joab did, when he was likely to take Rabbah: he sent for David to gather up more forces, and encamp against the city and take it, ‘Lest I take the city, and it be called after my name:’ 2 Sam. 12:28. How careful was he that his sovereign might have the honour!

So careful should we be that the crown be set upon Christ’s head, and that he may have the glory of our graces and services, that they may not be called after our own name, that God may be more owned in them than we.

Now what more natural, than for creatures to intercept the revenues of the crown of heaven, and to convert them to their own use? It is a vile sacri­lege, to rob God of the glory of that grace he hath bestowed upon us; and yet what [is] more common? The flesh is apt to interpose upon all occasions; and therefore we need to put up this request, ‘Hallowed be thy name.’

[1] Expanded from Voices from the Past, Jan. 8. The above text is taken from Thomas Manton, The Complete Works of Thomas Manton, D. D. (London: James Nisbet, 1870-1875), 1:77-78. Emphasis added and paragraphs broken into several (none of the content has been changed).

 

Proverbs 10:22

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Proverbs 10:22

10:22 — The blessing of the LORD makes rich, and he adds no sorrow with it.

Delitzch says that this proverb “is a compendium of Ps. cxxvii. 1, 2.” It does not discount labor but highlights what is given to the righteous. It is indeed ora et labora! “The sluggard looks for prosperity without diligence; the practical atheist from diligence alone; the sound-hearted Christian from the blessing of God in the exercise of diligence.” (Bridges) John Mayer says, “Worldly men, who are set upon gathering riches, think that by their own industry and providence they can enrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hook or crook; but it is here declared, that all men may take notice of it, that it is not in man’s power to get riches, but it is God’s blessing, as is also taught, Ps. 127 and Deut. 8:11-18; Ps. 113, etc.”

Waltke interprets the latter part of the verse to mean that we will not toil for it — “but his blessing does not depend on hard, strenuous labor alone.” This seems to be a traditional interpretation (cf. Delitzch) of some of the Rabbis. Taking the NIV translation, Longman says, “Taken alone, this proverb is amazing indeed. It says that the blessing of Yahweh comes with wealth and no trouble.”  He also notes that this is not the only thing the Bible says about wealth and blessings but it still conveys an important aspect of God’s truth.

The latter phrase has been interpreted by good men in the following ways.  “This blessing confers riches and preserves them, without exposing to harassing cares, their natural and common attendants.…But the blessing of the Lord is a hedge about all that a righteous man hath. His labors are pleasant, his gains are safe. His portion is beyond the reach of danger, and his heart is preserved from vexation, in getting, or keeping, or using, or loving the world, because the Lord is his confidence.” (Lawson) Perowne says, “It is without alloy, free from the drawbacks and anxieties which attach to earthly riches.” John Mayer says, “That is, when riches are a blessing, they neither fade soon again, as when they are ill gotten to make the possessor of them sorrowful; neither are their minds, that have them troubled in thinking by what oppressions, lying, forswearing,.. they have gotten them…” John Trapp’s statement is probably the most accurate (I believe): “Those three vultures shall be driven away, that constantly feed on the wealthy worldling’s heart. Care in getting, fear in keeping, grief in losing the things of this life. God gives to his wealth without woe, store without sore, gold without guilt, one little drop whereof troubles the whole sea of all outward comforts.”

In conclusion, we know that blessings come from the Lord. God is not harsh or deceitful. He does not bless His own to harm them or to entrap them. They come with His blessings; we can enjoy them in genuine humble fear of the Lord. Let our hearts not run after the blessings and thus sour the whole batch. Let us enjoy what He gives us since He adds no sorrow with it while recognizing it cannot fully satisfy our hearts. Let us always remember who is it that has blessed us rather than relishing the blessing without recognizing the benefactor.

We must also remember that our heavenly Father does not bless deceptively. Often, our hearts sinfully wonder if the Lord gave with a built in downside to it. Have we not said, “This is too good to be true; I wonder when I’m going to pay for this thing?” Our Lord adds no sorrow with it; we can enjoy it with humble thanks. True, our sinful hearts may misuse or abuse His blessings but that has everything with our own hearts. God is not a “Genie” blessing us while sneaking in a curse to unravel everything. We can be richly satisfied and humbled by His kindness — really, He adds no sorrow with it. That is how good and large hearted our God is.

Proverbs 10:17-21

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Proverbs 10:17-21

10:17 — Whoever heeds instruction is on the path to life, but he who rejects reproof leads others astray.

The person who learns from his mistakes or heeds the instructions and corrections he receives can lead a life that pleases the Lord. The rejection of reproof will eventually enable the same person not only to go astray but will lead other people astray.  “Apostates praise the wicked (28:10)[1] and seek to make converts, perhaps to find security in an unenlightened consensus (cf. 1:10-19; 9:13-18).” (Waltke) The obstinate will not admit his mistakes but only make excuses; he is not on the path to life. His path will lead others astray and in turn, both he and his followers will fall into destruction.

 

10:18 — The one who conceals hatred has lying lips, and whoever utters slander is a fool.

Once again, this verse pertains to the tongue. It is about a fool who “spreads slander, concealing his hatred with lying lips.” (Waltke) That is, the fool slanders another person perhaps under the guise of simply conveying his concerns, observations, or supposed interest in the other person’s welfare by slandering him. He conceals his hatred all the while expressing his lying lips. “He who indulges so wicked and dangerous a passion, is a fool, whether he conceals it under the mask of friendship, or discovers it by reproaches and calumnies. It must neither by concealed nor published, but suppressed and extinguished.” (Lawson)

Longman takes it a little differently. He believes there should be some direct confrontation. “Proverbs understands that it is important to be open and honest with one’s words. If there is a legitimate gripe about something, the wise person will rebuke the other, with the purpose of helping and restoring relationship. Here, however, there is no intention other than to hurt, belittle, or demean the other person. Through such actions, relationships are destroyed.” (Longman)

 

10:19 — When words are many, transgression is not lacking, but whoever restrains his lips is prudent.

Because our hearts are not entirely pure our words will eventually catch up. The wise person carefully speaks and carefully avoids speaking too much.  We are not wise enough to think through all our words; think more, speak less. Again, James 3:2 must be regarded. Not everything should be said and when one says anything, it should be said sparingly. “Indeed a talent for conversation is valueless both to the possessor and to the auditors, except it be connected with a talent for silence.” (Bridges) We must also remember that our tongues need the forgiveness of our Lord. His blood can wash away all our sins.

 

10:20-21 — The tongue of the righteous is choice silver; the heart of the wicked is of little worth. The lips of the righteous feed many, but fools die for lack of sense.

The wise or righteous are once against contrasted in their use of the tongue. What the wise have to say are “choice silver” and they “feed many.” On the other hand, the fool’s heart (which controls the tongue) is of little worth. Whereas the righteous man does good to many with his lips, the fool simply dies away on account of his folly. He brings ruin upon himself by his use of the tongue. Fools “have nothing inside [of their hearts] to share with others or even to sustain themselves.” (Longman)

The righteous man feeds many with knowledge, for he finds it sweet to himself, and wishes not to eat his morsel alone. His heart is a storehouse of provision for the soul, and like a hospitable landlord, he delights in distributing it to others. But the wicked die for want of heart. (Lawson)


[1] Whoever misleads the upright into an evil way will fall into his own pit, but the blameless will have a goodly inheritance.

Proverbs 10:15, 16

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Proverbs 10:15, 16

10:15 — A rich man’s wealth is his strong city; the poverty of the poor is their ruin.

This proverb makes a very simple observation. Wealth is to be preferred over poverty because it can protect us from some (not all) of the problems of life. “A strong city can keep an invader out, so wealth can keep problems at bay.” Positive statements about wealth can be found in Proverbs (though Lawson believes this is not one of them since he argues that the rich man has only made his wealth his strong city). In Proverbs, we are reminded that wealth comes from the Lord (cf. 10:22; 3:16). Of course, this is not the only thing it says about wealth (there are other proverbs that speak about the wicked being wealthy)! This proverb needs to be considered with what is taught in 18:11, “A rich man’s wealth is his strong city, and like a high wall in his imagination.” Waltke observes, “Half of the ten occurrences of wealth… in Solomon’s proverbs instruct the youth to prize it… and the other half not to trust it.” (Waltke)

Solomon makes a statement of fact and in this proverb, he avoids making a moral statement. Simply put, the poor man’s poverty can easily lead to his ruin. Eventually, his poverty could rob him of health, protection, etc. Wealth can surely help but it can also deceive and destroy. The man’s character determines how his wealth will help him— his moral nature will govern its effects on him. The next proverb develops this point.

 

10:16 — The wage of the righteous leads to life, the gain of the wicked to sin.

“This verse assumes that both the righteous and the wicked may gain some material substance, but contrasts the value that it has for them. Money in the hand of the righteous person is a positive thing, but money in the hand of a wicked person is a negative thing.” (Longman) The godly can use the world for good; the wicked will use his wealth for sin. Sin begets more sin.

The fruit of the wicked man’s labours, on the contrary, tends to sin; it does so, whether it be hoarded up by his covetousness, or spent in the gratification of vanity and luxury. With all your getting, get righteousness, which will make your labour pure and profitable.  Without it, your ploughing is sin; your gains loss to your souls. (Lawson)

We can think of many examples. Some will waste their money on sinful things (drugs, sex, wicked amusements, etc.) while the righteous will use is for good (family, those in need, the cause of Christ, etc.). We could list many other examples. Once again, the character of the person will determine how he will employ his wealth (much like how one’s character determines the use of his tongue).

Proverbs 10:13-14

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Proverbs 10:13-14

10:13-14 — On the lips of him who has understanding, wisdom is found, but a rod is for the back of him who lacks sense. The wise lay up knowledge, but the mouth of a fool brings ruin near.

One’s lips convey one’s wit or the lack thereof. As Lawson says, “Wisdom seals not up, but governs the mouth, and dictates to it useful words.” (Lawson) The wise also “lays up knowledge” — that is, he accumulates wisdom for future use. He has a storehouse of knowledge out of which he speaks. “By reading the Bible, by meditating, by hearing sermons, by conversation, by observation and experience, by prayer, by faith in Christ, who is made of God unto us wisdom. And when they have found it, they take care not to lose it, but lay it up in their memories and hearts, where it is kept to be used by themselves, and communicated to others.” (Lawson)

On the other hand, the one who lacks “heart” (ble(-rs;x]) or “character “ (since the “heart” is the center of what a man is), that is, the “fool” will suffer the fruit of his words and ways. “While wisdom helps those who have it avoid some of life’s pitfalls, the folly of those who lack heart will lead to pain.” (Longman) In ancient culture, rods were used to punish — “A bridle was necessary to govern asses when men rode on them; a rod is equally necessary for fools.” (Lawson). The one who lacks sense will bring trouble on himself. His mouth is a time bomb and it will bring personal ruin. “The mouth of the fools, like that of an adulteress, is always at hand, just around the corner, ready to explode…” (Waltke) Longman says that “there is also a contrast here between the storing up of wisdom and the spewing out of folly. The wise person tends to use words sparingly, while the fool babbles on and on.” (Longman)

Most of us have not reaped the fruits of our folly; God has been longsuffering with us. James says, “For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” (3:2) Our words reveal our hearts, whether spoken carefully or carelessly. All of us have something to be ashamed in this matter. Let us be slow to speak and lay up knowledge!

Proverbs 10:12

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Proverbs 10:12

 

10:12 — Hatred stirs up strife, but love covers all offenses.

This is a terse and forceful statement. Hatred and love are contrasted. Hatred brings strife and estrangement. It never breeds good; it cannot produce concord. Kidner sees a contrast here between the troublemaker and peacemaker. Does the person’s life bring discord or concord?

Here is a challenge for each one of us. “What kind of relationships have I left behind me? Is there any concord or are they all discord? Do I cause strife or do I engender concord? Have I carped on every bad mistake? Have I ever covered over someone’s offenses?” Bridge puts it like this: “Like a subterraneous fire, it continually stirs up mischief, creates or keeps alive rankling coldness, disgusts, dislikes, … carps at the infirmities of others; aggravates the least slip (Isa. 29:21); or resents the most trifling, or even imaginary, provocation.” (Bridges) James indicates what causes strife among brothers (James 4:1ff.) A life of strife indicates that all is not well (James 3:16).

The assumption is that people will have infirmities, weaknesses, etc. How will we react to them? God despises those who cause discord among brothers (6:19). “Love covers, overlooks, speedily forgives and forgets.… What is our brother’s all against us, compared with our all against God?” (Bridges) Remember the words of the NT, “Even as Christ forgave you, so also do ye.” (Col. 3:13) [cf.  Jas 5:20, “…let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”; 1Pe 4:8 “Above all, keep fervent in your love for one another, because love covers a multitude of sins.”]

Rarely do men fault others for their generous love and hearty sympathies. This is not a call for setting aside discernment but surely we could all overlook more and earnestly seek to graciously deal with our brethren?

Proverbs 10:10, 11

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Proverbs 10:10, 11

 

10:10 — Whoever winks the eye causes trouble, but a babbling fool will come to ruin.

In our culture, winking can be both benign and mischievous. This verse does not forbid winking — it forbids deceptive gestures. Kidner says that a “tiny gesture can do great damage, and a talkative fool become intolerable.” Those who lust to deceive (e.g. by winking) is in the same boat as the one who talks too much. The end is the same for both of them (trouble, ruin).

Both of these actions reveal the social impact of mischievous winks and foolish speech. Winking brings discord among people (what really is going on here?) and talking too much can harm others as well as self.

 

10:11 — The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.

(This verse perhaps concludes what was introduced in v. 6) We have been speaking about the tongue of the wicked (babbling fool). Now we see the contrast in this verse. The righteous man differs in the use of his tongue. His mouth is a “fountain of life.” The indwelling Spirit of God in each believer will enable him or her to speak truth; he will bring healing and goodness to those who hear — “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear.” (Eph. 4:29)

We have seen in v. 6 that the righteous are blessed. The fool’s tongue has been mentioned a few times already and now the speeches of both are compared. Isn’t it interesting that what a person says reveals much about who they are? What the righteous has to say is steeped in God’s commandments (v. 8) and therefore it is a “fountain of life.” The fool despises instruction (cf. 1:7, 22) and all he has to say come from his empty wicked heart (his mouth “conceals violence”). He believes his many words will not only fill up silence but will also impart wisdom — the way of a fool is death and his mouth hides his violent intentions.

Proverbs 10:8, 9

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Proverbs 10:8, 9

 

10:8 — The wise of heart will receive commandments, but a babbling fool will come to ruin.

“The wise person heeds the call of Prov. 2 and receives God’s commands (see 2:1).”  (Longman) The wise has a teachable spirit and that spirit of wisdom is best seen in their hearty willingness to receive instruction, that is, a childlike desire to accept God’s commandments. He wants to learn from God and looks to God’s instructions. But as Kidner says, “Even in human fields of learning it is the second-rater who tends to ‘talk big’.” The fool will continually think he has something to say and his speech will bring him to ruin. “The fool is so full of himself that instead of having the capacity to accept wisdom he dangerously prattles out his own ‘clever opinions,’ which are devoid of true wisdom (cf. 10:13) and scorch like fire (cf. 16:27). By his undisciplined words he entangles himself and comes to ruin.” (Waltke) As Waltke also says, the wise are not “lippy”. Too much talk can only create problems (cf. 10:19, When words are many, transgression is not lacking, but whoever restrains his lips is prudent.).

 

 

10:9 — Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out.

Here is a proverb for us all to remember. Kidner says that if we have nothing to hide then we have nothing to fear. Those who live openly and honestly differ drastically from those who live deceptively. A godly man can live with a clear conscience (“Impurity indeed defiles the holiest exercise.” — Bridges) and walk confidently (securely) whereas those who are less than honest will always walk with the fear of being found out. In fact, eventually, their ways will become evident. Paul says in 1 Timothy 5:24, “The sins of some men are conspicuous, going before them to judgment, but the sins of others appear later.”

This proverb conveys godly common sense. Surely, walking in integrity can help us to walk confidently. If we live with unholy motives and deceptive actions, then our actions will eventually disclose our true character. Though Proverbs does not spell it out in this verse, it is clear from the rest of the Bible that our character will either burst forth in this life or on the great day of judgment.

The Larger Catechism 195, Lead us not into Temptation, pt. 1

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The Larger Catechism

Question 195

 

195.     Q. What do we pray for in the sixth petition?

A. In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil,[1273]) acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations;[1274] that Satan,[1275] the world,[1276] and the flesh, are ready powerfully to draw us aside, and ensnare us;[1277] and that we, even after the pardon of our sins, by reason of our corruption,[1278] weakness, and want of watchfulness,[1279] are not only subject to be tempted, and forward to expose ourselves unto temptations,[1280] but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them;[1281] and worthy to be left under the power of them:[1282] we pray, that God would so overrule the world and all in it,[1283] subdue the flesh,[1284] and restrain Satan,[1285] order all things,[1286] bestow and bless all means of grace,[1287] and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin;[1288] or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation;[1289] or when fallen, raised again and recovered out of it,[1290] and have a sanctified use and improvement thereof:[1291] that our sanctification and salvation may be perfected,[1292] Satan trodden under our feet,[1293] and we fully freed from sin, temptation, and all evil, forever.[1294]

 

Scriptural Defense and Commentary

[1273] Matthew 6:13. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. [1274] 2 Chronicles 32:31. Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart. [1275] 1 Chronicles 21:1. And Satan stood up against Israel, and provoked David to number Israel. [1276] Luke 21:34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. Mark 4:19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. [1277] James 1:14. But every man is tempted, when he is drawn away of his own lust, and enticed. [1278] Galatians 5:17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. [1279] Matthew 26:41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. [1280] Matthew 26:69-72. Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. Galatians 2:11-14. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 2 Chronicles 18:3. And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war. 2 Chronicles 19:2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD. [1281] Romans 7:23-24. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? 1 Chronicles 21:1-4. And Satan stood up against Israel, and provoked David to number Israel. And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it. And Joab answered, The LORD make his people an hundred times so many more as they be: but, my lord the king, are they not all my lord’s servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel? Nevertheless the king’s word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 2 Chronicles 16:7-10. And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand. Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars. Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time. [1282] Psalm 81:11-12. But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts’ lust: and they walked in their own counsels. [1283] John 17:15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. [1284] Psalm 51:10. Create in me a clean heart, O God; and renew a right spirit within me. Psalm 119:133. Order my steps in thy word: and let not any iniquity have dominion over me. [1285] 2 Corinthians 12:7-8. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. [1286] 1 Corinthians 10:12-13. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. [1287] Hebrews 13:20-21. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. [1288] Matthew 26:41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. Psalm 19:13. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. [1289] Ephesians 3:14-17. For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love. 1 Thessalonians 3:13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. Jude 24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy. [1290] Psalm 51:12. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. [1291] 1 Peter 5:8-10. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. [1292] 2 Corinthians 13:7, 9. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates…. For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. [1293] Romans 16:20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Luke 22:31-32. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. [1294] John 17:15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 1 Thessalonians 5:23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

 

Introduction

In the fifth petition, we recognized the need for God’s forgiveness of our sins and in this sixth petition, we recognize our need for God’s protection from our sins.  The petition assumes many things and therefore this petition may surprise you. It is not as simply, “God, protect me from sins.”[1] It says, And lead us not into temptation, but deliver us from evil. It suggests that God is somehow related to our temptations and that we must petition God to deliver us.

The sixth petition assumes that the world is hostile and that we are not equal to the task. The Bible teaches that God is sovereign and in this hostile world, God orders all things in the midst of seeming chaos and evil. We can’t “wish” away the difficulties or project a “positive” outlook on life to avoid the conflicts and temptations. Those things come to us and the petition unapologetically assumes God is somehow behind all of these things yet without sin.

 

God and Temptations

The petition is asking God to not lead us into temptation. The LC explains it this way: “acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations…” That is, God, for various reasons, can order temptations into our lives. Is there any biblical warrant for such a thing? Let me give two texts that support this (2Chron. 32:31; Deut. 8:2). In 2Chronicles 32:31 we read, “And so in the matter of the envoys of the princes of Babylon, who had been sent to him to inquire about the sign that had been done in the land, God left him to himself, in order to test him and to know all that was in his heart.” Hezekiah was left to his own self to respond to the Babylonian envoys. He had been healed of his sickness (v. 24) and envoys were sent to him to inquire about his sickness (cf. 2K. 20-12-13) and the miraculous sign given by God. Hezekiah gladly received them and his willingness to show his military supplies and armory “implies his readiness to form an alliance…”[2] There were repercussions to all of these things but what is important to us is the phrase “God left him to himself, in order to test him and to know all that was in his heart…” Matthew Henry’s words are helpful in explaining this verse: “God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness.” Yes, God could have prevented this sin but chose to withdrawal to allow Hezekiah’s heart to act out.

A similar but less forceful text comes from Deuteronomy 8:2, “And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.” God humbled Israel in the desert through all the difficulties. Would those years in the desert compel them to trust God and keep His commandments? They needed to learn that man did not live by bread alone but “by every word that comes from the mouth of the Lord” (8:3). Though these difficulties (e.g. hunger) were not temptations per se, they did test their hearts. The point here is simply that God ordered the external circumstances to test them so as “to bring out into the open that which is hidden, for His own glory and justification and for the heil [salvation] of those who are His.”[3]

Our good God can “for divers holy and just ends…” order these events. It may be for sanctification, humbling, the purpose of weaning us from self-dependence, creature dependence, etc. God has His purposes and they are holy and just because He Himself is holy and just. We are also told that God  “may so order things, that we may be assaulted, foiled, and for a time led captive by temptations…” Assaulted means that temptations actually do come to us — they cannot be avoided, they are upon us. Foiled means that we are undone by the temptation; it defeats us as we succumb to it. And “for a time led captive…” means that the temptation has led to sin and that we are under its sway “for a time” (e.g. David and Bathsheba). This is not a permanent “bondage” per se but the power of sin will molest and compel us.  God can order all these things as He sees fit. Ridgley explains that God orders these things either objectively or permissively.

He does it objectively, when his providential dispensations, which in themselves are holy, just, and good, offer occasions of sin. … God leads into temptation permissively. This he does when he does not restrain the tempter, which he is not obliged to do, but suffers us to be assaulted by him, and, at the same time, denies the aids and assistance of his grace, to prevent our compliance with his temptations. Hence, when we pray that he would ‘not lead us into temptation,’ we desire that he would prevent the assault, or fortify us against it, that, through the weakness of our grace, or the prevalency of corruption, we may not comply with the temptation.[4]

 Ridgley’s explanation supports what all Calvinists have traditionally maintained. God can actively allow things to happen (like Israel in the wilderness to humble them, cf. Deut. 8) or permissively allow events to transpire and persons to act. God sovereignly rules all things.

 

The Assumptions in Temptations

Before positively explaining what the petition entails, we must come to terms with what the temptations assume.  On account of these theological assumptions, we are compelled to petition God to lead us not into temptation.

 

1. The petition assumes we have enemies. 

We have enemies without and within. The LC states “that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us…” Satan opposes us and will do much to cause us to sin. This is the way Ursinus explains the phrase:

When the devil is said to lead us into temptation, it means that God permits him to entice and solicit us to sin. We are here in this petition taught to pray for deliverance from both of these forms of temptation. We therefore pray, 1. That God will not tempt us for the sake of trying us, if such be his will and pleasure, or if he does tempt us, that he will give us strength to endure the temptation.[5] 2. That he will not permit the devil, or the world or the flesh to entice us to sin, or if he does permit us to be tempted, that he himself will be present with us, that we may not fall into sin. This, therefore, is the true sense and meaning of this petition, Lead us not into temptation—suffer us not to be tempted above that which we are able to bear; neither permit the devil to tempt us in such a way that we may either sin, or wholly fall from thee.[6]

We do not wish to be tempted. We are too weak to stand and without the Lord’s sustaining grace, every temptation of Satan will undo us. We should not seek to be tested or tempted — this prayer has that in mind. Before going on to develop Satan’s role in temptation, as an aside, let us note the important advice John Newton gave in this regard. The young John Ryland believed he needed temptations to preserve him from growing cold and indifferent. Newton shot back: “And I advise you to be cautious how you indulge a desire to be exercised with Satan’s temptations, as supposing they would be conducive to make you more spiritual, or would of course open you a way to great consolations.” What was Newton concerned about? Isn’t Ryland’s desire a noble one? Not really. He wrote to the young minister these wise observations: “He who knows our weakness, and the power of our adversary, has graciously directed us to pray, that we enter not into temptation. Have you considered what the enemy can do, if he is permitted to come in like a flood? In one hour he could raise such a storm as would put you to your wit’s end.”[7] We must be well aware of the fact that we are utterly feeble and should not ask for temptations (whatever the form).

Getting back to Satan’s role and method in tempting us, allow me to give two weighty quotes on this matter. Herman Witsius gives a full sobering account of how the devil works — episodes taken from Scripture.

He attacked David, that invincible king, who had gained celebrity by his victory over the huge giant, and over so many fierce nations, and more than once overthrew him [1Chr. 21:1]. Not only did he stir up the perfidious [i.e. deceitful] Judas to a heinous crime, and make him the betrayer of the best and kindest of masters; but he attacked Peter, who, till then, had been a powerful adversary,—strove hard “to sift him as wheat,” and after large, express, and confident promises, drove him to deny three times his beloved Lord [Lk. 22:31]. He manifests the same disposition towards all who are the servants of God and of Christ, attacking them at one time with the cunning of the serpent, at another with the fierceness of the lion, “seeking whom he may” ruin and “devour.” [1Pet. 5:8] In whatever direction we move, we have the strongest reason to suspect that, under the herbs and flowers, this deceitful and cruel serpent lies concealed.[8]

 These accounts in Scripture remind us that the evil one is alive and well during our pilgrimage. He does not rest or sleep and we cannot stand up to him on our own strength. These are not fairy tales — they are accurate accounts of spiritual warfare. He wants to sift (σινιάσαι, Lk. 22:31) and devour (καταπιεῖν, 1Pet. 5:8) — there is no mercy in him. I offer one more extract to further unpack how Satan works and affects us. We need to be well aware of his devices.

That tempter has his stratagems, which, without suffering great injury, it is hardly possible for us to detect. The Apostle Paul calls them “the devices,” [2Cor. 2:11][9] “the wiles;” [Eph. 6:11][10] and Christ calls them “the depths of Satan.”[Rev. 2:24][11] It is astonishing with what power and efficacy he everywhere acts on the minds of wretched mortals. (1.) He enters into a man, so as to seem a domesticated enemy. [Luke 22:3; John. 13:27] (2.) He throws evil thoughts into the heart [Jn. 13:2], and “fills the heart” [Acts 5:3] to do evil. (3.) He “blinds their minds.” [2Cor. 4:4] (4.) And with all “subtlety.” [2Cor. 11:3] (5.) And with the greatest success. [Eph. 2:2] (6.) So that he frequently “prevails,” [1K. 22:22] and takes some of them “captive at his will.” [2 Tim. 2:26] All this is plainly taught us in scripture.[12]

 The second external enemy is the world. Luke 21:34 and Mark 4:19 support this point. Remember, Satan and the world “are ready powerfully to draw us aside, and ensnare us…” We can readily see how Satan can powerfully draw us aside but what about the world? Jesus exhorted us to watch ourselves: “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap.” (Lk. 21:34) A real danger exists for all believers; the world and its ways can carry us away. The “cares of this life” (μερίμναις βιωτικαῖς) pertain to anything this life offers, the good, the bad, and the indifferent. One commentator said, “A warning against literal drunkenness is no doubt included, but the main force is probably metaphorical, warning disciples against succumbing to the intoxicating attractions of the sinful world…”[13] We can easily be dulled to spiritual things precisely because we are preoccupied by earthly things (βιωτικαῖς means ‘belonging to [daily] life’) — these necessary things can also easily intoxicate and dull our spiritual senses and thus “powerfully …draw us aside, and ensnare us.”

Mark 4:19 is about the parable of the sower. The seed sown among thorns is likened to those who have been choked by the world: “but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” The Marcan phrase “cares of the world” (αἱ μέριμναι τοῦ αἰῶνος) is just like the “cares of this life” from Luke. The cares of the ages, the concerns of this world, the anxieties of this side of eternity, etc. can easily draw us aside and ensnare us. Yes, drunkenness and the waste spoken of in Luke 21:34 are outright sinful but the phrase “cares of the world” can be neutral but just as dangerous. Work, finances, retirement, vacation, backyard picnics, nice furniture, etc. may have their proper places in the life of a believer but they can also “choke the word” and so we prove to be unfruitful. We must not forget that many “unfruitful” professing believers are honest hard working busy men and women in the world. They may not be outright drunks and may not be living in debauchery but the world has nonetheless choked them from their spiritual concerns and interests. As Ridgley says, “The good things of the world, namely, its riches, honours, and pleasures, are sometimes a snare to us or an occasion of sin.”[14] Entertainment, good friends, the internet, television, simple seemingly harmless pleasures, etc. can easily corrupt us. The question we must be asking ourselves is not only “Is this sinful?” but also, “Does this draw my heart away from my Lord and ensnare me?” We delude ourselves into thinking that since the activity itself is not sinful, we cannot possibly use it sinfully.  The cares and desires of this world can ensnare us.

Satan and the world represent the external foes opposed to our spiritual growth. But the battle goes one step further. The flesh also will draw us aside and ensnare us. The flesh denotes the sinful inclination in every person (the fallen weak God opposing principle) — it stands for the enemy within. James 1:14 teaches that we fall into sin because of our own indwelling lusts or desires. “But each person is tempted when he is lured and enticed by his own desire (τῆς ἰδίας ἐπιθυμίας).  Then desire (ἡ ἐπιθυμία) when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” (1:14, 15) It is our own desire, our own lust that lures and entices us into sin. One commentator correctly calls this “the traitor within”: “James has excluded, or at least strategically ignored, the tempter without…, but only to point to the traitor within underlined by the emphatic ἰδίας [his own].”[15] Though Jesus declared that the Devil had nothing to work with, nothing for him to find guilty, nothing for him to draw into sin, etc.,[16] we cannot claim the same. We have desires for things unlawful and sinful— these lusts repeatedly humble us. These desires, left unchecked, can easily and powerfully draw us aside and ensnare us. “All other temptations might, without much difficulty, be resisted and overcome, were there not a corrupt disposition in our nature, which the apostle calls ‘lust,’ which inclines us to adhere to them and comply with them.”[17]

When it comes to the flesh, our prayers against it is not that we would be perfect but rather that we be restrained, mortified, etc. Once again Ridgley gives a helpful answer here:

 What we pray for is, that God would restrain and prevent the irregularity and pernicious tendency of our natural temper; or that he would keep us from those sins which more easily beset us, by reason of the propensity of our nature to commit them. We pray also that he would sanctify our affections, and bring them under the powerful influence of a principle of grace, which may maintain a perpetual opposition to those habits of sin which are daily leading us to turn aside from God; so that whatever temptations we meet with from objects without us, our souls may be internally fortified against them, and disposed to hate and avoid every thing which is contrary to his holy law, or tends to his dishonor.[18]

 

2. The petition assumes that though we are pardoned, we are nonetheless still corrupted and weak.

These three (Satan, the World, and the Flesh) assault you and me. On account of these overwhelming foes, we are compelled to petition our heavenly Father to not lead us into temptation. The divines take the matter further than merely listing our enemies. In a sense, the rest of the statements in this answer unpacks the nature of “the flesh” that affects us. The statement deals with Christians — and that we, even after the pardon of our sins. Christians struggle with this after being pardoned for their sins. This observation should compel us to be humble before God. These assumptions drive us to our God to petition Him to deliver us from temptations and the evil one.

Many assumptions about our own nature regulate this petition: “by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them…”

The first thing is the plain admission that we are still corrupted (by reason of our corruption). Being impure, we do not perfectly desire the right things: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.” (Gal. 5:17) Romans 7 also teaches the same (Rom. 7:8, “But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness.”). An indwelling corrupt nature still exists in our bosom and haunts all that we do: “For I do not do what I want, but I do the very thing I hate.” (Rom. 7:15)

Our corrupt nature expresses itself in making us weak and feeble when it comes to holiness. The clearest expression of this weakness is our lack of vigilance: weakness, and want of watchfulness. Why would Jesus say this unless we need it? “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” (Mt. 26:41) Here, our Lord is expressing a theological truth — we are weak and need to watch and pray so as not to enter into temptation. This declaration has little effect on us. We lack watchfulness and we can hardly get ourselves to be serious about spiritual matters much less be spiritually vigilant.

Because of our nature we are not only subject to be tempted but we are also forward to expose ourselves unto temptations. One of the clearest examples is king Jehoshaphat (2Chron. 18:3; 19:2). He thrust himself to be with the ungodly Ahab and entered into an ungodly alliance with him. He should have avoided the opportunity but willingly entered into this temptation and ended up dishonoring the Lord. We foolishly think we would never commit such a particular sin or do such a wicked thing. We place ourselves in dangerous situations and think somehow we will leave unscathed. Into how many compromising situations have we placed ourselves? Because we didn’t sin before, we foolishly conclude we will not sin the second time. Each temptation has fed our carnal sense of security. Temptations will undo us eventually if we keep placing ourselves in them.

Some people think this may be going too far to say that believers actually consciously expose themselves to temptations. Doesn’t Christ’s work of grace prevent such things? Vos’s answer to this very question is helpful.

Of course Christians are not always forward to expose themselves to temptations, but only sometimes. We very easily become proud and confident of our own ability to stand upright and resist evil, and then we are very likely to become careless and even foolhardy with reference to temptations, and too often the outcome is a humiliating lapse into sin from which we are later recovered by the grace of God. (Vos, 581)

To make matters worse, we do not only expose ourselves by putting ourselves in harm’s way but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them. The two words “unable” and “unwilling” convey the effects of our corrupt nature. We do not want to resist the temptations that present themselves to us and we find we are unable to do so. A person secretly or openly lusts after the sin in the temptation. He is unwilling to avoid it because he desires it (whatever sin it might be). In turn, he finds that he is also unable to stop himself: “O wretched man that I am! who shall deliver me from the body of this death?.” (Rom. 7:24)

When David was incited by Satan to number Israel, Joab confronted him. Even in the face of this clear good awakening challenge, David insisted that his directive be followed through (1Chron. 21:1-4). We often set our hearts to do what is against the light of God’s Word and the conviction of our souls.

We are unwilling to be delivered and repent but instead we thrust ourselves into it. Have we not said, “Well, I’ve gone this far; there is no turning back now?” The venom of sin has infected our judgment and will. Let us remember, despite our hard hearted foolishness, God often, out of His rich compassion and mercy, sends a means of getting out of the ensnaring situation. Let us quickly repent and use the means of recovery while we can. We must flee to our Father for mercy, to go to the throne of grace that we may find mercy in our time of need.

The idea of improving our temptations may sound odd to our ears. It simply means to learn appropriate lessons from them and to take steps against them.

 To improve our temptations means to benefit from them in some way, as by learning the lessons that they can teach us, being humbled by them, resolving to be more watchful in the future, and praying to God increased grace to resist the devil. Every temptation that comes to a child of God is permitted in the wisdom and love of God for a good purpose. We are to discern, so far as possible, what that purpose is, and to learn the spiritual lessons involved accordingly. (Vos, 581)

We should learn from our own temptations as well as from others (from those recorded in Scripture to those we have heard about or witnessed). But how sad we are in this. Rather than learning from them, we tend to repeat them and display a level of obstinacy and stupidity that astonish us.

Many professionals say that people will not change until they grow sick and tired of being sick and tired (cf. Dave Ramsey, AA, NA, etc.). But after falling into sin, we are not at liberty to simply change and alter our own wills and propensity. The inclination to sin is too strong and left to ourselves, we will not grow tired of our iniquity — we will dig in deep and justify ourselves. That is why the last clause is so frightening. This last clause conveys much: and worthy to be left under the power of them. God can judiciously leave us since that is what we deserve. These sobering words of Psalm 81:11, 12 should cause us all to tremble: “But my people did not listen to my voice; Israel would not submit to me. So I gave them over to their stubborn hearts, to follow their own counsels.” Spurgeon says this to the verse: “No punishment is more just or more severe than this. If men will not be checked, but madly take the bit between their teeth and refuse obedience, who shall wonder if the reins are thrown upon their necks, and they are let alone to work out their own destruction. It were better to be given up to lions than to our hearts’ lusts.”

God is better to us than we to Him; He is faithful to us in the face of our fickle faithlessness. In His mercy, He will deliver His elect and more often than not, will not allow us to be as bad as we can be for His mercy’s sake.  Our corrupt nature can overpower us but we are His and He will bring to perfection what He began in us.

 

Why pray this?

Why must we remember this last clause before we (as it were) pray this petition? We should be afraid of our own hearts and God’s just judgment. Knowing what we are capable of and knowing what we justly deserve, we should immediately run to our heavenly Father through Jesus Christ. This knowledge gives the needed sense of urgency in our prayers. Our lack of urgency reveals the power of our corrupt nature.

This petition also implies something we can easily overlook. All these clauses up to this point teach us what normally happens if God does not intervene. That is, even as believers, if our gracious God does not help, sustain, and keep us, then we will fall into temptation and sin.[19] Our corrupt nature is active even though we are redeemed and the dominion of sin is broken in us. The world, the flesh and the devil are active principles and left to ourselves, we will fall. As some Puritans have noted, past grace cannot help in the present struggles. We need God’s daily grace and the sustaining care of our heavenly Father. Many think their past spiritual experiences will somehow keep them in the present. Too often we believe the past experiences will be effective in repelling present temptations. If grace is not present, then we will fall. For that reason, we pray to our heavenly Father to lead us not into temptation.


[1] The Heidelberg Catechism #127 defines it this way: “’And lead us not into temptation, but deliver us from evil;’ that is, since we are so weak in ourselves that we cannot stand a moment: and besides this, since our mortal enemies, the devil, the world, and our own flesh, cease not to assault us, do thou, therefore, preserve and strengthen us by the power of thy Holy Spirit, that we may not be overcome in this spiritual warfare, but constantly and strenuously may resist our foes, until at last we obtain a complete victory.”

[2] New Bible Commentary: 21st Century Edition (ed. D. A Carson et al.; Accordance electronic ed. Downers Grove: InterVarsity Press, 1994), 380.

[3] J. Ridderbos, Deuteronomy, trans. Ed M. van der Maas, Bible Student’s Commentary (Grand Rapids: Zondervan, 1984), 127.

[4] Thomas Ridgley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 645.

[5] In English, we use the word “test” when God is actively or permissively involved. Passages in Scripture often do not make that kind of distinction. The word for temptation in Mt. 6:13 (πειρασμόν) is used as trials (πειρασμοῖς) in 1Peter 1:6.

[6] Zacharias Ursinus and G. W. Williard, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism (Cincinnati, OH: Elm Street Printing Company, 1888), 654.

[7] John Newton, Wise Counsel – John Newton’s Letters to John Ryland Jr., ed. Grant Gordon (Carlisle, PA: Banner of Truth, 2009), 38; also in The Works of The Rev. John Newton (New York: Williams & Whiting, 1810), 1:233.

[8] Herman Witsius and William Pringle, Sacred Dissertations on the Lord’s Prayer (Edinburgh: Thomas Clark, 1839), 348-49.

[9] οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν (“for we are not ignorant of his designs”)

[10] τὰς μεθοδείας τοῦ διαβόλου (“the schemes of the devil”)

[11] τὰ βάθη τοῦ Σατανᾶ (“the deep things of Satan”)

[12] Herman Witsius and William Pringle, Sacred Dissertations on the Lord’s Prayer (Edinburgh: Thomas Clark, 1839), 349.

[13] I. Howard Marshall, The Gospel of Luke: a Commentary on the Greek Text (NIGTC; Accordance electronic ed. Grand Rapids: Eerdmans, 1978), 782.

[14] Ridgley, A Body of Divinity, 2:647.

[15] Peter H. Davids, The Epistle of James: a Commentary on the Greek Text (NIGTC; Accordance electronic ed. Grand Rapids: Eerdmans, 1982), 83. All the commentators note James’s use of the Jewish yetzer (rRx´y) theology, the evil desire or impulse in man (cf. Gen. 6:5) leading us to sin. Scot McKnight, The Letter of James (NICNT; Accordance electronic ed. Grand Rapids: Eerdmans, 2011), 119: “To make sense of life by avoiding chaos, Jews had three options to explain evil: God is the cause of evil, Satan is the cause of evil, or humans are the cause of evil. Jewish yetzer thinking focused on the third while not denying the second as a contributing factor.” (

[16] ESV has, “He has no claim on me” for Jn. 14:30. Literally, it can be translated as, “In me he has nothing” [ἐν ἐμοὶ οὐκ ἔχει οὐδέν].

[17] Ridgley, A Body of Divinity, 2:649.

[18] Ridgley, A Body of Divinity, 2:650.

[19] Cf. John Owen, Overcoming Sin and Temptation, ed. Kelly M. Kapic and Justin Taylor (Wheaton: Crossway Books, 2006), 194-95.

The Angels’ Holy Zeal to Avenge God’s Cause

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I had never considered this thought regarding the elect angels.  John Newton sanely and guardedly described the ministry of angels in one of his letters. There was nothing particularly new in most of what he wrote though, as so often is the case with his letters, what he wrote was practical and edifying. He did however conclude the epistle by challenging unbelievers who might have happened to read this published letter with these words: “They burn with an holy zeal to avenge his cause; and only wait his command to smite you, as one of them smote Herod, for not giving glory to God. Pray for faith and repentance.”[1] These are sobering words. Since elect angels do the Lord’s bidding and are on the Lord’s side with a zeal for His glory, Newton correctly drew the conclusion that they are not sympathetic to those who rebel against their Lord. Unless the Lord saves and converts the rebels, the angels will eventually pour out the wrath of God on them (cf. Rev. 16:1).

[1] John Newton, The Works of The Rev. John Newton (New York: Williams & Whiting, 1810), 1:389.