第三部分　祷告

主祷文

批注：作为基督徒，祷告是我们生命的常态，因为我们总是需要上帝的怜悯。基督赐给我们主祷文，使我们不但知道该如何祷告，也知道要祷告些什么。祷告乃是基督徒应有的习惯，但是经验告诉我们，这个习惯很容易被放弃。漫不经心又不经大脑的重复祷告是有问题的，但是一生中反复作同样的祷告则没有问题。在路德博士的小问答中，他劝告基督徒使用固定的祷告形式与祷告仪文，并且建议在每一天的灵修时间里用主祷文来祷告。因为耶稣所教导我们的祷告乃是上帝的话语，我们也知道祂喜爱听这祷告。真正的祷告从来不是用来为我们赚取或是获得上帝的恩惠，相反的，真正的祷告乃从因信称义的心涌出来。路德博士督促我们当从小开始就建立良好的祷告习惯。因为祷告是基督徒的武器，可抵挡从魔鬼而来的许多诱惑。

1我们现在已经知道我们应该做的和相信的是什么了，以及最美好与快乐的生活是什么样的。接下来的第三部分则是讨论：我们应当如何祷告。2我们现在面对的情形是，虽然人已经开始相信，但却不能完全地遵守十条诫的命令。魔鬼使尽全力，连同这世界与我们自己的肉体，都拦阻破坏我们的努力。所以，没有什么比我们持续转向上帝的耳朵、向祂呼求、向祂祷告更有必要。我们当祈求祂赐予、保守并增长我们的信心，以及对十条诫的命令的遵行〔帖撒罗尼迦后书1：3〕。我们也要祷告，求祂除去一切阻挡我们遵行诫命的障碍。3我们的主基督亲自教导我们祷告的方式与内容〔路加福音11：1-4〕，因此，我们就知道应该祷告些什么以及如何祷告，请看下面的讲解。

4但是在我们逐段解释主祷文之前，首先最为紧要的是鼓励与激发大家祷告，这也是基督和使徒们所做的〔马太福音6：5-15〕。5第一我们要知道祷告是我们的本分，因为这是上帝的诫命。我们曾在第二条诫命中听到：“不可妄称耶和华—你上帝的名”〔出埃及记20：7〕，要求我们应赞美这圣名，并且在一切患难中呼求祂的名，或是向祂祷告。呼求上帝的名，所说的也只能是祷告〔例如：列王纪上18：24〕。6祷告就像其他所有的诫命一样，是上帝严肃且认真的命令，如：不可有别的神、不可杀人、不可偷窃等等。因此，任何人不得视祷告为无关紧要的事。有些信徒会这样想：“我为什么要祷告？有谁知道上帝是否留意或愿意听我的祷告？就算我不祷告，也有其他人会祷告！”他们如此稀里糊涂地思想发问，结果就养成了从不祷告的习惯。这都是因为他们的认知建立在一个错误的论点上，由于我们教导信徒弃绝虚伪与假冒为善的祷告〔马太福音6：5〕，他们就误认为我们是在说人没有祷告的责任或需要。

7但是到目前为止，那些曾在教会中以空洞言语和大声喊叫向上帝呼求的祷告〔马太福音6：7〕，其实都不能算是祷告。这类外在的公开祷告，若是能正确地实践，是可以作为孩童、学者与普通信徒很好的操练。它们亦可称为唱诗或是朗读，但不是真正的祷告。8正如第二条诫命所教导的，祷告是在一切患难中呼求上帝。而且祂要求我们祷告，并没有留给我们自由选择的权利。若我们是基督徒，祷告就是我们的本分与义务，正如我们有责任与义务顺服父母与顺服政府那样。因为藉由呼求上帝的名和祷告，就是正确地使用祂的名，祂的名也就因而得到尊崇。我们必须留意这一点胜于其他一切，这样我们才能静下心并抵挡那些妨碍或是拦阻我们祷告的思想。9作儿子的若对父亲这样说话：“我顺服你有什么好处？我要去做我想要做的事。反正没有差别，”他就什么都不是。上帝的诫命坚持：“你应当也必须顺服。”所以同样的，祷告并不是我们的选择，而是我们应当也必须做的事，否则我们就要承担上帝的忿怒与不悦。

10我们必须首先明白且留意这一点，这是重中之重。藉此，我们就能打消并驱除那些妨碍且不让我们祷告的思想，例如：不祷告其实没关系；或者，上帝只命令那些比我们更圣洁和更蒙祂喜悦的人祷告。的确，人心原本就是不可救药，因为我们是罪人，只配得上帝的忿怒，总是远离上帝，且设想祂一定不期待也不想听我们祷告〔罗马书4：15〕。11针对这样的想法，我认为我们应当牢记这命令，并且转向上帝，如此我们才不会因着不顺服而更加惹动祂的怒气。因为藉着这命令，上帝让我们清楚地明白，祂不会抛弃我们，或是将我们从祂身边驱离〔罗马书11：1〕。就算我们是罪人，这话也是千真万确的。祂反而将我们吸引到祂那里去〔约翰福音6：44〕，使我们能在祂面前谦卑自己〔彼得前书5：6〕，为自己的苦难与困境哀痛，祈求祂的恩典与帮助〔诗篇69：13〕。所以，我们在圣经中读到，祂也向那些因自己的罪而受刑罚的人发怒，因为他们不转向祂，不藉着祷告消解祂的怒气，也不寻求祂的恩典〔以赛亚书55：7〕。

12既然祷告是上帝如此严肃的命令，你就应该有这样的定论，即任何人都不可以任何方式鄙视自己的祷告；相反的，他更应倚靠祷告。13有关这一点，他可以求助于其他诫命的说明。例如：作孩子的绝不应该轻看顺服父母这件事，却当经常思想：“顺服父母这件事是一件顺服的善工，而我做这事不为别的理由，只为了顺服上帝并遵守祂的诫命。我可以平静且坚定地顺服，把它当作是一件有价值的大事，不是因为我自己配祷告，而是因为这是上帝的诫命。”同样的，祷告也是如此，我们应当思考：祷告时，我们当说什么和应为何事祈求，而这些事应该是上帝要求我们做的，且要以顺服祂的心去完成的。我们当思想：“若是倚靠自己，这祷告必定成就不了。但是它能成就，是因为上帝已经这样命令了。”所以，无论在祷告中祈求些什么，每个人都当顺服这诫命，常常来到上帝面前。

14因此，我们祈求并鼓励每个人能尽全力将这劝告谨记在心，并且绝不藐视自己的祷告。因为到目前为止，百姓都是以魔鬼的名教导有关祷告的事，以致无人思考这些事情。人们认为只要做出祷告的行为就足够了，而上帝是否会听我们的祷告则不重要。不过，这样的作法是将祷告当赌注，随便咕哝一番试试运气而已；所以这样的祷告毫无意义。15“我真是不够圣洁，也不配得！我若是像圣彼得或是圣保罗一样的敬虔和圣洁，我就会祷告。”我们让这样的思维误导并阻挡我们祷告。立刻远离这样的想法！因为同样的诫命既然适用于圣保罗，也就适用于我们每个人。而且，第二条诫命赐给我们和赐给保罗的原因都是一样的，因此保罗不能夸口说他拥有比我们更好或是更圣洁的诫命。

16所以，你应当说：“我的祷告和圣保罗或是那些至圣圣徒的祷告是一样的宝贵、圣洁，且同样得蒙上帝的悦纳。”逻辑很简单：我当然极其乐意承认保罗这人比我更圣洁，但他的圣洁是说他这个人，而不是说他所领受的诫命怎么样。上帝垂听祷告不是看人的情面，祂垂听祷告是因祂的道的吩咐以及人对这命令的顺服。所以我将我的祷告建立在这诫命之上，这诫命同样也是所有圣徒祷告的根基所在。再者，我和他们所有人在祷告中所祈求的事都是一样的，而且总是不断的祈求。此外，我和那些伟大的圣徒一样，同样亟需祷告；哦，不，甚至比他们的需要还大。”

17最重要的一点是，我们一切的祷告都必须以顺服上帝为基础，无论我们是谁，是罪人或圣徒，配得或不配得，这一切都不重要。18我们还必须知道：上帝绝不会将我们的祷告视为笑话。但是，祂必定发怒和惩罚那些不祷告的人，就像祂必定惩罚其他所有不顺服的人一样。再者，祂不会让我们的祷告徒然。因为倘若上帝不打算回应你的祷告，祂就不会要求你祷告，而且加了祷告这么一条严肃的诫命。

19其次，我们应当更加鼓励和敦促人祷告，因为上帝也在祷告中增加一条应许并宣告说：当我们祷告时，上帝必会为我们成就这祷告。祂在诗篇50篇15节中说：“并要在患难之日求告我，我必搭救你。”同样的，基督也在马太福音7章7-8节说：“你们祈求，就给你们；⋯⋯因为凡祈求的，就得着。”20这样的应许必定能激励并点燃我们的心去甘心乐意地祷告。因为祂以自己的话证实了：祂由衷地喜悦我们的祷告。而且，祂必定会垂听并应允我们的祷告，使我们不至藐视祷告，或不重视它，又或带着碰碰运气的心态祷告。

21你可以运用此点对上帝祷告说：“亲爱的天父，我来到你的面前祈求，既不是出于己意，也不是因为我配得，乃是因为你的诫命与应许，因它们必不会使我失望，也不会欺骗我。”因此，凡是不相信这应许的人，要再次留意了，你的不信必会惹祂忿怒，就像人极其地羞辱祂，并指控祂说谎一样。

22此外，我们当被鼓舞来祷告。因为除了这诫命与应许之外，上帝不仅期望我们祷告，祂还亲自为我们预备祷告的内容与形式，即主祷文。上帝将这些话放在我们口中，使我们知道该如何祷告，以及该为何事祷告〔诗篇51：15〕；也使我们明白，当我们在困苦中时，祂由衷地怜悯我们〔诗篇4：1〕，而且有一点是我们永远不必怀疑的，就是这个祷告是祂所喜悦的，祂必定会垂听。23这个<主祷文>的确有一极大的好处，超过我们自己一切的祷告。因为我们自己所做的祷告，可能会使我们的良心疑惑说：“我已经祷告了，但是谁知道上帝是否悦纳这祷告，或是我祷告的内容与形式是否适当？”因此，在世上绝找不到比主祷文更尊贵的祷告了。我们每天一定要用主祷文祷告〔马太福音6：11〕，因为它有这个绝佳的明证，就是上帝喜爱听这祷告。所以就算用这世上一切的财富交换，也不能使我们放弃这祷告。

24耶稣把主祷文赐给我们，也是让我们认识并思想“困苦”这件事，因它必会催促我们不住地祷告〔帖撒罗尼迦前书5：17〕。因为无论何人想祷告，必先要有事，催促他提出、陈述和说明自己是所渴望的。假若没有任何渴望的，那就不能称之为祷告。

25所以我们理所当然地弃绝修士与神父的祷告，因为他们日以继夜的狂吼咆哮，像恶魔一般，却没有一人肯认真地为任何一件小事祷告。倘若我们将所有的教会并全部的神职人员都聚集在一起，他们一定会承认他们甚至从未发自内心的为一滴酒祷告过，因为他们没有一个人的祷告是出于对上帝的顺服和对祂的应许的信靠。也没有人想过要为任何的需要祷告。即使他们竭尽全力去做，他们所想也不过是：自己祷告是做善工，藉此他们能报答上帝。他们不愿从上帝那儿领受任何东西，却只想要给上帝一些什么。

26然而，真正的祷告必须有其迫切的需要。我们必须感受到自己的痛苦急难，因为这样的痛苦能迫使我们大声的呼求。如此，我们就会心甘情愿的祷告，事实上祷告本来就该是这样。所以实在是不需要教导我们该如何祷告，以及如何过上虔诚的灵修生活。27无论是自己还是他人所遭受的困苦，最让我们关心的，其实都丰丰富富地蕴含在主祷文里了。因此，主祷文也可作为我们的提醒，使我们常常思想祷告，谨记于心，而且不忘祷告。我们都有极大的需要足够我们常常祷告，然而我们最大的问题在于，我们常常不觉得也不明白这一点。故此，上帝也吩咐我们为着这些缺乏和所需哀哭祈求，这并不是因为祂不知道我们的需要〔马太福音6：8〕，而是当我们祈求时，我们内心那更强更大的祈望就被点燃激发，并且我们会敞开自己的斗篷去领受更多〔诗篇10：17〕。

28我们每个人从年少时，就应当养成每日祷告的习惯，为我们所需用的一切祷告。也要留意那些影响自己或是我们周遭人福祉的事，并应为此祷告。我们当为传道人、政府、邻居以及家中的仆人祷告，而且如我们之前所说，总要高举上帝的应许与诫命，要知道祂不会允许我们藐视诫命和应许。29我说这话是因为我想要看到大家能够重新拾起这些诫命和应许，使他们学会如何真正的祷告，祷告不再是冷漠或漫不经心的。因为冷漠会使他们更不想祷告，这正是魔鬼想要的，也是他处心积虑想要达到的目的。他深知当人们以正确的态度祷告时，会带给他什么样的损失和伤害。

30我们必须确知：我们一切的安全与保障只有靠着祷告才能实现。因为我们实在太软弱，绝无法对付魔鬼及其权势，还有那些一心一意要对我们不利的魔鬼追随者。他们可以轻易地将我们踩碎在脚下。因此，我们必须深思，并拿起基督徒全副军装，站立得稳以对抗魔鬼〔哥林多后书10：4；以弗所书6：11〕。31直到如今，你还能想出其他什么可以成就如此大的事？还有，是什么阻挡了仇敌的计谋、意图、杀戮和暴力，并制止他们藉此毁灭我们与福音？是少数虔诚者的祷告。他们站在仇敌与我们中间，就像一道铁壁一样护卫着我们。不然，我们必会看到一个迥然不同的灾难。我们会看到魔鬼如何在杀戮流血中摧毁整个德意志。现在虽然我们的仇敌还是很有自信地嘲笑祷告，还不断地奚落它，然而只要我们坚持恒久不懈地祷告，那么单靠着祷告，就足以与之匹敌。32因为当一位敬虔的基督徒祷告说：“亲爱的天父，愿你的旨意成就”〔参马太福音6：10〕时，上帝就会从天上回答说：“是的，我亲爱的孩子，不管魔鬼和这世界如何，我的旨意必要成就。”

33就让以上所述鼓励众人，使他们首先学会看待祷告是一件最重要并珍贵的事，且能正确地分辨无意义的唠叨和为需要祷告之间的不同。我们绝不排斥祷告，我们排斥的是那些赤裸无益的咆哮与诉苦，正如基督自己也弃绝和禁止冗长无意义的空话一样〔马太福音6：7〕。34接下来，我们将简要明确地解释主祷文。在此祷告中，有七个连续的祷告条文或说祈求，每一个需求都永远适用于我们每个人。此外，每一项都是如此的重要，应该督促我们一生不间断地以主祷文来祷告。

第一祷告

批注：我们祷告所使用的上帝的名是在我们洗礼中所赐给我们的，藉着祂的名，上帝使我们成为祂自己的一部分。当我们相信、教导并按着祂的道生活时，上帝的名在我们当中就是圣洁的。而最使上帝之名被亵渎的可能方式，就是传讲和教导违背上帝圣道的事，且公开地过着犯罪的生活。路德最关切的就是藉着纯正的圣经教导，上帝的名被尊为圣，这与世上所有谬误的教导相反。而路德的诗歌“求父保守我稳立真道”，就是这些真理强而有力的应用。

35愿人都尊你的名为圣。

36这的确有点难度，因为这句话不是通顺的德文。用我们的母语，我们会说：“天父，请在任何时候都帮助我们，好让你的名显为圣洁。”

37“但是祈求祂的名成为圣洁是什么意思？祂的名原本不就是圣洁的吗？”

答：“是的，祂的名按其本性就是圣洁的，但是当我们使用时，却常常无视于祂的名本为圣。”我们受洗成为基督徒时，上帝就将祂的名赐给我们〔马太福音28：19〕，使我们得称为上帝的儿女，并领受圣礼，藉此，祂将我们与祂自己连结在一起，使一切属祂的都必为我们所用〔罗马书8：16-17〕。

38现在，上帝的名应被特别尊荣，这是亟需我们关注的，我们当珍视祂的名为圣洁伟大的，如同我们拥有最珍贵的宝藏和圣物那样。所以身为上帝的儿女，我们当祈求：那原本在天上就是圣洁的上帝的名，也能在这世上的各个地方，藉着我们保有其同样的圣洁。

39“上帝的名如何能在我们当中成为圣洁？”最明确的回答是：“我们的教导和生活两者都敬虔且依照基督信仰。”因为我们既在主祷文中称上帝为我们的天父，我们就有责任在自己的行为举止上随时随地的表现出敬虔儿女的样式，使祂不因我们而蒙羞，反得尊崇与赞美。

40但是，上帝的名已被我们的言行亵渎了。（因为我们在世上所做的一切，就是言与行了）。41首先，当人们奉上帝的名宣讲、教导和谈论错误和误导人的信息时，就是亵渎上帝的名。他们用祂的名装饰自己的谎言以吸引群众。这确实是亵渎和羞辱上帝神圣之名最彻底的方式。42还有，人若藉上帝的名起誓、咒诅、行邪术和其他类似的行为，就是恶劣地滥用这圣洁之名以遮盖自己的恶毒〔彼得前书2：16〕。43其次，亵渎上帝的名就是公开地过着犯罪的生活与行为，那些被称为是基督徒和上帝儿女的人，却过着淫乱、酗酒、贪婪、忌妒和毁谤中伤他人的生活〔哥林多前书5：11〕。如此，上帝的名必定会因我们而受到羞辱与亵渎。44这就好比不听话且任性的孩子，用言语和行为顶撞自己的亲身父亲，对父亲而言，这是一种羞耻。父亲因着自己的孩子被谴责与鄙视。同样的，若我们因上帝的名而被称为祂的儿女，又从祂享有各样的好处，但所教所说所行却不是敬虔的属天儿女该有的样式，我们就是让上帝蒙羞了。人们必会说我们不是上帝的儿女，而是魔鬼的儿女〔约翰一书2：29〕。

45所以你看，在这祈求中，我们所祷告的，正是上帝在第二条诫命中要求我们的，也就是我们祈求：不以起誓、咒诅、说谎和欺骗等方式妄用祂的名，却要为赞美与尊崇上帝而正确地使用祂的名。因为无论何人以何种错误的目的使用上帝的名，就是亵渎这圣名。过去就是这样，若是教堂内发生了凶杀或犯罪事件，这间教会就算遭亵渎了。或当人妄用圣体显供架（monstrance）或圣物致使它们不圣洁，就是玷污了它们（好似它们本身就是圣洁的一样）。46所以只要能理解文字的意思，就能轻易地明白我们所说的这一点：“尊⋯⋯为圣”的意思就是要在言语和行为上赞美、颂扬并尊崇。

47在此我们学到：我们何等需要如此地祷告！我们看到世上充满了众多教门和假教师，他们都用这圣名作为鬼魔教导〔提摩太前书4：1〕的面具和装饰。所以我们无论如何都应不住地祷告〔帖撒罗尼迦前书5：17〕，并且迫切呼求上帝，对付那些宣讲和相信假道理的人。我们当以祷告抵挡任何阻碍、迫害福音与纯正道理的人，像主教、暴君和狂热份子等等〔帖撒罗尼迦后书2：3-4〕。同样的，我们应当为自己拥有了上帝的道却不为此感谢，也不按着这圣道生活而迫切祷告。48我们若是发自内心为此祈求，这祷告肯定会被上帝所悦纳。因为上帝最想听见的莫过于：人们高举上帝的荣耀和赞美过于其他一切，又纯正地教导祂的道并视其为至宝。

第二祷告

批注：在这祈求中，我们向上帝祷告：愿基督的国度，不仅在今生、并最终在末日能降临并留在我们当中。我们祈求上帝，让我们忠心持守这信仰，日日在祂的恩典中成长，并且更多的人进入基督的国度。所以这个祈求显示，上帝不但要我们为生命中的小事和需要祷告，也要向祂求更大的事。倘若上帝邀请我们为如此大且美好的事，比如祂恩典的国度这件事来祷告，那么祂必定也会供应我们每日所需用的一切。

愿你的国降临。

49在第一祷告中，我们的祈求与上帝的荣耀和圣名有关。我们祈求祂阻止世人用其圣名粉饰他们的谎言和邪恶，反要使世人在真理的教导与生活中，尊崇祂的名为大为圣，好使祂在我们当中受到称颂与赞扬。在第二祷告中，我们为祂的国度降临而祈求。50上帝的名本就是圣洁的，但我们仍祈求祂的名在我们当中被尊为圣；同样的，没有我们的祷告，祂的国度一样会降临。但是，我们仍祈求祂的国临到我们，就是让这国度在我们当中彰显得胜。如此，我们也能成为祂兴盛国度中尊祂名为圣的子民之一。

51“但是上帝的国是什么呢？”

答：“没有别的，正是我们在信经中所学到的：上帝差遣祂的儿子，耶稣基督，我们的主，进入这世界，救赎释放我们脱离魔鬼的权势〔约翰一书3：8〕，将我们带到天父面前，并且作为公义、生命与救赎的君王管理我们，为我们对抗罪恶、死亡和没有平安的良心。为此，祂也赐圣灵给我们，圣灵要藉着祂的圣道使我们明白这些事情，并靠着祂的力量照亮和坚固我们的信心。”

52在此我们首先祈求：这事能发生在我们中间。我们祈祷：上帝的名能因着祂的圣道和我们基督徒的生活而受到大大的颂赞；我们这些已相信祂道的人能遵守这道，并日日在圣道中成长；而且更多的人能接受并认同这道。我们也祈求有权柄的圣道能传到世界各个角落〔帖撒罗尼迦后书3：1〕，使更多人能进到恩典的国度中〔约翰福音3：5〕，与我们同享救赎〔歌罗西书1：12-14〕，并由圣灵引导进入其中〔罗马书8：14〕，这样，我们就永远活在这个当下已经开启的国度里面。

53上帝的国以两种方式降临在我们当中：第一，在今世，藉着圣道与信心降临〔马太福音13〕；第二，在永世则是藉着显现〔路加福音19：11；彼得前书1：4-5〕。而我们都当为这两种降临祷告。因此，我们祈求：这国度能临到那些尚未进入的人，同时，也能在今生藉着日日增长临到我们这些已领受的人，更是在此后的永生中完全临到我们。54这一切其实就是在说：“亲爱的天父，首先，我们祈求先将你的道赐给我们，使福音能在世界各处正确的宣扬出去。其次，我们祈求自己能以信心领受福音，并且这福音运行和居住在我们里面，藉着圣道和圣灵的能力〔罗马书15：18-19〕，使上帝的国度在我们当中彰显得胜。我们也祈求天父拆毁魔鬼的国度〔路加福音11：17-20〕，使他没有权柄和力量辖制我们〔路加福音10：17-19；歌罗西书1〕，一直到他的权势最后完全被摧毁为止。如此，罪恶、死亡和阴间也必将灭绝〔启示录20：13-14〕，而我们也能永远活在完全的公义和恩典中〔以弗所书4：12-13〕。”

55由此可知，在这个祷告中，我们并不是为食物或是世俗的需要，就是那些容易朽坏的事物祈求；相反的，我们向上帝祈求无价的珍宝和祂所拥有的一切。所以若不是上帝自己命令我们要为此祈求，对任何一个人的心来说，这实在是太大了，连想都不敢想。56但是正因为祂是上帝，祂有能力配得上这份荣耀，那就是充充足足地赠予，远远超过任何人所求所想的〔以弗所书3：20〕。祂就像是一股永不枯竭的泉源，愈是涌流溢出就愈能不断地供应。所以上帝无非就是要我们向祂祈求更多更大的事。事实上，倘若我们不以坚定的信心向祂祈求，祂便会发怒〔希伯来书4：16〕。

57这就好比一位极其富有和最有权势的皇帝对一个穷苦的乞丐说，他可以要求任何他想要的东西，因为皇帝已经预备要送给他一份极贵重的皇室礼物，但是这个傻瓜只想乞求一碗粥填饱肚子。所以他理所当然会被认为是下贱可鄙视的，因他视皇帝至尊的命令为儿戏且不屑一顾。同样的，若是上帝自己已经应许并且保证我们领受如此多以致连言语都无法形容的珍宝，但我们却鄙视这些珍宝或是没有信心领受，甚至连祈求一片面包都不敢，这就是对上帝极大的污辱。

58这一切都归咎于那可耻不信的罪，使我们甚至不敢奢望上帝会赏赐我们足够且丰盛的食物，满足我们的需求。这样的不信，岂能使我们毫无疑惑地期待从上帝那儿领受永恒珍宝？因此，我们当坚定信心，对抗这样的疑惑，而且要让这个祈求成为我们首要的祷告。那么，我们必定会丰丰富富地拥有一切所需用的，就如基督曾教导我们说：“你们要先求上帝的国和祂的义，这些东西都要加给你们了。”〔马太福音6：33〕祂既已应许要将那永恒不朽坏的基业赏赐我们〔彼得前书1：4〕，又怎会容许我们遭受缺乏并且因今生的事物而绝望？

第三祷告

批注：我们透过所赐的信心依附上帝的圣名和祂圣洁的国度。但是，撒但却阻挠我们，并试图将上帝的国从我们当中挪去。路德说，我们当祈求上帝的旨意在我们当中运行，保护我们，并使我们安全脱离老我的罪身与这世上一切的邪恶，因为魔鬼必不遗余力地使我们远离上帝的国。我们基督徒背负了一个神圣的十字架：我们一生都必经历诱惑、危难和剧烈的挣扎。倘若我们认为基督徒的生活是容易的，那是愚蠢的想法。故此，我们祈求：愿上帝恩慈的旨意运行在我们中间，并赐给我们每日所需的力量。

59愿你的旨意行在地上，如同行在天上。

60目前为止，我们已祷告：我们当尊上帝的名为圣；祂的国度当在我们当中得胜。总结这两点，都与上帝的荣耀和我们的救赎有关。当我们接受上帝，上帝和祂所有的一切都为我们所拥有。但是现在有个更大的需要：我们必须坚定地持守上帝的荣耀和我们的救恩，不容我们与之分离。61就好比一个好的政府，不仅需有人好好的建造管理，也须有人坚固防卫、保护和看守。同样的，在上帝的国度中，尽管我们已求过那最大的需要，即福音、信心和圣灵，好让上帝引导我们并救我们脱离魔鬼的权势；但是我们也必须为上帝的旨意成全祷告。实际上，若是我们想要持守上帝的旨意，就必遇到许多离奇的事。我们必会遭受许多攻击与灾难，也会遇到企图阻挠这两个祷告成就的事情。

62没有人能想象魔鬼是如何地反抗和抵制这些祷告的。他不能容忍人正确地教导或相信。若他的谎言和邪恶被揭穿，对他的损伤将超乎想象，因为他一直是藉着五花八门地滥用上帝的圣名来包装这些谎言和邪恶。他自己颜面尽失，从人心中被驱逐出去，不得不面对自己的王国四分五裂，的确令他极其痛苦。所以，他就像一个凶狠好斗的敌人，用尽他一切的力气和权势咆哮撕扯；并将所有臣服于他的整顿待发，还迷惑世界和我们的肉体作为自己的同盟。63我们虽早已接受和相信上帝的道，但我们的肉体本身却是怠惰并趋向邪恶〔罗马书7：18〕，并且这个世界也是扭曲败坏的。他激起这个世界来对付我们，不断地煽风点火，为要阻挠和打击我们，使我们跌倒，好使我们再回到他的辖制之下〔哥林多后书2：11；提摩太前书3：6-7〕。64这一切都是他的企图和所思所想，且日以继夜，不眠不休地要达成自己的目的，为此他是极尽所能地花言巧语，想方设法。

65因此，若我们想做基督徒，就须预备好了，魔鬼同他的堕落天使以及这世界都将成为我们的敌人〔马太福音25：41；启示录12：9〕。他们必使我们遭受各种可能的灾难与不幸。因为无论在何处，只要上帝的道被宣讲，被接受或被相信且结出果子，就绝不可能不经历这宝贵的圣十字架〔使徒行传14：22〕；但愿没有人会认为他必一帆风顺〔马太福音10：34〕，因为无论他在这世上拥有什么，例如财产、荣誉、房屋、地产、妻子儿女、肉体生命等，他都要有勇气舍弃。66当然这会伤害到我们的肉体和老亚当〔以弗所书4：22〕。因此，无论我们遭遇何种打击，我们都当耐心忍受并坚定接受这考验〔雅各书5：7-8〕，并且无论我们失去什么，愿我们都甘心放弃所失去的一切〔彼得前书2：20-21〕。

67所以，如同主祷文中其他的祈求一样，这祈求也有一个极大的需要，就是我们必须不停地祷告：“亲爱的天父，惟愿你的旨意成就，不让魔鬼的诡计，或我们敌人的企图，或其他任何逼迫和压制你圣道或阻碍你国度的计谋得逞。祈求你赐恩与我们，使我们因你的圣道与国度的缘故，耐性承担并战胜所当忍受的一切，使我们这衰残的肉体不因软弱或怠惰而妥协或退后。”

68注意！这三个祷告条文以最直接的方式呈现了我们与上帝自己相关的需要。这些需要都是为了我们的益处。我们所求的一切，也都是惟独关乎我们自己。正如我们之前曾说过的，我们所祈祷的，是让那些无论我们祷告与否都必要成就的事，也能在我们当中成就。无论我们祈求与否，祂的名必要被尊为圣，祂的国也必降临，祂的旨意也必成就。就算魔鬼同他所有的跟随者发起极大的暴动，又对祂的旨意忿怒而狂吼，想要完全灭绝福音，但是祂的旨意必要成，这是毋庸置疑的。不过，为了我们自己的益处，我们必须为此祷告，求主对抗魔鬼的狂怒，让祂的圣洁旨意不受任何拦阻地成就在我们当中；我们也祷告，让魔鬼和他的同伙不能成就任何事，然而我们自己却要坚定不移地对抗所有的暴力与逼迫，进而顺服上帝的旨意。

69所以，这样的祷告必成为我们的保护与防御，好击退和驳斥魔鬼、教宗、主教、暴君与异端等为了破坏我们的福音所做的一切。就让他们都发怒并尽其所能地攻击，并且商议和决定要如何抵制和消灭我们吧！这一切不过是为了他们的意愿和计谋得逞。然而只要有一两位基督徒使用这个祷告（愿你的旨意行在地上，如同行在天上），就能成为保护我们的城墙〔以西结书22：30〕，以对抗他们使其仓惶逃逸，并使他们粉身碎骨。70因为我们有这样的安慰与依靠：魔鬼的计谋和目的，或我们所有的敌人，不论他们自认为是多么骄傲、自信、强大，他们终必失败，化为无有。若他们的意图没有被破坏和阻止，上帝的国就不会在这世上存留，人们也不会尊祂的名为圣了。

第四祷告

批注：“日用的饮食”包括我们的生命和在世所需的一切。针对这个祷告，路德解释：我们最需要的是良善的政府和掌权者，藉着他们，上帝要供应我们身体及生命所需的一切。事实上，除非我们生活在和平安全的大环境中，否则今生没有一样是“好的”；这一点，历史很快就证明了路德的观点。魔鬼急切地想要阻挠良好的政府，并制造动荡不安与混乱。但是上帝继续赏赐我们日常所需，甚至连恶人他也供应。而且上帝要我们为他们祷告，好使我们明了祂所赏赐的一切美好，都是仁慈丰厚的礼物。

71我们日用的饮食，今日赐给我们。

72在这个祷告中，我们所能想到的是，自己没有足够的面包或供应我们身体在世生活的必需品。虽然是一个非常简单扼要的祷词，但它所涵盖的范围却非常大。因为当我们提及日用的饮食且为此祷告时，我们是为使我们能拥有和享受日用饮食的一切所需祷告。另一方面，我们也是祷告上帝为我们对付那些会妨碍这事成就的任何事物。因此，我们必须敞开自己的眼界，不要局限在烤箱或是面粉袋上，应包括那些生产并供应我们日常饮食和各种营养的牧场，甚至整片大地。因为若上帝不使作物生长、若祂不祝福和保存这些田地所生产的食物，我们就不可能从烤箱中拿出面包，或放在餐桌上供家人享用。

73总之，这个祈求含括了属于我们今生今世所需的一切，因为单是生命，我们就需要日用饮食的供养。不仅如此，我们的身体也得有饮食、衣履和其他必需品，此外，我们与那些住在我们社区当中的人不但应和平度日，也当公正地面对日常事物、社交与处事〔帖撒罗尼迦前书4：11；帖撒罗尼迦后书3：12；提摩太前书2：2〕。简单的说，这个祈求不但适用于家庭，也适用于邻舍或公民事务与政府。一旦这两方面（家庭与邻舍）受到了阻碍，不能顺利开展，那么我们生命所需也必被妨碍。最终，生命无法延续。74的确，我们有一个极大的需要，就是为属世的权柄和政府祷告。因为上帝主要是藉着他们，为我们保存日用的饮食，以及我们今生舒适生活的一切所需。虽然我们从上帝那儿已经丰富地领受所有美好的事物，但若祂不赏赐我们一个稳定与爱好和平的政府，我们就不能保存上帝所赐给我们的任何东西，或平安地享用。因为只要一发生纠纷、冲突与战争，我们日用的饮食就会被夺走，至少会受影响。

75因此，将每位敬虔的王候贵胄臂上原本的狮子或香草花环的图记徽章，用一条面包的图形取代，绝对非常适当。或可将之压印在钱币上，如此就能提醒王公大臣，我们是藉着他们的职分得到保护与平安的。若没有他们，我们就不能享有日用的饮食。所以，王侯们配得所有的尊敬，而且我们应当为其职分献上我们所当纳的，因为我们藉着他们，得以在平安和稳妥中享用我们所得的。若非如此，我们连一分一毫都无法保存。此外，我们也应当为他们祷告〔提摩太前书2：1-2〕，上帝才会藉着他们赏赐我们更多的祝福与好处。

76这非常简要的解释和概述已清楚表明，这个祷告延伸的范围十分广阔，它涵盖了世上万象。所以，任何人都能就此事做很长的祷告。若想要列出此事所含列的全部事项，必然是长篇大论。例如我们祈求上帝赐我们饮食、衣履、屋宇、家庭和健康的身体；田里的谷物和蔬果生长良好并结实累累；帮助我们在家中能处理好家务，并赐下和保护我们有敬虔的妻子、儿女与仆人；使我们的工作、事业或我们所从事的任何行业，都能昌盛发达；赐我们忠实的邻舍和好朋友等。77同样的，我们也祈求祂赐智慧、力量与成就给我们的皇帝、王侯和所有贵族，特别是赐给我们国家的领导者、所有议员、行政官与公务员，使他们能妥善地治理国家，击败土耳其和所有的敌人。我们祈求上帝赏赐百姓一颗顺服的心，并在生活中彼此和平和谐共处。78另一方面，我们恳求祂保护我们，使我们不遭受各种灾难，以致危害我们的身体和生计，例如：闪电、冰雹、火灾、水灾、毒害、瘟疫、牲畜疾病；战争与屠杀、饥荒、猛兽和恶人等等。79百姓将这一切铭记于心，是理所当然的〔申命记6：7〕，因为一切都从上帝而来，我们必须为这一切向祂祈求。

80不过，这个祈求是特别针对我们最大的敌人—魔鬼。因为他全部的思想计谋，就是要剥夺我们从上帝那已经领受的一切好处或试图破坏它。所以即使他用自己的谎言引诱人的灵魂远离正道，使人俯伏在他的权势之下，阻止和破坏属灵的国度，他还是不满足。于是，他又妨碍和阻扰这世上所有稳定的政府和一切可敬与爱好和平的友好关系。他制造如此多的争竞、谋杀、背叛与战争，他也带来闪电和冰雹，毁坏谷类与牲畜，以及有毒空气等。81总之，只要任何人从上帝那儿得到一点粮食且安舒享用，他就懊恼。假设一切都在他的掌控中，我们向上帝的祷告也不能阻止他，那么不但田里连一根稻草都长不出来，家中连一分钱也存不下来，甚至我们的性命连一时半刻都不得存活。对于那些拥有了上帝的圣道并且做基督徒的来说，尤其如此。

82请看，上帝以此方式向我们表明，祂如何藉着我们所需用的一切来照顾我们，并确实地供应维持我们在世生活的需要。83虽然祂丰富地赏赐并保存这一切，甚至也赐予那些恶人和无赖〔马太福音5：45〕，但是祂仍然盼望我们为这一切好处祈求，为的是使我们明白，我们所领受的一切都是从祂手中而来，也使我们在这一切好处当中，感受到祂对我们如父亲一般的疼爱〔诗篇104：28；145：16〕。因为祂若是收回祂的手，一切就不会兴盛或持久。事实就是如此，我们每天都亲见亲历。84日常商业活动中的货币欺诈、胁迫欺压和物价飙升，贪婪的人为了剥削穷人和强夺他们的日用饮食而设计的繁重工作和薪酬克扣，仅仅这些就足够让我们的世界苦难重重。然而我们必须承受一切。但是这些贪婪的人要将此放在心上，免得他们失去此共祷文的益处；同时他们也当留意，免得主祷文中的这个祷告对付他们。

第五祷告

批注：上帝赦免我们的罪，无论我们是否意识到。在这个祷告中，我们恳求上帝的赦免，使我们能认清并接受这份从上帝而来的礼物。我们极需这样祷告，因为当我们与罪奋战时，这个祷告可坚固我们的良心。附加的这句话：“如同我们免了人的债”，是要我们将上帝恩慈的赦免延伸给那些得罪我们的人。藉此，我们也是在展现上帝对我们的赦免。

85免我们的债，如同我们免了人的债。

86这个祷告适用于我们贫乏可怜的一生。尽管我们拥有并相信上帝的圣道，遵守又顺服祂的旨意，而且还有上帝的恩赐与祝福支持我们，但是我们的生命仍不是圣洁无罪的。我们每天仍会失足犯罪，因为我们仍与世人同活于世。他们伤害我们甚多，让我们有理由不耐烦、生气和报复等。87此外，魔鬼在我们背后伺机而动，从四面八方攻击我们，对付上面的所有祷告条文。所以，在这持续冲突的情况下，我们不太可能时时站立得稳。

88我们又再次面临极大的需要来呼求上帝，并向祂恳求：“亲爱的天父，免了我们的债吧！”其实，这个祈求并不是说，若我们不祷告或是我们没祈求前，祂不会赦免我们的罪。事实上，在我们祷告以前，甚至在我们还未想到要祷告之前，祂就已经将福音中那完全的赦免赐给了我们〔罗马书5：8〕。然而，这个祈求的目的，是要我们承认并接受祂所赐的赦免。89因为我们每天在肉体中生活，按本性既不倚靠也不相信上帝〔罗马书7：14-18〕，反倒一直活跃在邪恶的贪念和诡诈中，以致我们每日因着所做和该做却不做的事〔雅各书2：15-16〕，在言语行为上犯罪〔创世记6：5〕。因这缘故，我们的良心不安，害怕上帝的忿怒与不悦，也失去了从福音而来的安慰与信心。因此，我们需要不断地奔向这个祷告中，好一再地领受这安慰以抚慰我们的良心。

90这正好达到了上帝要除去我们的骄傲，并使我们谦卑的目的。因为上帝为自己保留这样的权利：若任何人想夸耀自己的敬虔且瞧不起他人，这人就当反省深思这个祷告。他就会发现，他并没有比别人强〔罗马书12：3〕；他也会发现，在上帝面前，每个人都需感到羞愧，也会感到喜乐，因为我们都能得着祂的赦免。91惟愿没有人会认为，人活于世，可达于不需赦免的境界〔约翰一书1：8〕。简言之，若不是上帝不断地赦免我们，我们早就失丧沉沦了。

92因此，这个祈求的目的是盼望上帝不要看重我们的罪，也不要按着我们每日应得的惩罚我们，却要恳求祂仁慈对待我们，并如祂所应许的，赦免我们的罪，且赐予我们一颗喜乐和确信的良心站在祂面前祈求〔希伯来书10：22〕。因为人心若与上帝的关系不正确，或是不能获得这样的信心，就不敢向上帝祈求。笃定和喜乐的心，只能从从罪得赦免这明确的认知而来。〔诗篇32：1-2；罗马书4：7-8〕

93此处也附加了一项必要且令人欣慰的境况：“如同我们免了人的债。”上帝已经应许，我们一切的罪必定得到赦免与宽恕，我们也依样而行，饶恕我们的邻舍。94如同我们每一天都大大地得罪上帝，祂却依然藉着恩典赦免我们一切的罪。同样的，我们也须总是饶恕那些伤害、施暴、不法、并对我们心怀恶意的邻舍。95倘若你不饶恕你的邻舍，那么就不要想上帝会赦免你的罪〔马太福音18：33-35〕；相反的，若你饶恕你的邻舍，你就有这安慰与保证：你的罪在天上已蒙赦免。96然而，上帝所赐的赦罪并不是因为你饶恕他人，而是因为上帝的赦免是白白的没有任何条件，是出于完全的恩典，也因为祂已如此应许我们，正如福音所教导的。不过，上帝之所以附加这句话，是为了使祂建立的赦罪能作为我们的确信与保证，同时也作为与应许并存的一个记号，而这也正好符合了路加福音6章37节的祷告：“你们要饶恕人，就必蒙饶恕。”所以基督在主祷文之后，很快的在马太福音6章14节又重复相同的话：“你们若饶恕人的过犯，你们的天父也必饶恕你们”等等。

97因此，这个记号是属于这个祷告的。我们祈求时，我们要记得这个应许并要思想：“亲爱的天父，为此，我来到你面前恳求你赦免我，并非我能以自己的善行作为赎价，或赚得任何的功劳，而是因为你已经应许，并在这祷告中附上了印记，使我确信，就像我有你亲自对我宣告的赦罪确据一样。”98如同洗礼和圣餐礼这外在记号，其功用亦如印记一般〔以弗所书1：13〕，同样的，这祈求中的印记也是作为我们良心的确信及喜乐。上帝特别为此将这印记赐给我们，使我们能时时使用并实践这赦免，就像我们经常使用的随身物品一样。

第六祷告

批注：在这个祷告的解释中，路德提出了三种试探的来源：我们的罪身（老我），我们所处的世界以及魔鬼。路德确认我们罪人的本性是所谓的“老亚当”，就是圣经对我们这罪身的隐喻，而这又与“新亚当”基督所赐给我们的“新人”身份相对立。此外，路德也区别了“感受到罪的试探”与“屈从于罪”二者间的差异。人的一生中，在不同年纪与情境中，都会受到不同的试探。所以，我们在这个祷告中，恳求主在我们受到试探时，为我们预备出路，并且慈爱地帮助我们，使我们不致犯罪。

99不叫我们遇见试探。

100我们需要辛苦努力，才能保有我们所祈求的一切，才能坚持到底，我们已经听得够多了。只是，我们仍会软弱犯错。虽然我们已经领受了赦罪的恩典和拥有虔诚的良心，且完全得释放，但是我们天性仍是：今天坚持，明天跌倒〔以赛亚书40：6-8〕。因此，即使我们现在是敬虔的，并能以这敬虔的良心站立在上帝面前，但我们仍然需要再向祂祈求，求祂帮助我们不再跌倒，也不被引诱试探所胜过。

101试探（或是古撒克森习惯称之为引诱）有三种：属肉体的、属世界的和属魔鬼的试探。102由于我们生活在肉体中，且受到老亚当的纠缠，他就使尽全力怂恿我们每天淫乱、怠惰、贪食醉酒、贪婪欺诈，以及骗取邻居钱财，或向他们勒索〔加拉太书5：19-21；歌罗西书3：5-8〕。简言之，老亚当不断地引诱我们从事各种的邪恶欲望，不但透过生来就附着我们身上不放的邪恶欲望，也藉着我们在别人身上看到或听到的社会事件影响我们；它们经常带来伤害与愤怒。

103其次，是世界的试探，它常以言语和行为使我们不悦，使我们发怒和失去耐性。简言之，世界上只有憎恨、妒忌、敌视、暴力、邪恶、不忠、报复、诅咒、咒骂、毁谤、自大、傲慢，以及无用的奢华、尊荣、声誉和权力。没有人愿意为小，人人想居高位，万众瞩目〔路加福音14：7-11〕。

104最后就是属魔鬼的试探。魔鬼在各方面逼迫和诱惑我们。但是他特别会在良心和属灵的事上煽惑我们。他诱使我们鄙视和不尊重上帝的道和祂的作为，又使我们与信望爱决裂〔哥林多前书13：13〕，并在我们里面产生不信、虚假的平安和偏执。另一方面，他使我们绝望、否认上帝、亵渎，并做出无数令人震惊的事。这些都是魔鬼的陷阱与网罗〔提摩太后书2：26〕。它们就像炙热的毒箭，射入我们的心脏，这一切都不是血肉之躯的作为，乃是魔鬼的恶行〔以弗所书6：12，16〕。

105这些巨大的危险和试探，每个基督徒都必须承受，即使每次只临到一项试探危险，也足够我们受的了。我们生活在这个邪恶世界，无时无刻受到从四围而来的攻击〔哥林多后书4：8〕、追赶和猎杀，使得我们不得不大声呼求上帝，祈求祂不让我们因这些攻击而疲乏和软弱〔以赛亚书40：31；希伯来书12：3〕，且不致陷入罪恶、耻辱和不信当中。若不呼求上帝，我们可能连最微小的试探都不能克服。

106所以，“不叫我们遇见试探”的意思是：当我们遭遇试探时，上帝就赐给我们能力抗拒试探〔哥林多前书10：13〕。然而，这并不是说，试探就被挪开或是除去，因为只要我们的肉身仍然活着，又有魔鬼环伺，就没有人能逃脱他的试探和诱惑。只能说，我们须忍受这些试探，事实上，我们会卷入其中〔提摩太后书2：3〕。但是，我们在祷告中，恳求上帝不使我们在这些试探中跌倒或沉溺。

107因此，感受到试探，和认同或屈服于试探，是两件完全不同的事。虽然每个人对试探的感受不尽相同，但是我们都会感受到它的存在。可能有些人受试探的程度比其他人更强更严重。例如，年轻人特别会遭受从肉体而来的试探。之后，当他们到了中年和老年时，则会受到从世界而来的试探。然而，忙于属灵事物的人，也就是那些坚贞的基督徒，则会受到从魔鬼而来的试探。108只要我们感受到的这试探是违背我们的意愿，而且我们想要摆脱它，它便不能伤害人。倘若我们未感受到它，它就不能称为试探。但是，当我们放任它，不抵抗也不祷告对付它，我们就是屈从它了。

109所以，基督徒必须装备妥当〔以弗所书6：10-18〕，且预备好面对每一天必受的攻击。因为没有人能一直安稳无虞且粗心大意地以为魔鬼我们很远，反倒要时时预备并抵挡他的攻击。即使我现在是贞洁、忍耐、恩慈、良善且信心坚定，但是魔鬼可能此刻正朝我的心脏射箭，使我几乎站立不住。因为他是永不休息且勤于攻击我们的敌人。因此，一个试探结束后，必有新的试探出现。

110所以，没有什么可以帮助或安慰我们的，惟有紧紧抓住主祷文，并且诚心地对上帝说：“亲爱的天父，你曾吩咐我们要祷告。所以我恳求你，不要让我因试探而堕落。”然后，你就会看到试探必要停止，而且最终必会承认它们已被击垮。111然而，若是你试图以自己的想法和计划自救，你只会让事情变得更糟，也给魔鬼留下更多空间。因为魔鬼是古蛇〔启示录12：9〕，只要他的头发现可钻的洞，他的整个身体必立即跟进。惟有祷告能制止击退他。

第七与总结祷告

批注：路德正确地解释这个祷告，希腊原文如此说：“救我们脱离那恶者。”事实上，魔鬼是所有邪恶的总和。所以在这个祷告中，我们恳求上帝拯救我们，脱离那会使我们犯罪和堕落远离上帝的一切属魔鬼的阴谋伎俩。路德对魔鬼在这世上的作为和能力有着非常鲜明和真实的观点。圣经谈到魔鬼，说他像吼叫的狮子，遍地游行，寻找可吞吃的人。此外，我们应注意，路德在此并未对大部分新教徒所熟悉的主祷文通用结尾“因为国度、权柄、荣耀，全是你的，直到永远”（历代志上29：11-13）作解释，因为这句话并不一定是主祷文原始版本的一部分，或许是在后来的福音书抄本中加入的（有可能是在第二世纪）。不过，这句话列在主祷文中极为适恰。然而，不论是在路德时期，或在今日的罗马天主教，主祷文都以第七祷告作终。结尾的阿们，是诚心祈祷“是的！愿它如此成就！”的表达，是信心的言语，相信上帝必会因基督而倾听和回答我们的祷告。

112救我们脱离凶恶。阿们。

113在希腊文中，这个祈求表明：“救我们脱离或保护我们不致受到恶者的伤害”，“恶者”或称为“毁谤者”。看起来，耶稣在此是指着魔鬼，好似祂将每个祷告都总结在这个祈求当中。因此，主祷文中所有祷告的完整主旨，就是直接对抗我们的首要敌人，因为就是他在我们中间阻挡我们所祈求的一切，包括：上帝的圣名或是尊荣、上帝的国度和旨意、我们日用的饮食，与一颗喜乐虔诚的良心等等。

114所以，我们最后总结一切祷告说：“亲爱的天父，恳求你帮助我们除去所有的灾害。”115在魔鬼的国度中，任何可能发生在我们身上的恶事，也都包括在这个祷告中，例如：贫穷、耻辱、死亡，简单的说，就是这世上无数的苦难与悲惨。因为魔鬼不但是个说谎者，也是个杀人凶手〔约翰福音8：44〕，他不断地想要谋害我们的性命，而且无所不用其极地用灾难和伤害折磨我们的身体以报复我们。于是，常有这样的事：他折断许多人的脖子，或是使人发疯，让人溺毙，以及诱使人自杀和发生一些可怕的灾难〔例如：马可福音9：17-22〕。116故此，我们在这世上除了不停地祷告以抵抗这个大魔王之外，实在没有什么其他可做的。因为若不是上帝保护我们，使我们免于这敌人的伤害，我们连片刻都不得安全。

117如此，我们再一次提及，上帝是多么盼望我们也时常为一切会带给我们肉体益处的事向祂祷告，使我们只在祂里面寻求，并等候从祂而来的帮助。118然而，祂却将有关这事的祷告放在最后，因为我们若要获得保护并脱离一切邪恶得着拯救，首先在我们的内心必须尊上帝的名为圣，祂的国度必会在我们当中，而且祂的旨意也必要成就。然后，祂终必保护我们不受罪恶与耻辱的伤害，此外，祂也会保护我们不受任何危害。

119上帝已经将任何时候都可能发生在我们身上的一切苦难，简要地向我们提出，好使我们没有任何借口不祷告。一切有关祷告的事，都取决于我们在祷告的末了，也学着说：“阿们”。“阿们”的意思乃是：我们一点也不疑惑，我们的祷告定会蒙上帝的垂听，而且我们所祈求的也必要成就〔哥林多后书1：20〕。120因此，“阿们”这一词，除了不疑惑的信心之外，没有别的意思，并且这也不是意味着以碰碰运气的态度祷告，而是明白上帝必不会对我们说谎〔提多书1：2〕，因为祂已经应许必会应允我们的祷告。所以，倘若没有这样不疑惑的信心，就不可能有真正的祷告。

121因此，有些人在祷告时，好像不敢从内心说：“是的”，亦不敢肯定相信上帝必会听允他们的祷告，他们实在是被撒旦蒙蔽了。他们的心中仍存疑：“我怎能如此大胆地夸口，说上帝必会听允我的祷告呢？因为我只是个可怜的罪人啊！”以及其他错误的思想。

122我们之所以说这态度是出于撒旦的欺骗伎俩，理由是他们不尊重上帝的应许，只倚靠他们自己的行为和功德，鄙视上帝，并指控上帝说谎。123也因此，他们什么都领受不到，正如圣雅各所说：“只要凭着信心求，一点也不疑惑；因为那疑惑的人，就像海中的波浪被风吹动翻腾。这样的人不要想从主那里得到什么。”〔雅各书1：6-7〕。124看哪，上帝着重强调此事，为的是让我们确信我们的祷告不会落空，好使我们不会以任何方式藐视我们的祷告。

The Lord's Prayer

1 We have now heard what we must do and believe, in which things the best and happiest life consists. Now follows the third part, how we ought to pray. 2 For since we are so situated that no man can perfectly keep the Ten Commandments, even though he have begun to believe, and since the devil with all his power, together with the world and our own flesh, resists our endeavors, nothing is so necessary as that we should continually resort to the ear of God, call upon Him, and pray to Him, that He would give, preserve, and increase in us faith and the fulfilment of the Ten Commandments, and that He would remove everything that is in our way and opposes us therein. 3 But that we might know what and how to pray, our Lord Christ has Himself taught us both the mode and the words, as we shall see.

4 But before we explain the Lord’s Prayer part by part, it is most necessary first to exhort and incite people to prayer, as Christ and the apostles also have done. 5 And the first matter is to know that it is our duty to pray because of God’s commandment. For thus we heard in the Second Commandment: Thou shalt not take the name of the Lord, thy God, in vain, that we are there required to praise that holy name, and call upon it in every need, or to pray. For to call upon the name of God is nothing else than to pray. 6 Prayer is therefore as strictly and earnestly commanded as all other commandments: to have no other God, not to kill, not to steal, etc. Let no one think that it is all the same whether he pray or not, as vulgar people do, who grope in such delusion and ask, Why should I pray? Who knows whether God heeds or will hear my prayer? If I do not pray, some one else will. And thus they fall into the habit of never praying, and frame a pretext, as though we taught that there is no duty or need of prayer, because we reject false and hypocritical prayers.

7 But this is true indeed that such prayers as have been offered hitherto when men were babbling and bawling in the churches were no prayers. For such external matters, when they are properly observed, may be a good exercise for young children, scholars, and simple persons, and may be called singing or reading, but not really praying. 8 But praying, as the Second Commandment teaches, is to call upon God in every need. This He requires of us, and has not left it to our choice. But it is our duty and obligation to pray if we would be Christians, as much as it is our duty and obligation to obey our parents and the government; for by calling upon it and praying the name of God is honored and profitably employed. 9 This you must note above all things, that thereby you may silence and repel such thoughts as would keep and deter us from prayer. For just as it would be idle for a son to say to his father, “Of what advantage is my obedience? I will go and do what I can; it is all the same;” but there stands the commandment, Thou shalt and must do it, so also here it is not left to my will to do it or leave it undone, but prayer shall and must be offered at the risk of God’s wrath and displeasure.

10 This is therefore to be understood and noted before everything else, in order that thereby we may silence and repel the thoughts which would keep and deter us from praying, as though it were not of much consequence if we do not pray, or as though it were commanded those who are holier and in better favor with God than we; as, indeed, the human heart is by nature so despondent that it always flees from God and imagines that He does not wish or desire our prayer, because we are sinners and have merited nothing but wrath. 11 Against such thoughts (I say) we should regard this commandment and turn to God, that we may not by such disobedience excite His anger still more. For by this commandment He gives us plainly to understand that He will not cast us from Him nor chase us away, although we are sinners, but rather draw us to Himself, so that we might humble ourselves before Him, bewail this misery and plight of ours, and pray for grace and help. Therefore we read in the Scriptures that He is angry also with those who were smitten for their sin, because they did not return to Him and by their prayers assuage His wrath and seek His grace.

12 Now, from the fact that it is so solemnly commanded to pray, you are to conclude and think, that no one should by any means despise his prayer, but rather set great store by it, 13 and always seek an illustration from the other commandments. A child should by no means despise his obedience to father and mother, but should always think: This work is a work of obedience, and what I do I do with no other intention than that I may walk in the obedience and commandment of God, on which I can settle and stand firm, and esteem it a great thing, not on account of my worthiness, but on account of the commandment. So here also, what and for what we pray we should regard as demanded by God and done in obedience to Him, and should reflect thus: On my account it would amount to nothing; but it shall avail, for the reason that God has commanded it. Therefore everybody, no matter what he has to say in prayer, should always come before God in obedience to this commandment.

14 We pray, therefore, and exhort every one most diligently to take this to heart and by no means to despise our prayer. For hitherto it has been taught thus in the devil’s name that no one regarded these things, and men supposed it to be sufficient to have done the work, whether God would hear it or not. But that is staking prayer on a risk, and murmuring it at a venture; and therefore it is a lost prayer. 15 For we allow such thoughts as these to lead us astray and deter us: I am not holy or worthy enough; if I were as godly and holy as St. Peter or St. Paul, then I would pray. But put such thoughts far away, for just the same commandment which applied to St. Paul applies also to me; and the Second Commandment is given as much on my account as on his account, so that he can boast of no better or holier commandment.

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

17 Let this be the first and most important point, that all our prayers must be based and rest upon obedience to God, irrespective of our person, whether we be sinners or saints, worthy or unworthy. 18 And we must know that God will not have it treated as a jest, but be angry, and punish all who do not pray, as surely as He punishes all other disobedience; next, that He will not suffer our prayers to be in vain or lost. For if He did not intend to answer your prayer, He would not bid you pray and add such a severe commandment to it.

19 In the second place, we should be the more urged and incited to pray because God has also added a promise, and declared that it shall surely be done to us as we pray, as He says Ps. 50:15: Call upon Me in the day of trouble: I will deliver thee. And Christ in the Gospel of St. Matthew 7:7: Ask, and it shall be given you. For every one that asketh receiveth. 20 Such promises ought certainly to encourage and kindle our hearts to pray with pleasure and delight, since He testifies with His [own] word that our prayer is heartily pleasing to Him, moreover, that it shall assuredly be heard and granted, in order that we may not despise it or think lightly of it, and pray at a venture.

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

22 Besides this, we should be incited and drawn to prayer because in addition to this commandment and promise God anticipates us, and Himself arranges the words and form of prayer for us, and places them upon our lips as to how and what we should pray, that we may see how heartily He pities us in our distress, and may never doubt that such prayer is pleasing to Him and shall certainly be answered; which [the Lord’s Prayer] is a great advantage indeed over all other prayers that we might compose ourselves. 23 For in them the conscience would ever be in doubt and say: I have prayed, but who knows how it pleases Him, or whether I have hit upon the right proportions and form? Hence there is no nobler prayer to be found upon earth than the Lord’s Prayer which we daily pray, because it has this excellent testimony, that God loves to hear it, which we ought not to surrender for all the riches of the world.

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

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

26 But where there is to be a true prayer, there must be earnestness. Men must feel their distress, and such distress as presses them and compels them to call and cry out; then prayer will be made spontaneously, as it ought to be, and men will require no teaching how to prepare for it and to attain to the proper devotion. 27 But the distress which ought to concern us most, both as regards ourselves and every one, you will find abundantly set forth in the Lord’s Prayer. Therefore it is to serve also to remind us of the same, that we contemplate it and lay it to heart, lest we become remiss in prayer. For we all have enough that we lack, but the great want is that we do not feel nor see it. Therefore God also requires that you lament and plead such necessities and wants, not because He does not know them, but that you may kindle your heart to stronger and greater desires, and make wide and open your cloak to receive much.

28 Therefore, every one of us should accustom himself from his youth daily to pray for all his wants, whenever he is sensible of anything affecting his interests or that of other people among whom he may live, as for preachers, the government, neighbors, domestics, and always (as we have said) to hold up to God His commandment and promise, knowing that He will not have them disregarded. 29 This I say because I would like to see these things brought home again to the people that they might learn to pray truly, and not go about coldly and indifferently, whereby they become daily more unfit for prayer; which is just what the devil desires, and for what he works with all his powers. For he is well aware what damage and harm it does him when prayer is in proper practise.

30 For this we must know, that all our shelter and protection rest in prayer alone. For we are far too feeble to cope with the devil and all his power and adherents that set themselves against us, and they might easily crush us under their feet. Therefore we must consider and take up those weapons with which 31 Christians must be armed in order to stand against the devil. For what do you think has hitherto accomplished such great things, has checked or quelled the counsels, purposes, murder, and riot of our enemies, whereby the devil thought to crush us, together with the Gospel, except that the prayer of a few godly men intervened like a wall of iron on our side? They should else have witnessed a far different tragedy, namely, how the devil would have destroyed all Germany in its own blood. But now they may confidently deride it and make a mock of it; however, we shall nevertheless be a match both for themselves and the devil by prayer alone, if we only persevere diligently and not become slack. 32 For whenever a godly Christian prays: Dear Father, let Thy will be done, God speaks from on high and says: Yes, dear child, it shall be so, in spite of the devil and all the world.

33 Let this be said as an exhortation, that men may learn, first of all, to esteem prayer as something great and precious, and to make a proper distinction between babbling and praying for something. For we by no means reject prayer, but the bare, useless howling and murmuring we reject, as Christ Himself also rejects and prohibits long palavers. 34 Now we shall most briefly and clearly treat of the Lord’s Prayer. Here there is comprehended in seven successive articles, or petitions, every need which never ceases to relate to us, and each so great that it ought to constrain us to keep praying it all our lives.

The First Petition.

35 Hallowed be Thy name.

36 This is, indeed, somewhat obscure, and not expressed in good German, for in our mother-tongue we would say: Heavenly Father, help that by all means Thy name may be holy. 37 But what is it to pray that His name may be holy? Is it not holy already? Answer: Yes, it is always holy in its nature, but in our use it is not holy. For God’s name was given us when we became Christians and were baptized, so that we are called children of God and have the Sacraments, by which He so incorporates us in Himself that everything which is God’s must serve for our use.

38 Here now the great need exists for which we ought to be most concerned, that this name have its proper honor, be esteemed holy and sublime as the greatest treasure and sanctuary that we have; and that as godly children we pray that the name of God, which is already holy in heaven, may also be and remain holy with us upon earth and in all the world.

39 But how does it become holy among us? Answer, as plainly as it can be said: When both our doctrine and life are godly and Christian. For since in this prayer we call God our Father, it is our duty always to deport and demean ourselves as godly children, that He may not receive shame, but honor and praise from us.

40 Now the name of God is profaned by us either in words or in works. (For whatever we do upon the earth must be either words or works, speech or act.) 41 In the first place, then, it is profaned when men preach, teach, and speak in the name of God what is false and misleading, so that His name must serve to adorn and to find a market for falsehood. That is, indeed, the greatest profanation and dishonor of the divine name. Furthermore, also when men, by swearing, cursing, conjuring, etc., grossly abuse the holy name as a cloak for their shame. In the second place, also by an openly wicked life and works, when those who are called Christians and the people of God are adulterers, drunkards, misers, envious, and slanderers. 42 Here again must the name of God come to shame and be profaned because of us. 43 For just as it is a shame and disgrace to a natural father to have a bad, perverse child that opposes him in words and deeds, so that on its account he suffers contempt and reproach, 44 so also it brings dishonor upon God if we who are called by His name and have all manner of goods from Him teach, speak, and live in any other manner except as godly and heavenly children, so that people say of us that we must be not God’s, but the devil’s children.

45 Thus you see that in this petition we pray just for that which God demands in the Second Commandment; namely, that His name be not taken in vain to swear, curse, lie, deceive, etc., but be usefully employed to the praise and honor of God. For whoever employs the name of God for any sort of wrong profanes and desecrates this holy name, as aforetime a church was considered desecrated when a murder or any other crime had been committed in it, or when a pyx or relic was desecrated, as being holy in themselves, yet become unholy in use. 46 Thus this point is easy and clear if only the language is understood, that to hallow is the same as in our idiom to praise, magnify, and honor both in word and deed.

47 Here, now, learn how great need there is of such prayer. For because we see how full the world is of sects and false teachers, who all wear the holy name as a cover and sham for their doctrines of devils, we ought by all means to pray without ceasing, and to cry and call upon God against all such as preach and believe falsely and whatever opposes and persecutes our Gospel and pure doctrine, and would suppress it, as bishops, tyrants, enthusiasts, etc. Likewise also for ourselves who have the Word of God, but are not thankful for it, nor live as we ought according to the same. 48 If now you pray for this with your heart, you can be sure that it pleases God; for He will not hear anything more dear to Him than that His honor and praise is exalted above everything else, and His Word is taught in its purity and is esteemed precious and dear.

The Second Petition.

Thy kingdom come.

49 As we prayed in the First Petition concerning the honor and name of God that He would prevent the world from adorning its lies and wickedness with it, but cause it to be esteemed sublime and holy both in doctrine and life, so that He may be praised and magnified in us, so here we pray that His kingdom also may come. 50 But just as the name of God is in itself holy, and we pray nevertheless that it be holy among us, so also His kingdom comes of itself, without our prayer, yet we pray nevertheless that it may come to us, that is, prevail among us and with us, so that we may be a part of those among whom His name is hallowed and His kingdom prospers.

51 But what is the kingdom of God? Answer: Nothing else than what we learned in the Creed, that God sent His Son Jesus Christ, our Lord, into the world to redeem and deliver us from the power of the devil, and to bring us to Himself, and to govern us as a King of righteousness, life, and salvation against sin, death, and an evil conscience, for which end He has also bestowed His Holy Ghost, who is to bring these things home to us by His holy Word, and to illumine and strengthen us in the faith by His power.

52 Therefore we pray here in the first place that this may become effective with us, and that His name be so praised through the holy Word of God and a Christian life that both we who have accepted it may abide and daily grow therein, and that it may gain approbation and adherence among other people and proceed with power throughout the world, that many may find entrance into the Kingdom of Grace, be made partakers of redemption, being led thereto by the Holy Ghost, in order that thus we may all together remain forever in the one kingdom now begun.

53 For the coming of God’s Kingdom to us occurs in two ways; first, here in time through the Word and faith; and secondly, in eternity forever through revelation. Now we pray for both these things, that it may come to those who are not yet in it, and, by daily increase, to us who have received the same, and hereafter in eternal life. 54 All this is nothing else than saying: Dear Father, we pray, give us first Thy Word, that the Gospel be preached properly throughout the world; and secondly, that it be received in faith, and work and live in us, so that through the Word and the power of the Holy Ghost Thy kingdom may prevail among us, and the kingdom of the devil be put down, that he may have no right or power over us, until at last it shall be utterly destroyed, and sin, death, and hell shall be exterminated, that we may live forever in perfect righteousness and blessedness.

55 From this you perceive that we pray here not for a crust of bread or a temporal, perishable good, but for an eternal inestimable treasure and everything that God Himself possesses; which is far too great for any human heart to think of desiring if He had not Himself commanded us to pray for the same. 56 But because He is God, He also claims the honor of giving much more and more abundantly than any one can comprehend,-like an eternal, unfailing fountain, which, the more it pours forth and overflows, the more it continues to give,-and He desires nothing more earnestly of us than that we ask much and great things of Him, and again is angry if we do not ask and pray confidently.

57 For just as when the richest and most mighty emperor would bid a poor beggar ask whatever he might desire, and were ready to give great imperial presents, and the fool would beg only for a dish of gruel, he would be rightly considered a rogue and a scoundrel, who treated the command of his imperial majesty as a jest and sport, and was not worthy of coming into his presence: so also it is a great reproach and dishonor to God if we, to whom He offers and pledges so many unspeakable treasures, despise the same, or have not the confidence to receive them, but scarcely venture to pray for a piece of bread.

58 All this is the fault of the shameful unbelief which does not look to God for as much good as will satisfy the stomach, much less expects without doubt such eternal treasures of God. Therefore we must strengthen ourselves against it, and let this be our first prayer; then, indeed, we shall have all else in abundance, as Christ teaches [ Matt. 6:33 ]: Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. For how could He allow us to suffer want and to be straitened in temporal things when He promises that which is eternal and imperishable?

The Third Petition.

59 Thy will be done on earth as it is in heaven.

60 Thus far we have prayed that God’s name be honored by us, and that His kingdom prevail among us; in which two points is comprehended all that pertains to the honor of God and to our salvation, that we receive as our own God and all His riches. But now a need just as great arises, namely, that we firmly keep them, and do not suffer ourselves to be torn therefrom. 61 For as in a good government it is not only necessary that there be those who build and govern well, but also those who make defense, afford protection and maintain it firmly, so here likewise, although we have prayed for the greatest need, for the Gospel, faith, and the Holy Ghost, that He may govern us and redeem us from the power of the devil, we must also pray that His will be done. For there will be happenings quite strange if we are to abide therein, as we shall have to suffer many thrusts and blows on that account from everything that ventures to oppose and prevent the fulfilment of the two petitions that precede.

62 For no one believes how the devil opposes and resists them, and cannot suffer that any one teach or believe aright. And it hurts him beyond measure to suffer his lies and abominations, that have been honored under the most specious pretexts of the divine name, to be exposed, and to be disgraced himself, and, besides, be driven out of the heart, and suffer such a breach to be made in his kingdom. Therefore he chafes and rages as a fierce enemy with all his power and might, and marshals all his subjects, and, in addition, enlists the world and our own flesh as his allies. 63 For our flesh is in itself indolent and inclined to evil, even though we have accepted and believe the Word of God. The world, however, is perverse and wicked; this he incites against us, fans and stirs the fire, that he may hinder and drive us back, cause us to fall, and again bring us under his power. 64 Such is all his will, mind, and thought, for which he strives day and night, and never rests a moment, employing all arts, wiles, ways, and means whichever he can invent.

65 If we would be Christians, therefore, we must surely expect and reckon upon having the devil with all his angels and the world as our enemies who will bring every possible misfortune and grief upon us. For where the Word of God is preached, accepted, or believed, and produces fruit, there the holy cross cannot be wanting. And let no one think that he shall have peace; but he must risk whatever he has upon earth-possessions, honor, house and estate, wife and children, body and life. 66 Now, this hurts our flesh and the old Adam; for the test is to be steadfast and to suffer with patience in whatever way we are assailed, and to let go whatever is taken from us.

67 Hence there is just as great need, as in all the others, that we pray without ceasing: “Dear Father, Thy will be done, not the will of the devil and of our enemies, nor of anything that would persecute and suppress Thy holy Word or hinder Thy kingdom; and grant that we may bear with patience and overcome whatever is to be endured on that account, lest our poor flesh yield or fall away from weakness or sluggishness.”

68 Behold, thus we have in these three petitions, in the simplest manner, the need which relates to God Himself, yet all for our sakes. For whatever we pray concerns only us, namely, as we have said, that what must be done anyway without us, may also be done in us. For as His name must be hallowed and His kingdom come without our prayer, so also His will must be done and succeed, although the devil with all his adherents raise a great tumult, are angry and rage against it, and undertake to exterminate the Gospel utterly. But for our own sakes we must pray that even against their fury His will be done without hindrance also among us, that they may not be able to accomplish anything and we remain firm against all violence and persecution, and submit to such will of God.

69 Such prayer, then, is to be our protection and defense now, is to repel and put down all that the devil, Pope, bishops, tyrants, and heretics can do against our Gospel. Let them all rage and attempt their utmost, and deliberate and resolve how they may suppress and exterminate us, that their will and counsel may prevail: over and against this one or two Christians with this petition alone shall be our wall against which they shall run and dash themselves to pieces. 70 This consolation and confidence we have, that the will and purpose of the devil and of all our enemies shall and must fail and come to naught, however proud, secure, and powerful they know themselves to be. For if their will were not broken and hindered, the kingdom of God could not abide on earth nor His name be hallowed.

The Fourth Petition.

71 Give us this day our daily bread.

72 Here, now, we consider the poor bread basket, the necessaries of our body and of the temporal life. It is a brief and simple word, but it has a very wide scope. For when you mention and pray for daily bread, you pray for everything that is necessary in order to have and enjoy daily bread and, on the other hand, against everything which interferes with it. Therefore you must open wide and extend your thoughts not only to the oven or the flour-bin, but to the distant field and the entire land, which bears and brings to us daily bread and every sort of sustenance. For if God did not cause it to grow, and bless and preserve it in the field, we could never take bread from the oven or have any to set upon the table.

73 To comprise it briefly, this petition includes everything that belongs to our entire life in the world, because on that account alone do we need daily bread. Now for our life it is not only necessary that our body have food and covering and other necessaries, but also that we spend our days in peace and quiet among the people with whom we live and have intercourse in daily business and conversation and all sorts of doings, in short, whatever pertains both to the domestic and to the neighborly or civil relation and government. For where these two things are hindered [intercepted and disturbed] that they do not prosper as they ought, the necessaries of life also are impeded, so that ultimately life cannot be maintained. 74 And there is, indeed, the greatest need to pray for temporal authority and government, as that by which most of all God preserves to us our daily bread and all the comforts of this life. For though we have received of God all good things in abundance, we are not able to retain any of them or use them in security and happiness, if He did not give us a permanent and peaceful government. For where there are dissension, strife, and war, there the daily bread is already taken away, or at least checked.

75 Therefore it would be very proper to place in the coat-of-arms of every pious prince a loaf of bread instead of a lion, or a wreath of rue, or to stamp it upon the coin, to remind both them and their subjects that by their office we have protection and peace, and that without them we could not eat and retain our daily bread. Therefore they are also worthy of all honor, that we give to them for their office what we ought and can, as to those through whom we enjoy in peace and quietness what we have, because otherwise we would not keep a farthing; and that, in addition, we also pray for them that through them God may bestow on us the more blessing and good.

76 Let this be a very brief explanation and sketch, showing how far this petition extends through all conditions on earth. Of this any one might indeed make a long prayer, and with many words enumerate all the things that are included therein, as that we pray God to give us food and drink, clothing, house, and home, and health of body; also that He cause the grain and fruits of the field to grow and mature well; furthermore, that He help us at home towards good housekeeping, that He give and preserve to us a godly wife, children, and servants, that He cause our work, trade, or whatever we are engaged in to prosper and succeed, favor us with faithful neighbors and good friends, etc. 77 Likewise, that He give to emperors, kings, and all estates, and especially to the rulers of our country and to all counselors, magistrates, and officers, wisdom, strength, and success that they may govern well and vanquish the Turks and all enemies; to subjects and the common people, obedience, peace, and harmony in their life with one another; 78 and on the other hand, that He would preserve us from all sorts of calamity to body and livelihood, as lightning, hail, fire, flood, poison, pestilence, cattle-plague, war and bloodshed, famine, destructive beasts, wicked men, etc. 79 All this it is well to impress upon the simple, namely, that these things come from God, and must be prayed for by us.

80 But this petition is especially directed also against our chief enemy, the devil. For all his thought and desire is to deprive us of all that we have from God, or to hinder it; and he is not satisfied to obstruct and destroy spiritual government in leading souls astray by his lies and bringing them under his power, but he also prevents and hinders the stability of all government and honorable, peaceable relations on earth. There he causes so much contention, murder, sedition, and war, also lightning and hail to destroy grain and cattle, to poison the air, etc. 81 In short, he is sorry that any one has a morsel of bread from God and eats it in peace; and if it were in his power, and our prayer (next to God) did not prevent him, we would not keep a straw in the field, a farthing in the house, yea, not even our life for an hour, especially those who have the Word of God and would like to be Christians.

82 Behold, thus God wishes to indicate to us how He cares for us in all our need, and faithfully provides also for our temporal support. 83 And although He abundantly grants and preserves these things even to the wicked and knaves, yet He wishes that we pray for them, in order that we may recognize that we receive them from His hand, and may feel His paternal goodness toward us therein. For when He withdraws His hand, nothing can prosper nor be maintained in the end, as, indeed, we daily see and experience. 84 How much trouble there is now in the world only on account of bad coin, yea, on account of daily oppression and raising of prices in common trade, bargaining and labor on the part of those who wantonly oppress the poor and deprive them of their daily bread! This we must suffer indeed; but let them take care that they do not lose the common intercession, and beware lest this petition in the Lord’s Prayer be against them.

The Fifth Petition.

85 And forgive us our trespasses, as we forgive those who trespass against us.

86 This part now relates to our poor miserable life, which, although we have and believe the Word of God, and do and submit to His will, and are supported by His gifts and blessings, is nevertheless not without sin. For we still stumble daily and transgress because we live in the world among men who do us much harm and give us cause for impatience, anger, revenge, etc. 87 Besides, we have Satan at our back, who sets upon us on every side, and fights (as we have heard) against all the foregoing petitions, so that it is not possible always to stand firm in such a persistent conflict.

88 Therefore there is here again great need to call upon God and to pray: Dear Father, forgive us our trespasses. Not as though He did not forgive sin without and even before our prayer (for He has given us the Gospel, in which is pure forgiveness before we prayed or ever thought about it). But this is to the intent that we may recognize and accept such forgiveness. 89 For since the flesh in which we daily live is of such a nature that it neither trusts nor believes God, and is ever active in evil lusts and devices, so that we sin daily in word and deed, by commission and omission, by which the conscience is thrown into unrest, so that it is afraid of the wrath and displeasure of God, and thus loses the comfort and confidence derived from the Gospel; therefore it is ceaselessly necessary that we run hither and obtain consolation to comfort the conscience again.

90 But this should serve God’s purpose of breaking our pride and keeping us humble. For in case any one should boast of his godliness and despise others, God has reserved this prerogative to Himself, that the person is to consider himself and place this prayer before his eyes, and he will find that he is no better than others, and that in the presence of God all must lower their plumes, and be glad that they can attain forgiveness. 91 And let no one think that as long as we live here he can reach such a position that he will not need such forgiveness. In short, if God does not forgive without ceasing, we are lost.

92 It is therefore the intent of this petition that God would not regard our sins and hold up to us what we daily deserve, but would deal graciously with us, and forgive, as He has promised, and thus grant us a joyful and confident conscience to stand before Him in prayer. For where the heart is not in right relation towards God, nor can take such confidence, it will nevermore venture to pray. But such a confident and joyful heart can spring from nothing else than the [certain] knowledge of the forgiveness of sin.

93 But there is here attached a necessary, yet consolatory addition: As we forgive. He has promised that we shall be sure that everything is forgiven and pardoned, yet in the manner that we also forgive our neighbor. 94 For just as we daily sin much against God, and yet He forgives everything through grace, so we, too, must ever forgive our neighbor who does us injury, violence, and wrong, shows malice toward us, etc. 95 If, therefore, you do not forgive, then do not think that God forgives you; but if you forgive, you have this consolation and assurance, that you are forgiven in heaven, not on account of your forgiving, for God forgives freely and without condition, out of pure grace, because He has so promised, as the Gospel teaches, but in order that He may set this up for our confirmation and assurance for a sign alongside of the promise which accords with this prayer, Luke 6:37: Forgive, and ye shall be forgiven. Therefore Christ also repeats it soon after the Lord’s Prayer, and says, Matt. 6:14: For if ye forgive men their trespasses, your heavenly Father will also forgive you, etc.

97 This sign is therefore attached to this petition, that, when we pray, we remember the promise and reflect thus: Dear Father, for this reason I come and pray Thee to forgive me, not that I can make satisfaction, or can merit anything by my works, but because Thou hast promised and attached the seal thereto that I should be as sure as though I had absolution pronounced by Thyself. 98 For as much as Baptism and the Lord’s Supper, appointed as external signs, effect, so much also this sign can effect to confirm our consciences and cause them to rejoice. And it is especially given for this purpose, that we might use and practise it every hour, as a thing that we have with us at all times.

The Sixth Petition.

99 And lead us not into temptation.

100 We have now heard enough what toil and labor is required to retain all that for which we pray, and to persevere therein, which, however, is not achieved without infirmities and stumbling. Besides, although we have received forgiveness and a good conscience and are entirely acquitted, yet is our life of such a nature that one stands to-day and to-morrow falls. Therefore, even though we be godly now and stand before God with a good conscience, we must pray again that He would not suffer us to relapse and yield to trials and temptations.

101 Temptation, however, or (as our Saxons in olden times used to call it) Bekoerunge, is of three kinds, namely, of the flesh, of the world, and of the devil. 102 For in the flesh we dwell and carry the old Adam about our neck, who exerts himself and incites us daily to inchastity, laziness, gluttony and drunkenness, avarice and deception, to defraud our neighbor and to overcharge him, and, in short, to all manner of evil lusts which cleave to us by nature, and to which we are incited by the society, example and what we hear and see of other people, which often wound and inflame even an innocent heart.

103 Next comes the world, which offends us in word and deed, and impels us to anger, and impatience. In short, there is nothing but hatred and envy, enmity, violence and wrong, unfaithfulness, vengeance, cursing, raillery, slander, pride and haughtiness, with superfluous finery, honor, fame, and power, where no one is willing to be the least, but every one desires to sit at the head and to be seen before all.

104 Then comes the devil, inciting and provoking in all directions, but especially agitating matters that concern the conscience and spiritual affairs, namely, to induce us to despise and disregard both the Word and works of God, to tear us away from faith, hope, and love, and bring us into misbelief, false security, and obduracy, or, on the other hand, to despair, denial of God, blasphemy, and innumerable other shocking things. These are indeed snares and nets, yea, real fiery darts which are shot most venomously into the heart, not by flesh and blood, but by the devil.

105 Great and grievous, indeed, are these dangers and temptations which every Christian must bear, even though each one were alone by himself, so that every hour that we are in this vile life where we are attacked on all sides, chased and hunted down, we are moved to cry out and to pray that God would not suffer us to become weary and faint and to relapse into sin, shame, and unbelief. For otherwise it is impossible to overcome even the least temptation.

106 This, then, is leading us not into temptation, to wit, when He gives us power and strength to resist, the temptation, however, not being taken away or removed. For while we live in the flesh and have the devil about us, no one can escape temptation and allurements; and it cannot be otherwise than that we must endure trials, yea, be engulfed in them; but we pray for this, that we may not fall and be drowned in them.

107 To feel temptation is therefore a far different thing from consenting or yielding to it. We must all feel it, although not all in the same manner, but some in a greater degree and more severely than others; as, the young suffer especially from the flesh, afterwards, they that attain to middle life and old age, from the world, but others who are occupied with spiritual matters, that is, strong Christians, from the devil. 108 But such feeling, as long as it is against our will and we would rather be rid of it, can harm no one. For if we did not feel it, it could not be called a temptation. But to consent thereto is when we give it the reins and do not resist or pray against it.

109 Therefore we Christians must be armed and daily expect to be incessantly attacked, in order that no one may go on in security and heedlessly, as though the devil were far from us, but at all times expect and parry his blows. For though I am now chaste, patient, kind, and in firm faith, the devil will this very hour send such an arrow into my heart that I can scarcely stand. For he is an enemy that never desists nor becomes tired, so that when one temptation ceases, there always arise others and fresh ones.

110 Accordingly, there is no help or comfort except to run hither and to take hold of the Lord’s Prayer, and thus speak to God from the heart: Dear Father, Thou hast bidden me pray; let me not relapse because of temptations. Then you will see that they must desist, and finally acknowledge themselves conquered. 111 Else if you venture to help yourself by your own thoughts and counsel, you will only make the matter worse and give the devil more space. For he has a serpent’s head, which if it gain an opening into which he can slip, the whole body will follow without check. But prayer can prevent him and drive him back.

The Seventh Petition.

112 But deliver us from evil. Amen.

113 In the Greek text this petition reads thus: Deliver or preserve us from the Evil One, or the Malicious One; and it looks as if He were speaking of the devil, as though He would comprehend everything in one, so that the entire substance of all our prayer is directed against our chief enemy. For it is he who hinders among us everything that we pray for: the name or honor of God, God’s kingdom and will, our daily bread, a cheerful good conscience, etc.

114 Therefore we finally sum it all up and say: Dear Father, pray, help that we be rid of all these calamities. 115 But there is nevertheless also included whatever evil may happen to us under the devil’s kingdom-poverty, shame, death, and, in short, all the agonizing misery and heartache of which there is such an unnumbered multitude on the earth. For since the devil is not only a liar, but also a murderer, he constantly seeks our life, and wreaks his anger whenever he can afflict our bodies with misfortune and harm. Hence it comes that he often breaks men’s necks or drives them to insanity, drowns some, and incites many to commit suicide, and to many other terrible calamities. 116 Therefore there is nothing for us to do upon earth but to pray against this arch-enemy without ceasing. For unless God preserved us, we would not be safe from him even for an hour.

117 Hence you see again how God wishes us to pray to Him also for all the things which affect our bodily interests, so that we seek and expect help nowhere else except in Him. 118 But this matter He has put last; for if we are to be preserved and delivered from all evil, the name of God must first be hallowed in us, His kingdom must be with us, and His will be done. After that He will finally preserve us from sin and shame, and, besides, from everything that may hurt or injure us.

119 Thus God has briefly placed before us all the distress which may ever come upon us, so that we might have no excuse whatever for not praying. But all depends upon this, that we learn also to say Amen, that is, that we do not doubt that our prayer is surely heard, and [what we pray] shall be done. For this is nothing else than the word of undoubting faith, which does not pray at a venture, but knows that God does not lie to him, since He has promised to grant it. 120 Therefore, where there is no such faith, there cannot be true prayer either.

121 It is, therefore, a pernicious delusion of those who pray in such a manner that they dare not from the heart say yea and positively conclude that God hears them, but remain in doubt and say, How should I be so bold as to boast that God hears my prayer? For I am but a poor sinner, etc.

122 The reason for this is, they regard not the promise of God, but their own work and worthiness, whereby they despise God and reproach Him with lying, and therefore they receive nothing. 123 As St. James 1:6 says: But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. 124 Behold, such importance God attaches to the fact that we are sure we do not pray in vain, and that we do not in any way despise our prayer.

 (Source: https://bookofconcord.org/large-catechism/lords-prayer/ )