The Lord’s Prayer: Sixth Petition

106. 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, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

We face three great enemies: the flesh, the world, and the Devil (cf. Eph. 2:2-3). Failure to address any one of these will leave us anemic and susceptible to danger in battle. Overemphasis on any one of these leave us theologically imbalanced.¹ For the Reformed, we are often so overdeveloped in our understanding of total depravity and the weakness of the flesh that we underappreciate the significance of demonic activity, so as to overlook this as an important force that opposes us in our spiritual warfare. Instead, we have to take all three enemies seriously if we are to be victorious in our fight against sin as Christians.²

The Flesh

Humbly acknowledging our weakness is an important part of our fight against temptation. This is why we need to pray, “And lead us not into temptation, but deliver us from evil” (Mt. 6:13). Temptation refers to anything that moves or excites us towards what is evil.³ It is what threatens to draw us away from God (cf. Deut. 8:2). Temptation is always rooted in a lie that makes us doubt God’s goodness to lure us away in the pursuit of something we think is better.⁴ Temptations can come from within and without. That is to say, temptations work either by allowing evil intoour hearts or drawing evil out of them.⁵ We must be careful, however, never to attribute any moral evil to God, or to blame his providence. We can be sure that wherever our temptations come from, they never come from God (Ja. 1:13-14).

Internal temptations arise from our depraved nature (Jer. 17:9).⁶ In Romans, chapter 7, this is described as “the sin that dwells in me” (v. 17), “the flesh” (v. 18), “lust” (vv. 7-8; cf. 1 Jn. 2:16), and “the law of sin which is in my members” (v. 23).⁷ As a result of our depravity, we have disordered affections, which incline us towards all sorts of evil. Importantly, it is not only the completed act (e.g., adultery), but the temptation itself (e.g., lusting) that is sin.⁸ Therefore, “every temptation which proceeds from an internal source is to be deplored.”⁹ These may appear differently in each person, but every inward temptation is commonly rooted in our sinful human nature:

“Because of original sin, the seed of every sin still remains in our hearts. We may, because of age, constitution, context, gender, etc., feel the force of certain temptations more than others. A poor young boy may be tempted to steal a candy bar where a wealthy elderly man would not struggle at all, since he no longer enjoys sweets and, even if he did, could afford to pay for them. A teenage boy will ordinarily have greater temptations toward pornographic images than a teenage girl. But whether young or old, poor or rich, male or female, we would still be surprised what is lurking in our hearts, ready to devour us… Context, time, circumstance, and other factors account for why a person does not fall into every temptation possible.”¹⁰

Our flesh conspires with the world and Devil against us (Gen. 6:5; 8:21; Rom. 7:23). Accordingly, inward temptations are made more forceful when accompanied by outward temptations, which are planted by Satan, who is also known as the temper (Mt. 4:3) and the father of lies (cf. Gen. 3:1-5, 13; Jn. 8:44; 2 Cor. 11:3; 1 Tim. 2:14; Rev. 12:9). He excites our imaginations and entices our senses towards things that are forbidden. He allured Eve to the beauty of the forbidden tree (Gen. 3:6), Achan to foreign treasure (Jos. 7:21), and David to naked Bathsheba (2 Sam. 11:2).¹¹ We will learn more about Satan’s devices below.

The World

The world is Satan’s ally. For this reason, Satan is said to be the prince of the power of the air (Eph. 2:2) the god of this age (2 Cor. 4:4), and the ruler of this world (Jn. 14:30). In this context, the term world collectively refers to first, wicked men (1 Jn. 5:19) who oppress the godly (Jn. 15:18) and corrupt the innocent (Pr. 1:11-14); second, the evil culture and wicked customs that surround us and frequently entice men to sin (cf. Eph. 2:2-3; 1 Jn. 2:15-16); and third, nature in general in so far as it becomes an object of idolatry and inordinate affection (cf. Job 31:26-28).¹²

Moreover, in view of Satan’s ability to manipulate nations and people, we need to recognize that much of the present world system is under his influence (cf. Dan. 10:13). “Behind the dictators, the totalitarian systems, the persecuting powers, the capricious tyrants of this earth, [and even democratic Western governments!] the Bible sees Satan and his subalterns arrayed against mankind in general and the Church of God in particular.”¹³ However, Satan is a subtle foe. Only Christians trained by God’s Word will usually recognize Satan’s political presence behind human governments and culture, whereas others will generally see nothing more than flesh and blood (Eph. 6:12). As Christians, we must live as sojourners, pilgrims, and strangers in the present world (1 Pet. 2:11). We cannot be friends with the world (Ja. 4:4), and those who set their hearts on earthly things should expect no part in heaven (cf. Phl. 4:18-19; 2 Tim. 4:10).

Satan, Our Adversary

Having addressed the flesh and the world in some depth (both above and in previous lessons), we now turn our attention to our fierce nemesis, Satan. Whoever will have God as his friend will by necessity have Satan as his enemy.¹⁴ Satan’s name literally means “adversary.” He is first, an adversary of God himself, and second, an adversary to those whom God honors with his friendship. He is also known as the Devil (“slanderer”; Deut. 32:17; Ps. 106:37), Apollyon (“destroyer”), and Belial (“worthlessness” or “wickedness”), and described as the Dragon (a name referring to his opposition to God’s people) and the Serpent (because of his cunning).¹⁵

Satan is thousands of years old. Though he is an ancient foe, he is not infirmed. He was present alongside Adam at the very beginning of history; he viciously fought against Jesus Christ; and he continues to molest the Church of God.¹⁶ Satan does nothing except evil and all evil that exists in the universe originated with him.¹⁷ Not being content to be left alone in his fallen condition, he delights in causing others to fall like him. Accordingly, a large number of angels apostatized with Satan (cf. Jude 6).¹⁸ These are variably called evil spirits, demons, and devils. Under the rule of Satan, this confederacy of evil tirelessly try ruin all mankind, both temporally and eternally (Lk. 13:11, 16; Acts 10:38; 2 Cor. 12:7; 1 Thess. 2:18). John Brown of Haddington (1722-1787) remarked:

“There exists a numerous race of unembodied intelligent beings, occupying a higher place than man in the general scale of existence who have lost the moral integrity in which they were created, and who, though under the control of the Supreme Providence, are constantly engaged in an attempt, by a variety of methods, and particularly by influencing in a malignant manner the minds of men, to uphold and extend the empire of evil in the universe of God.”¹⁹

But despite their efforts, Satan and his evil angels still find themselves doing God’s bidding as unwitting instruments (1 Ki. 22:23; 1 Cor. 5:5; 1 Tim. 1:20). They mark out those who are Satan’s, much in the same way that the holy angels mark out God’s people on earth (cf. Rev. 7:3; Ez. 9:4-6).²⁰ The Book of Revelation reveals that demonic activity is behind earthly rulers, governments, worldly religions, and historic movements (e.g. Rev. 9:1-11; 12:3-6; etc.).

Satan and his demons are real beings. They exhibit emotions like fear (Lk. 8:27-33). They know the true God and shudder (Ja. 2:19). They are behind all forms of idolatry (Deut. 32:17). Demons are active throughout the ages. Demonic activity is described in the Garden of Eden (Gen. 3), in the ancient days of Job (Job 1:6-12; 2:1-7), at the time of King Saul (1 Sam. 16:14; 23; 28:7-13) and King David (1 Chr. 21:1), as well as at the time of the divided kingdom (e.g., 1 Ki. 22:20-22; 2 Ki. 9:22; 21:5-7; 2 Chr. 18:21-22), during the days of Jesus (e.g., Mt. 8:28-34; Mk. 5:1-20; Lk. 8:37-43), and during the apostolic age (Acts 16:16-18).

While on one hand we need to acknowledge our enemy’s might, on the other hand we need to avoid any exaggerated views of Satan. We can be sure that our enemy is not equal with God. He is not omniscient, omnipresent, or sovereign. Rather, Satan is described as a defeated foe, disarmed, judged, and rendered powerless by God (Heb 2:14; Jn. 12:31-32; 16:11; 1 Jn. 3:8 cf. Lk. 11:20; Rev. 20:1-3). Satan and his evil forces were decisively defeated at the cross by Christ’s death and resurrection. At Calvary, our Lord “disarmed principalities and powers” and “made a public spectacle of them, triumphing over them” (Col. 2:14-15). This was proven by Christ’s resurrection and ascension. This is what Jesus meant when he declared, “Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all peoples to Myself” (Jn. 12:31-32). Any apparent authority that Satan may still flaunt is a lie. As one pastor-theologian put it, “Satan is an imposter, a squatter with no rights.”²¹ We can be assured that Satan has no authority over those in Christ (Jn. 14:30). In Christ, the believer is safe because “the wicked one does not touch him” (1 Jn. 5:18). Scripture teaches that at the time of conversion, Christians are securely delivered “from the power of Satan to God” (Acts 20:18). Therefore, we can be confident of our victory over Satan when the triumph of Christ is given its proper place (2 Cor. 2:14).

On the other hand, we should not underestimate this powerful foe either. Though mortally wounded, Satan is still a vicious enemy. He is not a force to be trifled with. Against him, we face a creature who is far more powerful than any human being,²² with greater intelligence,²³ and one who possesses far better theology than us.²⁴ As such, it would be a grave error to be minimize Satan’s influence. Even though Satan has been bound and defeated, this does not mean he is inactive. “Although the abyss is their proper habitation, yet under the permissive will of God and for his own purposes they are allowed a certain activity on the earth until that day [i.e., final judgment] when they will be confined to the abyss forever.”²⁵

Satan’s Devices

We need to understand the enemy’s deadly stratagems, “lest Satan should take advantage of us” (2 Cor. 2:11).²⁶ These are called his “devices” (2 Cor. 2:11), “wiles” (Eph. 6:11), and the “depths of Satan” (Rev. 2:24). In the same way that we disarm a magician when we understand his tricks, we are able to better resist Satan when we recognize his schemes. Satan seeks to tempt, harm, attack, accuse, lie, curse, deceive, condemn, observe, and molest. He performs deceiving wonders, advances evil knowledge, and spreads his influence throughout the earth. Satan works disobedience in unbelievers (Eph. 2:2) and blinds their minds to God’s truth (2 Cor. 4:3-4; Acts 26:18). He can enter into people to take possession of them (1 Sam. 16:14; Lk. 22:3; Jn. 13:27). He can plant thoughts into the human heart to do evil (Jn. 13:2; Acts 5:3) and hold them captive to do his will (2 Tim. 2:26). It seems that Satan is especially fascinated by God’s people. Scripture tells us that Satan asks to personally sift us like wheat (Lk. 22:31), and to tempt us (cf. Mt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13), such that true believers may sometimes even be unwittingly used by Satan in his schemes (1 Chr. 21:1; Mt. 16:23). Satan constantly accuses God’s people (Zech. 3:1; Rev. 12:10) and can even assault them (2 Cor. 12:7; Rev. 2:9-10). Yet Satan does all these things with the greatest subtlety and craftiness (2 Cor. 11:3), pretending to be an angel of light (2 Cor. 11:14).

This is to say, Satan often executes his plans without ever being perceived. He is cunning with extraordinary skill and power. He lays traps for us using all sorts of materials—not only with things that are by nature evil, but also with objects that are neutral or positively good (the latter which can be easily abused).²⁷ The Puritan Thomas Brook (1608-1680) warned that Satan hides the hook of sin—like a fisherman who baits a hook and conceals it. Satan conceals the ugliness of sin and only presents the apparent beauty. He masquerades the heinousness of sin as enjoyment. He twists the truth by calling evil good and good evil (Isa. 5:20). He coaxes us by telling us that “It’s just a small sin” and downplays the difficulty of repentance.²⁸ Satan dresses up his work, but dresses down God’s work (cf. Gen. 3). He presents himself as a benevolent, but the Almighty as miserly.

“Satan promises the best, but pays with the worst: he promises honor and pays with disgrace, he promises pleasure and pays with pain, he promises profit and pays with loss, he promises life and pays with death; but God pays as he promises, for all his payments are made in pure gold.”²⁹

“Presumption is Satan’s draw-net, by which he drags millions to hell. By this temptation he often draws the godly to sin. They presume upon their privileges or graces, and so venture on occasions of sin.”³⁰

We should never expect a ceasefire or truce from this enemy. Satan bombards us with relentless temptations. The Reformed Physician Richard Gilpin (1625-1700) described this as, “Satan’s diligence.”³¹ Satan is far more persistent in his work of malice than we are in our work of holiness. His work is pure pleasure for him. “It is nothing for him to ‘compass sea and land,’ to labour to the utmost in his employment; it is all his business to tempt and destroy, and his whole heart is in it. Hence intermission or cessation cannot be expected. He faints not by his labour; and his labour, with the success of it, is all the delight we can suppose him to have… he never fails to pursue every advantage which he gets against us to the utmost.”³² Satan conducts his work with the greatest skill and attention. His temptations are custom-made for each of us. “Satan never sets a dish before men that they do not love.”³³

“The devil shapes himself to the fashions of all men. If he meets with a proud man, or a prodigal man, then he makes himself a flatterer; if a covetous man, then he comes with a reward in his hand. He hath an apple for Eve, a grape for Noah, a change of raiment for Gehazi, a bag for Judas. He can dish out his meat for all palates; he hath a last to fit every shoe; he hath something to please all conditions.”³⁴

Practical Application

There are many practical applications from today’s lesson. First, we need to pray for victory. the road we are called to travel is narrow and straight (Mt. 7:14), and we are instructed not deviate to the right or to the left (Prov. 4:27). Danger is all around us. On one side, Satan presses against us with his unrelenting attacks. On the other side, the world alternately lures and persecutes. From the inside, our flesh pulls us down. In this life, there is no rest from this grisly war (Eccl. 8:8). Our enemies are admittedly more numerous and powerful than we are. Therefore, we cannot look to ourselves, but only God for deliverance. Like King Jehoshaphat, we should pray: “O our God, will You not judge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You” (2 Chr. 20:12).

“Show God his promise. Prayer is nothing but the promise reversed, or God’s Word formed into a request and returned by faith to him again. Show God his own hand in such promises as these: ‘Sin shall not have dominion over you’ (Rom. 6:14); and ‘He will subdue our iniquities’ (Mic. 7:19). A good man is as good as his word, and is not this true of God also?”³⁵

Let us earnestly go to God for help because prayer is often necessary to obtain the fulfillment of his promises.³⁶ For this reason, Jesus urged his disciples: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Mt. 26:41).

Second, the call to watchfulness includes personal duty.³⁷ We need to avoid, as much as possible, anything that would cause us to stumble (Mt. 5:29-30), so as to not make any provision for the flesh (Rom. 13:14).³⁸

“[A] man acts with imprudence, overweening confidence, and rashness, who, either trusting to his own strength, or hoping to obtain, in an extraordinary measure the aim of Divine grace, does not hesitate to place himself in those situations in which others stronger than he, or perhaps in which [he] himself has formerly fallen.”³⁹

In other words, if we are sincere about our request that God would not lead us into temptation, we should notdeliberately place ourselves into the path of temptation either! Think about how inconsistent it would be if we prayed to God that we would be delivered from temptation, yet at the same time, we are not careful to avoid temptation, but rather deliberately plunge ourselves into it. By praying that we may be kept from temptation, we may be saying that we want to avoid temptation with our lips; but if we still willingly run to it, we are actually showing the opposite with our actions.⁴⁰

Consider this example, told by Augustine of Hippo (354-430), about his friend, Alypius. This young man was described as one who loved virtue and abhorred violence. But one day, Alypius’ friends found him and pressured him to join them on their way to the amphitheater to watch the gladiators fight. He protested, “Though you drag my body to that place, and there place me, can you force me to give my mind and lend my eyes to these shows? Thus shall I be absent while present, and so shall overcome both you and them.” When they arrived, they found the best seats available. Alypius proceeded to close his eyes and was determined to shut the wickedness out of his mind. But he could not shut off his ears. At the sound of the crowds cheering wildly (after one of the combatants fell), Alypius was overcome by curiosity and opened his eyes to gaze upon the scene. In that instant, Alypius’s soul was struck with a deeper wound than the gladiator’s body. Instead of turning his eyes away, he drank in the madness and delighted in the cruel entertainment before his eyes. “He looked, shouted, was excited, [and] carried away with him the madness which would stimulate him to return, not only with those who first enticed him, but also before them, yea, and to draw in others.”⁴¹ Thus, having fallen to sin, Alypius desired to have others join him too. Let us learn from Alypius’ tragic example to act with caution, to be on guard against temptation, and to never presume to be safe from danger. “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12).

Third, God has provided us with the ordinary means of grace as precious remedies against Satan’s devices.⁴² These remedies are not earthly (2 Cor. 10:4-5), but spiritual. Material devices are utterly useless in this regard.⁴³ In our fight against Satan and his demons, Scripture commends to us nothing except prayer, battle, and the whole armor of God (Eph. 6:11-18). We are given the ordinary means of grace as instruments of defense and attack.

“Satan’s temptations are grievous to us, but our prayers are more grievous to him.”⁴⁴

“We should strive to be freed from their snares, by repentance (2 Tim. 2:25-26) and faith in the deliverer (Heb. 2:15), by the use of the ministry (Acts 26:18; Mk. 3:15; Mt. 10:1), by prayers (Mk. 9:29), and by prayers and fasting (Mt. 17:21; 15:22). For those who have been delivered, it stimulates them to love toward the deliverer (Mk. 16:29; Lk. 7:44), gratitude and glorification of the deliverer (Lk. 8:33, 39; Ps. 107:14-15), and vigilance, so that they are not caught again by the snares of Satan (1 Pet. 5:8).”⁴⁵

While we may be tempted to directly engage with the kingdom of darkness (i.e., by commanding evil spirits or exorcising them), this is a pagan response, not a Christian one.⁴⁶ Rather we are to face our spiritual enemies through Word, sacrament, and prayer. This is how we grasp divine help. For example, Michael, an unfallen archangel, did not directly cast out Satan, but pleaded to God to rebuke Satan instead (Jude 9). Even the Lord Jesus Christ prayed for his disciples that God would uphold them against Satan’s assaults (Lk. 22:31-32).

Fourth, the sixth petition does not mean that God will remove all temptation from our midst, or that we will be prevented from ever sinning again, or that we will be made immune to Satan’s assaults (cf. Ja. 1:2-3). No, while we remain on earth, we should not expect to be freed from the presence of sin, or placed outside the reach of the devil. Rather, this is a prayer that we would not be dominated by sin’s power (cf. Ps. 119:133). This is to say, we should not expect exemption from all possible temptations, but instead to ask God that (according to his providential care and supernatural intervention) he may give us with the necessary strength to stand against temptation and the attacks of the devil when they come (cf. Ps. 25:20-21). We can take comfort in knowing that anything we face is under the watchful eye of our heavenly Father who restrains evil. “We must hold it as certain that no temptation befalls anyone but agreeably to the permission and government of God.”⁴⁷ God is faithful and will not allow us to be tempted beyond what we are able (1 Cor. 10:13). Our enemies are not invincible, but operate within boundaries imposed upon them by God (cf. Job 1:12; 2:6). Though Satan, our adversary, is formidable and dangerous, we should also acknowledge that there are limitations placed on his madness and power.⁴⁸ All creatures, including Satan and his demons, are completely subject to God’s sovereignty, and therefore they can do nothing without his permission (e.g., Jer. 4:10; 1 Ki. 22:22; 1 Chron. 21:1; cf. 2 Sam. 24:1). As Martin Luther pointed out, “Even the devil is God’s devil.”⁴⁹

Finally, God works all things out, even the temptations we face, ultimately to our advantage (2 Cor. 12:9; 7:11; Rom. 8:28). God uses temptations to reveal the inward weaknesses of a Christian’s heart, and to expose Satan’s devices. In so doing, a Christian grows in humility and becomes better equipped to withstand future temptations.⁵⁰ As we progressively gain victory over temptations by God’s strength, we become increasingly conformed to the image of God’s Son, Jesus Christ, who himself was not spared from temptation either (Lk. 4:1-13; cf. Heb. 2:18; 5:8-9), but proved himself stronger than Satan (Lk. 8:29; 11:21-22; Mk. 9:25; Mt. 10:1; 1 Jn. 3:8).

“[Satan] may be a roaring lion, but our Samson has torn him to pieces (Judg. 14:5); our David has slain him (1 Sam. 17:49); our lion from the tribe of Judah has conquered him (Rev. 5:5). He may be that great dragon (Rev. 12:3), but our leader will be a venom against him (Hos. 13:14). He may be Leviathan and the serpent, but our leader is a hard, great, and strong sword against Leviathan the twisting serpent, the murdering dragon who is in the sea (Isa. 27:1). He may be Behemoth, whose bones are rods of brass, like bars of iron (Job 40:18), but meanwhile, captured by our leader as if with a fishhook and cord (Job 40:20), he is bound in eternal chains of darkness (Jude 6). And so that we would not be in doubt at all about the victory, let us ponder that this leader of ours has been tempted in all things like us, and accordingly, he can and will help those who are tempted (Heb. 2:18). And meanwhile, this contest itself will be so directed by our leader that from it some advantage and benefit will redound to us (2 Cor. 12:9; 7:11; Rom. 8:28).”⁵¹

So, we know that Satan has been defeated and all of God’s people delivered. In light of this, we can be comforted to know that our present struggles are to refine us and to prove our faith genuine (1 Pet. 1:7).

“When the struggle of virtue shall be successfully terminated, we shall be admitted to sing this glorious triumphant song: I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.”⁵²

Hallelujah, Amen!

Footnotes

1
For example, overemphasis on the demonic can leave us in charismatic chaos.
2
“No man can enjoy the delightful sense of his justification, who does not earnestly seek his sanctification. Now, and important part of sanctification is the hatred and avoidance of sin.” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 344.
3
John Owen defined it more fully this way: “Temptation, then, in general, is any thing, state, way, or condition that, upon any account whatever, has a force or efficacy to seduce, to draw the mind and heart of a man from its obedience, which God requires of him, into any sin, in any degree of it whatever.” Owen John. The Works of John Owen. 24 vols., ed. W. H. Goold. T&T Clark, 1850-53, 6:96.
4
Augustine elaborated that it is the personal experience of everyone who sins that the same process that is described in Gen. 3 (also James 1:13-15) is repeated again. “The mind entertains the idea of sin, the imagination beautifies and converts it into a fascinating ideal, desire reaches out to it, and the will goes ahead and does it… Sin started with lying (John 8:44); it is based on illusion, an untrue picture, an imagined good that was not good.” Bavinck, Herman. Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ. Baker Academic, 2006, pp. 67-69.
5
“It is raising up in the heart, and proposing unto the mind and affections, that which is evil; trying, as it were, whether the soul will close with its suggestions, or how far it will carry them on, though it do not wholly prevail. Now, when such a temptation comes from without [i.e., external to us], it is unto the soul an indifferent thing, neither good nor evil, unless it be consented unto; but the very proposal from within [i.e., internal to us], it being the soul’s own act, is its sin” Owen, John. Works, 6:194.
6
As Robert Murray M’Cheyne famously said, “the seeds of all sins are in my heart.” Memoir and Remains of the Rev. Robert Murray M’Cheyne. William Middleton, 1846, p. 154. Emphasis mine. Similarly, John Owen observed, “Temptations and occasions put nothing into a man, but only draw out what was in him before.” Works. 6:169.
7
In the same chapter of Romans, we are given a vivid description of the ongoing plight of a regenerated believer who struggles against his besetting sin.
8
“As concupiscence [i.e., evil desires] is an act of our soul, no excitement to evil can arise from that cause without polluting the soul itself.” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 347. Similarly, John Davenant noted, “although the faculty of desire itself is not sin, yet the inclination and propensity of it to evil is sin; even in one asleep, when it does not at all actually incline to sin” A Treatise on Justification, 1:127. Likewise, John Owen observed, “Now, when such a temptation comes from without, it is unto the soul an indifferent thing, neither good nor evil, unless it be consented unto; but the very proposal from within, it being the soul’s own act, is its sin.” Works. 6:194.
9
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 348.
10
Jones, Mark. Knowing Sin: Seeing a Neglected Doctrine Through the Eyes of the Puritans. Moody Publishers, 2022, pp. 170-171.
11
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 350.
12
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 351-352. This is in contrast to the other uses of the term “world” in the Bible. For example, sometimes the word world can refer to God’s good creation (Ps. 24:1; cf. 1 Cor. 3:22; 7:31).
13
Leahy, Frederick. Satan Cast out: A Study in Biblical Demonology. Banner of Truth Trust, 1990, p. 53. The small note in parenthesis is mine.
14
Christians must express a mutual hatred towards Satan (Gen. 3:15). After all, all who desire to pursue true holiness must shun Satan and all his deadly works.
15
Leahy, Frederick. Satan Cast out: A Study in Biblical Demonology. Banner of Truth Trust, 1990, pp. 19-20.
16
“He assaulted the first Adam in Paradise, and ‘beguiled him through his subtlety’ [2 Cor. 11:3]. He made an attempt on the second Adam in the wilderness, but his efforts were foiled. Disappointed in that expectation, he bends all his attack on those whom Christ has claimed to be his own…. He is roused to rage and fury, and, ‘like a roaring lion,’ pursues and besets them from every quarter, ‘seeking whom he may devoir’ [1 Pet. 5:8].” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 343.
17
Satan was the author of his own fall (Jn. 8:44; 2 Pet. 2:4). Although the specific circumstances of Satan’s fall are not revealed, Scripture hints that pride was present (1 Tim. 3:6). Satan is also described as a murderer from the beginning and a liar (Jn. 8:44).
18
Scripture mentions elect angels who were kept from falling (1 Tim. 5:21) and contrasts them with the reprobate angels destined for chains of darkness (2 Pet. 2:4; Jud. 6) and eternal fire (Mat. 25:41).
19
Brown, John. Expository Discourses on the First Epistle of the Apostle Peter. R. Carter & Brothers, 1851, p. 741. Discourse 23.
20
God traced out the nations and apportioned them according to the Sons of God (cf. Deut. 32:8).
21
Leahy, Frederick. Satan Cast out: A Study in Biblical Demonology. Banner of Truth Trust, 1990, p. 31.
22
“They are mighty (Mt. 12:29), like armed men (Lk. 11:21) and roaring lions (1 Pet. 5:8)… They also have great strength over elements, meteors, plants, and animals (Job 1:12, 16; Rev. 7:2-3)… They can… do amazing things which exceed human understanding.” Van Mastricht, Petrus. Theoretical-Practical Theology, Volume 3. Reformation Heritage Books, 2021, pp. 221-222. Consider, for example, 1 Kings 20:35 and its parallel passage in Isaiah 37:36, which describe how a single angel wipes out an army of 185,000 soldiers in one fell swoop! The angel-to-killed ratio of 1-to-185,000 exceeds the number of fatalities from each atomic bomb dropped on Hiroshima and Nagasaki! One source estimated that “By the end of 1945, the [atomic] bombing had killed an estimated 140,000 people in Hiroshima, and a further 74,000 in Nagasaki.” From: https://www.icanw.org/hiroshima_and_nagasaki_bombings (accessed April 4, 2023).
23
Demons’ vast knowledge of natural and supernatural things is where they get their name. “From the knowledge natural to them, they are called demons (Mt. 8:31; Mk. 5:12)… The ancient Greek δαίμων [daimon]… was thought to have been derived from δαήμων [daemon], ‘knowing.’” Van Mastricht, Petrus. Theoretical-Practical Theology, Volume 3. Reformation Heritage Books, 2021, p. 217; fn. 7.
24
Jonathan Edward described, “Thus the devil has, undoubtedly a great degree of speculative knowledge in divinity; having been, as it were, educated in the best divinity school in the universe, viz. the heaven of heavens. He must [necessarily] have such an extensive and accurate knowledge, concerning the nature and attributes of God, as we, worms of the dust, in our present state, are not capable of.” Edwards, Jonathan. True Grace, Distinguished From The Experience Of Devils, in Works of Jonathan Edwards, Volume 25, Sermons and Discourses, ed. Wilson H. Kimnach (New Haven, Yale University Press, 1957-2008), pp. 614-615.
25
Leahy, Frederick. Satan Cast out: A Study in Biblical Demonology. Banner of Truth Trust, 1990, p. 29. “There is no hint in Scripture that Satan’s forces would, in due course, be less vicious in their attacks on mankind than when Christ was on earth, and there is nothing in human experience to suggest a relaxation on Satan’s part.” Ibid, p. 143.
26
The context of 2 Corinthians 2:1-11 is that the Apostle Paul was instructing the church to forgive a repentant man—possibly same man as 1 Corinthians 5 who was earlier caught in heinous sexual sin. In both places (1 Cor. 5:5 and 2 Cor. 2:11), the Apostle Paul speaks about Satan’s activity—in the first case, Satan’s influence was present when they tolerated an unrepentant sin and allowed it to remain undisciplined (1 Cor. 5:6), and in the second, it was their failure to restore a repentant brother (2 Cor. 2:7).
27
“He clothes sin with the appearance of virtue. Greed is ‘saving,’ lust is ‘love,’ abortion is ‘self-care,’ drunkenness is ‘medication,’ and laziness is ‘rest’… Satan also ensnares us with things that are lawful. Hard work can be a temptation to us who want riches, glory, and honor. Or hard work can keep a father away from caring for his family. Family and friends, work and sports, education and music are all fuels in the engine of Satan’s temptations. He does not even need to allure us with something obviously sinful, but can take good things and twist them because we are prone to abuse good gifts.” Jones, Mark. Knowing Sin: Seeing a Neglected Doctrine Through the Eyes of the Puritans. Moody Publishers, 2022, p. 173. Emphasis mine. “The good that he promises to be obtained by sinning, he exaggerates as the highest good; the means which he shows for obtaining it, as if they were trivial; the danger of the evil which could threaten by sinning, he removed or makes light of. This multitalented artist offered a specimen of his craft in both the first Adam (Gen. 3) and the second one (Mt. 4).” Van Mastricht, Petrus. Theoretical-Practical Theology, Volume 3. Reformation Heritage Books, 2021, p. 224.
28
Recall, true repentance is a divine grace that can only be exercised according to God’s grace.
29
Brooks, Thomas. The Works of Thomas Brooks, ed. Alexander B. Grosart. Banner of Truth, 2001, 2:322.
30
Watson, Thomas. The Lord’s Prayer. The Banner of Truth Trust, 1965, p. 272.
31
Gilpin, Richard. Daemonologia Sacra: or, A Treatise of Satan’s Temptations, in Three Parts. Wipf and Stock Publishers, 2007, p. 45.
32
Ibid.
33
Watson, Thomas. The Lord’s Prayer. The Banner of Truth Trust, 1965, p. 293.
34
Jenkyn, William. A Puritan Golden Treasury, compiled by I.D.E. Thomas, by permission of Banner of Truth, Carlisle, PA. 2000, p. 76.
35
Gurnall, William. The Christian in Complete Armour, Volume 3. Banner of Truth Trust, 1989, p.119.
36
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 365.
37
Recall from our lesson on the fourth petition, God’s providential care does not negate human responsibility.
38
“The Israelites used to build their houses with flat roofs and people would commonly walk on the rooftops. God therefore issued a law that every man should have rails installed around the edges of their roofs to prevent a person from falling off and dying. This is recorded in Deut. 22:8. This law is instructive to us in principle. This law, which guards against physical death, teaches us to take similar precautions not to fall into sin, which carries with it the penalty of eternal death. We should, as it were, fix a guardrail around ourselves, to protect us from falling to our deaths. This also means that we should take care never to step foot upon a roof that has no rails, especially because we are naturally inclined to fall. Our lusts and sinful nature within us act as our enemies, always trying to draw us into sin. If a man was to stand on a roof, and there were enemies all around him, pulling and dragging him, would he, in such a case, dare to stand near the edge? Or, for his own safety, would he not strive to keep a safe distance?” Modernized English (by myself) based on Jonathan’s Edwards’ sermon “Temptation and Deliverance,” taken from The Works of Jonathan Edwards. Vol. 2. Banner of Truth, 1997, pp. 226-233.
39
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 365.
40
Paraphrased (by myself) from Jonathan’s Edwards’ sermon “Temptation and Deliverance.”
41
Augustine. The Confessions of St. Augustine: Translated and Annotated by of J.C. Pilkington. Fine Editions Press, N.D., pp. 90-93; book 6, chapters 7 and 8.
42
There is an entire book entitled “Precious Remedies Against Satan’s Devices” by the Puritan Thomas Brooks on this topic.
43
“Holy water, the utterance of the name of Jesus, the use of relics, the sign of the cross, any consecrated things, a figure of the cross…” are superstitious and ineffective. Van Mastricht, Petrus. Theoretical-Practical Theology, Volume 3. Reformation Heritage Books, 2021, p. 239.
44
Spurstowe, William. The Wiles of Satan. Soli Deo Gloria Publications, 2004, pp. 90-91.
45
Ibid, p. 241.
46
William Perkins (1558-1602), the Father of the Puritans, wrote extensively on demonology. He cautioned against reckless engagement with the demonic. He warned that Christians should avoid places “which are certainly known to be haunted with evil spirits… unless it be within the compass of his calling, or else [if we have] a true extraordinary motion of God’s Spirit so to do. We are therefore rather to avoid them, than wittingly and willingly thrust ourselves into the danger of such places; for if God has given liberty unto Satan to possess such places as have been consecrated to idolatry, or defiled by oppression and blood, or such like abominations, why should we without warrant from God, put ourselves into his hands?” Perkins, William. The Works of William Perkins (Kindle Locations 6815-6820). Reformation Heritage Books. Kindle Edition.
47
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 357.
48
For example, he cannot bend the will to act contrary to its nature. He cannot exert absolute control over anyone or anything.
49
From the article (without an attributed author) published on Ligonier Ministries, available here: https://www.ligonier.org/learn/devotionals/gods-devil (accessed April 2, 2023).
50
In response to the question, “What good comes from temptation?” the Puritan Thomas Watson responded, “Better is that temptation that humbles than that duty which makes us proud.” The Lord’s Prayer. The Banner of Truth Trust, 1965, p. 299.
51
Van Mastricht, Petrus. Theoretical-Practical Theology, Volume 3. Reformation Heritage Books, 2021, p. 245.
52
Based on 2 Tim. 4:7-8. Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 369.

Footnotes

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