Whatever Shall We Pray in Times Like These?

Some think the President of the United States is unqualified and unfit to hold office. Some think this man is the best chance to turn America around peacefully. Providence has caused many more hurricane landfalls on the US mainland than in the past ten years. Russia and China continue to use their proxies, Iran and North Korea, respectively, to cause strife in the world with the goal of overturning the existing world order. Whatever shall we pray in times like these?

The Lord Jesus Christ, when His followers requested: “Lord, teach us to pray, as John taught his disciples,” said:

Pray then like this:

“Our Father in heaven,

hallowed be your name.

Your kingdom come,

your will be done,

on earth as it is in heaven.

Give us this day our daily bread,

and forgive us our debts,

as we also have forgiven our debtors.

And lead us not into temptation,

but deliver us from evil.”

Matthew 6:9-13 English Standard Version (ESV)

And the Lord prefaced His instruction with a reassurance: “Your Father knows what you need before you ask him.”

So, should we merely repeat this prayer verbatim, or use it as a template for our own requests of the Living God? Let’s see what John Calvin had to say:

Do therefore pray thus …It was not the intention of the Son of God… to prescribe the words which we must use, so as not to leave us at liberty to depart from the form which he has dictated. His intention rather was, to guide and restrain our wishes, that they might not go beyond those limits and hence we infer, that the rule which he has given us for praying aright relates not to the words, but to the things themselves.

This form of prayer consists …of six petitions. The first three, it ought to be known, relate to the glory of God, without any regard to ourselves; and the remaining three relate to those things which are necessary for our salvation. …In prayer, Christ enjoins us to consider and seek the glory of God, and, at the same time, permits us to consult our own interests. …It would be altogether preposterous to mind only what belongs to ourselves, and to disregard the kingdom of God, which is of far greater importance.

Concerning our address to God, he says:

Our Father who art in heaven Whenever we engage in prayer, there are two things to be considered, both that we may have access to God, and that we may rely on Him with full and unshaken confidence: his fatherly love toward us, and his boundless power. Let us therefore entertain no doubt, that God is willing to receive us graciously, that he is ready to listen to our prayers, — in a word, that, of Himself, he is disposed to aid us.

…Now, as it would be the folly and madness of presumption, to call God our Father, except on the ground that, through our union to the body of Christ, we are acknowledged as his children, we conclude, that there is no other way of praying aright, but by approaching God with reliance on the Mediator.

Next, to the crux of the first petition, he says:

May thy name be sanctified …It is of unspeakable advantage to us that God reigns, and that he receives the honor which is due to him: but no man has a sufficiently earnest desire to promote the glory of God, unless (so to speak) he forgets himself, and raises his mind to seek God’s exalted greatness.

…To sanctify the name of God means nothing else than to give unto the Lord the glory due unto his name, so that men may never think or speak of him but with the deepest veneration. The opposite of this is the profanation of the name of God, which takes place, when men either speak disrespectfully of the divine majesty, or at least without that reverence which they ought to feel.

…We need not …wonder, if we are commanded to ask, in the first place, that the reverence which is due to [His Name] may be given by the world. Besides, this is no small honor done to us, when God recommends to us the advancement of his glory.

And, to the second petition:

May thy kingdom come …The substance of this prayer is, that God would enlighten the world by the light of his Word, — would form the hearts of men, by the influences of his Spirit, to obey his justice, and would restore to order, by the gracious exercise of his power, all the disorder that exists in the world.

Now, he commences his reign by subduing the desires of our flesh. Again, as the kingdom of God is continually growing and advancing to the end of the world, we must pray every day that it may come: for to whatever extent iniquity abounds in the world, to such an extent the kingdom of God, which brings along with it perfect righteousness, is not yet come.

Finally, to the third:

May thy will be done …It is said, that the will of God is done, when he executes the secret counsels of his providence, however obstinately men may strive to oppose him. But here we are commanded to pray that, in another sense, his will may be done, — that all creatures may obey him, without opposition, and without reluctance.

…It is a prayer, that God may remove all the obstinacy of men, which rises in unceasing rebellion against him, and may render them gentle and submissive, that they may not wish or desire anything but what pleases him, and meets his [approval].

…When we pray that the earth may become obedient to the will of God, it is not necessary that we should look particularly at every individual. It is enough for us to declare, by such a prayer as this, that we hate and regret whatever we perceive to be contrary to the will of God, and long for its utter destruction, not only that it may be the rule of all our affections, but that we may yield ourselves without reserve, and with all cheerfulness, to its fulfillment.

Now Calvin tackles what he calls ‘the second table:’

…Of the form of prayer which Christ has prescribed to us this may be called, as [it were], the Second Table. I have adopted this mode of dividing it for the sake of instruction. The precepts which relate to the proper manner of worshipping God are contained in the First Table of the law [above], and those which relate to the duties of charity in the Second [below].

…We must not be so exclusively occupied with what is advantageous to ourselves, as to omit, in any instance, to give the first place to the glory of God. When we pray, therefore, we must never turn away our eyes from that object.

He has much to say about the first petition of the second table:

Give us today our daily bread …Though the forgiveness of sins is to be preferred to food, as far as the soul is more valuable than the body, yet our Lord commenced with bread and the supports of an earthly life, that from such a beginning he might carry us higher. …Since God condescends to nourish our bodies, there can be no doubt whatever, that he is far more careful of our spiritual life. This kind and gentle manner of treating us raises our confidence higher.

…It is indeed the true proof of our faith, when we ask nothing but from God, and not only acknowledge him to be the only fountain of all blessings, but feel that his fatherly kindness extends to the smallest matters, so that he does not disdain to take care even of our flesh.

…Such a petition as the following: “O Lord, since our life needs every day new supplies, may it please thee to grant them to us without interruption.” The adverb ‘today,’ as I said a little ago, is added to restrain our excessive desire, and to teach us, that we depend every moment on the kindness of God, and ought to be content with that portion which he gives us, to use a common expression, “from day to day.”

…These words remind us that, unless God feed us daily, the largest accumulation of the necessaries of life will be of no avail. Though we may have abundance of corn, and wine, and everything else, unless they are watered by the secret blessing of God, they will suddenly vanish, or we will be deprived of the use of them, or they will lose their natural power to support us, so that we shall famish in the midst of plenty.

There is …no reason to wonder, if Christ invites the rich and poor indiscriminately to apply to their Heavenly Father for the supply of their wants. No man will sincerely offer such a prayer as this, unless he has learned, by the example of the Apostle Paul, “to be full and to be hungry, to abound and to suffer need,” (Philippians 4:12,) to endure patiently his poverty or his humble condition, and not to be intoxicated by a false confidence in his abundance.

…Why [do] we ask that bread to be given to us, which we call OUR bread? I answer: It is so called, not because it belongs to us by right, but because the fatherly kindness of God has set it apart for our use. It becomes ours, because our Heavenly Father freely bestows it on us for the supply of our necessities. …What we seem to have acquired by our own industry is his gift.

We may likewise infer from this word, that, if we wish God to feed us, we must not take what belongs to others: for all who have been taught of God, (John 6:45,) whenever they employ this form of prayer, make a declaration that they desire nothing but what is their own.

Next, he comments on a second petition composed of two complementary parts:

And forgive us our debts …Christ has included in two petitions all that related to the eternal salvation of the soul, and to the spiritual life: for these are the two leading points of the divine covenant, in which all our salvation consists. He offers to us a free reconciliation by “not imputing our sins,” (2 Corinthians 5:19,) and promises the Spirit, to engrave the righteousness of the law on our hearts. We are commanded to ask both, and the prayer for obtaining the forgiveness of sins is placed first.

…For, though the righteousness of God shines, to some extent, in the saints, yet, so long as they are surrounded by the flesh, they lie under the burden of sins. …For, when he commands all his disciples to betake themselves to him daily for the forgiveness of sins, everyone, who thinks that he has no need of such a remedy, is struck out of the number of the disciples.

Now, the forgiveness, which we here ask to be bestowed on us, is inconsistent with satisfaction, by which the world endeavors to purchase its own deliverance. For that creditor is not said to forgive, who has received payment and asks nothing more, —but he who willingly and generously departs from his just claim, and frees the debtor…

Thus reminding us: “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” So, then, it follows:

As we forgive our debtors This condition is added, that no one may presume to approach God and ask forgiveness, who is not pure and free from all resentment. And yet the forgiveness, which we ask that God would give us, does not depend on the forgiveness which we grant to others: but the design of Christ was, to exhort us, in this manner, to forgive the offenses which have been committed against us, and at the same time, to give, as it were, the impression of his seal, to ratify the confidence in our own forgiveness. …If the Spirit of God reigns in our hearts, every description of ill-will and revenge ought to be banished.

And, of course, this calls to mind the example of: “the unmerciful servant.”

Finally, Calvin tackles the third, a second compound petition that happens to be recently in the news:

And lead us not into temptation Some people have split this petition into two. This is wrong: for the nature of the subject makes it manifest, that it is one and the same petition.

…The meaning is: “We are conscious of our own weakness, and desire to enjoy the protection of God, that we may remain impregnable against all the assaults of Satan.” We showed from the former petition, that no man can be reckoned a Christian, who does not acknowledge himself to be a sinner; and in the same manner, we conclude from this petition, that we have no strength for living a holy life, except so far as we obtain it from God. Whoever implores the assistance of God to overcome temptations, acknowledges that, unless God deliver him, he will be constantly falling.

The word temptation is often used generally for any kind of trial. …We are tempted both by adversity and by prosperity: because each of them is an occasion of bringing to light feelings which were formerly concealed. But here it denotes inward temptation, which may be fitly called the scourge of the devil, for exciting our lust.

…All wicked emotions, which excite us to sin, are included under the name of temptation …We ask that the Lord would not cause us to be thrown down, or suffer us to be overwhelmed, by temptations. …We are liable to constant stumbling and ruinous falls, if God does not uphold us with his hand.

As the news says, some would want to change this petition. To this, almost five hundred years ago, Calvin said:

Christ used this form of expression, (μὴ εἰσενέγκὟς,) Lead us not into temptation: or, as some render it, Bring us not into temptation.

It is certainly true, that “every man is tempted,” as the Apostle James says, (1:14) “by his own lust:” yet, as God not only gives us up to the will of Satan, to kindle the flame of lust, but employs him as the agent of his wrath, when he chooses to drive men headlong to destruction, he may be also said, in a way peculiar to himself, to lead them into temptation.

In the same sense, “an evil spirit from the Lord” is said to have “seized or troubled Saul,” (1 Samuel 16:14) and there are many passages of Scripture to the same purpose. And yet we will not therefore say, that God is the author of evil: because, by giving men over to a reprobate mind,” (Romans 1:28,) he does not exercise a confused tyranny, but executes his just, though secret judgments.

And, Calvin concludes the third petition with:

Deliver us from evil …The meaning remains nearly the same [to the previous clause], that we are in danger from the devil and from sin, if the Lord does not protect and deliver us.

Lastly, Calvin comments on a sometimes omitted clause:

For thine is the kingdom [Left out of the Latin, this petition] was not added merely for the purpose of kindling our hearts to seek the glory of God, and of reminding us what ought to be the object of our prayers; but likewise to teach us, that our prayers, which are here dictated to us, are founded on God alone, that we may not rely on our own merits.

***

Circling back, then, to what we should pray in our times, as the hysteria subsides before beginning again, gratitude towards our Creator, the Lord Jesus Christ, points the way.

The Lord’s Prayer by Dr. Albert Mohler – Lecture 1: Teach Us To Pray, YouTube, Mohler’s Series on Prayer

Faith Fail?

This was a critical time in the Lord Jesus Christ’s service to humankind. The ruling leadership was plotting his murder with one of His inner circle of disciples, Judas. Jesus had sent Peter and John ahead to prepare for a significant religious dinner celebration.

Then, at that dinner, while instructing His disciples of His impending death and resurrection, a controversy over who was the greatest disciple broke out. After Jesus taught them the meaning of humility and about their future roles as his disciples, He tells Peter how he will betray Him:

“Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” Peter said to him, “Lord, I am ready to go with you both to prison and to death.” Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.” Luke 22:31–34 English Standard Version (ESV)

Calvin explains:

…When Christ formerly promised to his disciples the spirit of unshaken fortitude, he referred to a new state of things which followed the resurrection; and, therefore, as they were not yet [endowed] with heavenly power, Peter, forming confident expectations from himself, goes beyond the limits of faith.

…This claims our attention, that every man, remembering his own weakness, may earnestly resort to the assistance of the Holy Spirit [through prayer]; and next, that no man may venture to take more upon himself than what the Lord promises. [Thus,] Paul…enjoins us to:

…Work out our salvation with fear and trembling, because it is God that works in us to will and perform, (Philippians 2:12 – 13.)

…Therefore, whenever any temptation is presented to us, let us first remember our weakness, that, being entirely thrown down, we may learn to seek elsewhere [i.e., from God] what we need [i.e., His mercy and grace]; and, next, let us remember the grace which is promised, that it may free us from doubt.

So, we must rely on Christ and not on our own strength. However, this is not the end of the matter. Christ, through His servant Paul, challenges us:

Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you? — unless indeed you fail to meet the test! 2 Corinthians 13:5 (ESV)

And Calvin says:

…But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon…right faith [is that] which leads us to [rest] in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.

They admonish us because God supplies saving faith; it is not our own doing:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:8-10 (ESV)

Yet, facing ourselves more deeply, let us not forget the parable of the soils. As Christ explains:

Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.

And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away.

And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature.

As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.

Luke 8:11-15 (ESV)

Let us therefore exercise patience in our calling because He cannot fail; though we may:

My flesh and my heart may fail,

   but God is the strength of my heart and my portion forever.

Psalm 73:26 (ESV)

To this, Calvin reveals:

…There is here a contrast between the failing which David felt in himself and the strength with which he was divinely supplied; as if he had said, “Separated from God I am nothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundant supply of strength.”

It is highly necessary for us to consider what we are without God; for no man will cast himself wholly upon God, but he…who despairs of the sufficiency of his own powers. We will seek nothing from God but what we are conscious of [lacking] in ourselves.

Then, let us cast ourselves wholly upon Him that our faith may not fail.

The Denial of Saint Peter - Carravagio (1610)

The Denial of Saint Peter, circa 1610, by Michelangelo Merisi da Caravaggio (1571 – 1610), public domain in the United States

Believe and Suffer

Some of us are bewildered when we face adversity, some expect it more often than it occurs, some chalk it up to mysterious forces, and some see it as highly probable at all times. What is certain in this life is that we will suffer at some time in our lives. For all of us, I wish it were as certain that we would all believe so as to be saved from the penalty that our sins deserve. The Apostle Paul wrote to the church in Philippi about believing and suffering:

Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that:

You are standing firm in one spirit

With one mind striving side by side for the faith of the gospel, and

Not frightened in anything by your opponents.

This is a clear sign to them of their destruction, but of your salvation, and that from God.

For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, engaged in the same conflict that you saw I had and now hear that I still have.

Philippians 1:27-30 English Standard Version (ESV)

Paul says God has granted them to believe in Him. But also, in an act of His Sovereign will, to suffer. Not any kind of suffering, but that according to His will, “for His sake.”

The reformer and preacher, John Calvin, makes at least three points about these verses. First, our common struggle against our sin, the world, and the devil unites us. Even if we’re divided by our sins against one another, the struggle is so great against us that we will reconcile and contend for the faith together.

Striving together for the faith…is the strongest bond of concord, …for this has often been the occasion of reconciling even the greatest enemies.

…The Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.”

The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.

These struggles, and our patient suffering, are ordained and given by God as a sign of our salvation to us and to the enemies of the faith. These are both a benefit for our increased devotion and an honor to participate in His sufferings.

To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually [woven into] our minds — that persecutions are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety!

…It is the highest honor…conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. But [many would] rather [that] God [refrain from giving] gifts of that nature, than embrace with [readiness] the cross when it is presented to them. Alas, then, for our stupidity!

Finally, Calvin stresses that our struggle and godly resistance is analogous, though far lesser, to Christ’s struggle and godly resistance on the cross. Yet, both faith and endurance remain His unmerited gifts to us, evident in our inability to resist in our own strength.

[Paul] wisely conjoins faith with the cross by an inseparable connection, [so] that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on His account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself.

Here Paul clearly testifies, that faith, as well as [faithfulness] in enduring persecutions, is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shows itself in daily instances in our own experience, when God withdraws his hand for a little while…

May God grant you to believe and suffer for His sake.

Suffering and the Sovereignty of God: An Interview with R.C. Sproul Jr., Ligonier Ministries

Legalistic?

I’ve heard it said that those who profess Christ shouldn’t try to put off the old self and put on the new self, to pursue sanctification, or intentionally obey the word of God.

Paul, in his letter to the Philippian church says:

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. Philippians 2:12-13 English Standard Version (ESV)

Some would have you believe that Paul must have been mistaken. John Calvin comments on these verses:

It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration.

…There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying?

Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. …For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God.

…For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God.

Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination.

As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do.” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —

I will cause them to walk in my commandments.” (Ezekiel 11:20)

From this we infer that perseverance, also, is his free gift.

According to his good pleasure. …For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.

With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence…

The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance.

…For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.

Work out your own salvation. …Salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny…

We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.

Addressing the whole issue, James wrote ironically:

But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. James 2:18 (ESV)

Know this then, that faith without works is dead.

Papyrus 54: James 2:16-18

Papyrus 54: James 2:16-18, 6th century, Public Domain in US

Resistance Isn’t Futile

The author of the book to the Hebrews, in chapter 12, verses 4-6 says:

In your struggle against sin you have not yet resisted to the point of shedding your blood. And have you forgotten the exhortation that addresses you as sons?

“My son, do not regard lightly the discipline of the Lord,

    nor be weary when reproved by him.

For the Lord disciplines the one he loves,

    and chastises every son whom he receives.”

Hebrews 12:4-6 English Standard Version (ESV)

Do you say, as I do sometimes: “Why should I struggle against doing my own will and instead do His will?” Or do we see ourselves as better than this One?

And he came out and went, as was his custom, to the Mount of Olives, and the disciples followed him. And when he came to the place, he said to them, “Pray that you may not enter into temptation.”

And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”

And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.

And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, and he said to them, “Why are you sleeping? Rise and pray that you may not enter into temptation.”

Luke 22:39-46 (ESV)

Some manuscripts leave out the verses in the third paragraph.

So, with regard to the verse:

And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.

what does John Calvin comment?

Certainly those who imagine that the Son of God was exempt from human passions do not truly and sincerely acknowledge him to be a man…

…When Christ was distressed by grief and fear, he did not rise against God, but continued to be regulated by the true rule of moderation. We need not wonder that, since he was innocent and pure from every stain, the affections which flowed from him were pure and stainless… Christ, amidst fear and sadness, was weak without any taint of sin…

…He [Christ] had no horror at death…simply as a passage out of the world, but because he had before his eyes the dreadful tribunal of God, and the Judge himself armed with inconceivable vengeance; and because our sins, the load of which was laid upon him, pressed him down with their enormous weight. There is no reason to wonder, therefore, if the dreadful abyss of destruction tormented him grievously with fear and anguish.

…And, therefore, though he suffered death, yet since its pains were loosed—as Peter tells us, (Acts 2:24)—and he was victorious in the conflict, the Apostle justly says, that he was heard on account of his fear [Hebrews 5:7]. Here ignorant people rise up and exclaim, that it would have been unworthy of Christ to be afraid of being swallowed up by death.

But I should wish them to answer this question, What kind of fear do they suppose it to have been which drew from Christ drops of blood? (Luke 22:44). For that mortal sweat could only have proceeded from fearful and unusual horror. If any person, in the present day, were to sweat blood, and in such a quantity that the drops should fall to the ground, it would be reckoned an astonishing miracle…

If it be objected, that the fear which I am describing arises from unbelief, the answer is easy. When Christ was struck with horror at the divine curse, the feeling of the flesh affected him in such a manner, that faith still remained firm and unshaken. For such was the purity of his nature, that he felt, without being wounded by them, those temptations which pierce us with their stings.

And yet those persons, by representing him not to have felt temptations, foolishly imagine that he was victorious without fighting. And, indeed, we have no right to suppose that he used any hypocrisy, when he complained of a mortal sadness in his soul; nor do the Evangelists speak falsely, when they say that he was exceedingly sorrowful, and that he trembled.

In the face of deep fear and anguish, Christ prayed earnestly that His Father’s will be done and He opened the way of salvation to all who will be saved. No matter what anyone says, resistance is not futile.

Borg transmission from the movie Star Trek VIII First Contact – English version