Matthew 6:9
Verse
Context
Sermons
Bill McLeod
Richard Wurmbrand
John Piper
Chuck SmithSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
After this manner--more simply "Thus." therefore pray ye--The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Luk 11:2, ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it. Model Prayer (Mat 6:9-13). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded--we think, less correctly--as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"--"Thy kingdom come"--"Thy will be done." And they occur in a descending scale--from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"--"Forgive us our debts"--"Lead us not into temptation"--"Deliver us from evil." But these latter petitions occur in an ascending scale--from the bodily wants of every day up to our final deliverance from all evil. Invocation: Our Father which art in heaven--In the former clause we express His nearness to us; in the latter, His distance from us. (See Ecc 5:2; Isa 66:1). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer--this invocation with which it opens--what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See Deu 32:6; Psa 103:13; Isa 63:16; Jer 3:4, Jer 3:19; Mal 1:6; Mal 2:10). But these are only glimpses--the "back parts" (Exo 33:23), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on Co2 3:18). Nor is it too much to say, that the view which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject. First Petition: Hallowed be--that is, "Be held in reverence"; regarded and treated as holy. thy name--God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this. Second Petition:
John Gill Bible Commentary
After this manner therefore pray ye,.... That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but "after this manner"; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them. Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they (k) say, "Mymvbv wnyba, "our Father which art in heaven", show mercy "to us, because thy great name is called upon us." Again (l), let the prayers and the requests of all Israel be received by , "their Father, which is in heaven". They seem to have a regard to this prayer, when they apply that passage in Pro 3:35 "shame shall be the promotion of fools", to the nations of the earth, who, they say (m), "do not consider the glory of the law; and how, say they, "our Father which art in heaven", hear our voice, have mercy on us, and receive our prayer?'' So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart , "to his Father which is in heaven (n)." By "father", our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of "our Father", partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say "my Father", but "our Father"; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule (o) with the Jews, "that a man ought always to join himself in prayer with the church;'' upon which the gloss says, "let him not pray the short prayer , "in the singular, but in the plural number", that so his prayer may be heard.'' The object of prayer is further described by the place of his residence, "in heaven"; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which are above; and also, that this earth, on which we dwell, is not our native country, but heaven is, where our Father dwells. Next follows the first petition, hallowed, or sanctified be thy name; so the Jews (p) in their prayers, "Kmv vdqty, "let thy name be hallowed", or "sanctified by us", O Lord our God, before the eyes of all living.'' And very often (q), "let his great name be magnified and sanctified in the world, which he hath created according to his will.'' And again (r), "let us sanctify thy name in the world, as they sanctify it in the highest heavens.'' By the "name" of God is meant he himself, the perfections of his nature, and the several names by which he is known, and which we are to think and speak of with holy reverence. By sanctifying his name, is not meant a making him holy, but acknowledging, and declaring him to be holy, and a glorifying him, and all his perfections. He is sanctified by himself, by declaring himself to be holy; by glorifying his perfections in his works; by implanting grace and holiness in the hearts of his people; by restoring the purity of his worship; by diffusing the knowledge of himself in the world; and by taking vengeance on the wicked: and he is sanctified by others, when they fear him, believe in him, call upon his name, use it reverently, submit to his will, acknowledge his mercies, regard his commands aud ordinances, and live a holy life and conversation; all which is earnestly desired by truly gracious souls. (k) Seder Tephillot, fol. 4. 2. Ed. Basil. (l) Ib. fol. 33. 2. (m) Raya Mehimna in Zohar in Lev. fol. 34. 1. (n) T. Bab. Shebuot, fol. 15. 1. (o) T. Bab. Beracot, fol. 30. 1. (p) Seder Tephillot, fol. 78. 1. Ed. Amstelod. Zohar in Exod. fol. 43. 4. (q) Seder Tephillot, fol. 17. 2, Ed. Basil. & passim. (r) Seder Tephillot, fol. 22. 1. & passim.
Matthew Henry Bible Commentary
When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye, Mat 6:9. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out: yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive, in compassion to our infirmities in praying. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably no further than it is used with understanding and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day. Plainly thus: there are three parts of the prayer. I. The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace. 1. We must address ourselves to him as our Father, and must call him so. He is a common Father to all mankind by creation, Mal 2:10; Act 17:28. He is in a special manner a Father to the saints, by adoption and regeneration (Eph 1:5; Gal 4:6); and an unspeakable privilege it is. Thus we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not affrighting; nothing more pleasing to God, nor pleasant to ourselves, than to call God Father. Christ in prayer mostly called God Father. If he be our Father, he will pity us under our weaknesses and infirmities (Psa 103:13), will spare us (Mal 3:17), will make the best of our performances, though very defective, will deny us nothing that is good for us, Luk 11:11-13. We have access with boldness to him, as to a father, and have an advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did (Luk 15:18; Jer 3:19); when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we come to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jer 3:4. 2. As our Father in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne (Psa 103:19), and it is to believers a throne of grace: thitherward we must direct our prayers, for Christ the Mediator is now in heaven, Heb 8:1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Psa 5:1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Lev 10:3. From heaven God beholds the children of men, Psa 33:13, Psa 33:14. And we must in prayer see his eye upon us: thence he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Psa 150:1. He is not only, as a Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Ecc 5:2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the centre to which we are all tending. By prayer, we send before us thither, where we profess to be going. II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then to hope that other things shall be added. 1. Hallowed be thy name. It is the same word that in other places is translated sanctified. But here the old word hallowed is retained, only because people were used to it in the Lord's prayer. In these words, (1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. "Father, glorify thyself in giving me my daily bread and pardoning my sins," etc. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers (Mat 6:5, to be seen of men), in opposition to which we are directed to make the name of God our chief end; let all our petitions centre in this and be regulated by it. "Do so and so for me, for the glory of thy name, and as far as is for the glory of it." (3.) We desire and pray that the name of God, that is, God himself, in all that whereby he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy. Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord, what wilt thou do to thy great name?" When we pray that God's name may be glorified, [1.] We make a virtue of necessity; for God will sanctify his own name, whether we desire it or not; I will be exalted among the heathen, Psa 46:10. [2.] We ask for that which we are sure shall be granted; for when our Saviour prayed, Father glorify thy name, it was immediately answered, I have glorified it, and will glorify it again. 2. Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach - the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise, surely I come quickly? our hearts should answer, Even so, come. Ministers should pray over the word: when they preach, the kingdom of God is at hand, they should pray, Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly; thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan 9:2. See Luk 19:11. It was the Jews' daily prayer to God, Let him make his kingdom reign, let his redemption flourish, and let his Messiah come and deliver his people. Dr. Whitby, ex Vitringa. "Let thy kingdom come, let the gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character." 3. Thy will be done in earth as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come, let God's will be done; and by this let is appear that it is come as a kingdom of heaven, let it introduce a heaven upon earth. We make Christ but a titular Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe, (1.) The thing prayed for, thy will be done; "Lord, do what thou pleasest with me and mine; Sa1 3:18. I refer myself to thee, and am well satisfied that all thy counsel concerning me should be performed." In this sense Christ prayed, not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men (Pe1 4:2), much less Satan's will (Joh 8:44), that we may neither displease God in any thing we do (ut nihil nostrum displiceat Deo), nor be displeased at any thing God does" (ut nihil Dei displiceat nobis). (2.) The pattern of it, that it might be done on earth, in this place of our trial and probation (where our work must be done, or it never will be done), as it is done in heaven, that place of rest and joy. We pray that earth may be made more like heaven by the observance of God's will (this earth, which, through the prevalency of Satan's will, has become so near akin to hell), and that saints may be made more like the holy angels in their devotion and obedience. We are on earth, blessed be God, not yet under the earth; we pray for the living only, not for the dead that have gone down into silence. 4. Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him, Ton arton epiousion - Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world (Pro 30:8), food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the bread of deceit (Pro 20:17), not the brad of idleness (Pro 31:27), but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow (Mat 6:34), but constantly to depend upon divine Providence, as those that live from hand to mouth. (4.) We beg of God to give it us, not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread, (5.) We pray, "Give it to us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together. (6.) We pray that God would give us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer. 5. And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have, (1.) A petition; Father in heaven forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. [2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge. (2.) An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us (Mat 5:39, Mat 5:40), and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness. 6. And lead us not into temptation, but deliver us from evil. This petition is expressed, (1.) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Psa 19:13), for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow. (2.) Positively: But deliver us from evil; apo tou ponērou - from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them." III. The conclusion: For thine is the kingdom, and the power and the glory, for ever. Amen. Some refer this to David's doxology, Ch1 29:11. Thine, O Lord, is the greatness. It is, 1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments (Job 23:4) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them. The plea here has special reference to the first three petitions; "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it;" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer. 2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it - he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgement, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Psa 71:14. Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so; our Amen is only a summary desire; our fiat is, let it be so: it is in the token of our desire and assurance to be heard, that we say Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savour upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs (Co1 14:16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence. Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that parable, Mat 18:23-35. Selfish nature is loth to comply with this, and therefore it is here inculcated, Mat 6:14, Mat 6:15. 1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation: trespasses is an extenuating term for offences, paraptōmata - stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight (Gen 43:12), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befalls him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before. 2. In a threatening. "But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon: and therefore your Father, whom you call Father, and who, as a father, offers you his grace upon reasonable terms, will nevertheless not forgive you. And if other grace be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirit brought down by some affliction or other to comply with this duty." Note, Those who would have found mercy with God must show mercy to their brethren; no can we expect that he should stretch out the hands of his favour to us, unless we lift up to him pure hands, without wrath, Ti1 2:8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, Prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peace-Maker, and not only to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon. Men's passions shall not frustrate God's word.
Tyndale Open Study Notes
6:9-13 The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith. 6:9 Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).
Matthew 6:9
The Lord’s Prayer
8Do not be like them, for your Father knows what you need before you ask Him. 9So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name. 10Your kingdom come, Your will be done, on earth as it is in heaven.
- Scripture
- Sermons
- Commentary
Attributes of God (Series 2): The Omnipotence of God
By A.W. Tozer5.1K48:35Attributes of GodGEN 17:1PSA 68:5MAT 6:9MAT 19:26LUK 1:37ROM 1:20REV 19:6In this sermon, the preacher discusses three propositions about God's power. The first proposition is that God has power, which is evident in the creation of the world. The preacher references biblical verses, such as David's statement and Paul's declaration, to support this proposition. The preacher then vividly describes God's act of creation, from forming the earth and its elements to bringing forth living creatures. The sermon emphasizes God's power and his intimate involvement in the creation of mankind.
Spirit Filled, Word Centered Praying
By Bill McLeod3.3K48:57Prayer In The Spirit1CH 29:11MAT 6:9In this sermon transcript, the speaker shares his experience of speaking at a conference where he felt the presence of God. The church was packed with 12-1400 people, and the speaker gave an invitation for salvation and revival. The speaker also mentions a conference held by six Baptist groups that aimed to bring more people to Jesus, but they were disappointed with the low numbers. They decided to have a revival conference the following year and prayed for a speaker. Two weeks before the conference, the speaker was sent to Argentina and spoke at various places, including a Southern Baptist seminary. The speaker emphasizes the importance of waiting on the Lord and being silent before Him, as God wants to speak and show us how to pray. The speaker also mentions being awakened at night to pray and references Amy Carmichael, a famous missionary to India.
Gebet Aus Der Tiefe (German)
By Richard Wurmbrand3.3K55:03GermanSelf-DenialPrayerMAT 6:9MRK 11:24Richard Wurmbrand emphasizes the profound nature of prayer, contrasting prayers from the depths, which often focus on personal needs and desires, with prayers from the heights that seek God's will and the well-being of others. He illustrates this through the Hebrew term 'Hoshana,' meaning 'please help,' and encourages believers to move beyond self-centered prayers to a place of self-denial and communal concern. Wurmbrand shares personal experiences from his time in prison, highlighting the importance of seeing others' needs and suffering, and the transformative power of prayer that transcends individual ego. He calls for a collective approach to prayer, urging the congregation to embrace a spirit of unity and compassion, reflecting the heart of Jesus in their supplications. Ultimately, Wurmbrand's message is a call to elevate our prayers to align with God's purposes and to love others as Christ loves us.
(Biographies) William Tyndale
By John Piper3.2K1:18:44NUM 6:24MAT 5:4MAT 6:9MAT 26:41LUK 22:62JHN 1:1ROM 3:28In this sermon, the speaker discusses the importance of justification by grace through faith alone, apart from works of the law. He emphasizes that this concept is at the heart of the Bible and a passion for Bible translation. The speaker highlights the influence of Tyndale, a translator, preacher, poet, dramatist, and journalist, who played a significant role in bringing the gospel to the common man through his translation of the Bible. The sermon also explores how Tyndale achieved this remarkable accomplishment by emphasizing the need for pastors to think and work hard to achieve spiritual goals.
(Basics) 58. Praying for Our Spiritual Needs
By Zac Poonen3.0K12:27MAT 6:9In this sermon, the preacher emphasizes the importance of forgiveness and seeking deliverance from evil through prayer. He uses the parable of a servant who was forgiven a large debt but refused to forgive a smaller debt owed to him. The preacher highlights the need for believers to forgive others as they have been forgiven by God. He also emphasizes the need to flee from temptation and seek God's strength to overcome evil. The sermon concludes with a reminder to prioritize God's kingdom, power, and glory in our prayers.
When You Pray
By Chuck Smith2.6K33:30PrayerPSA 143:1MAT 5:7MAT 6:9MAT 6:11MAT 7:2In this sermon, the preacher focuses on the importance of prayer and the kingdom of God. He begins by sharing a parable from Matthew 18, where Jesus illustrates the concept of forgiveness and mercy. The preacher emphasizes that prayer is a key that opens heaven's doors and connects us with God. He then delves into the Lord's Prayer from Matthew 6, highlighting the priority of seeking God's kingdom and His will on earth. The sermon concludes with a call to pray for the restoration of the world and for mankind to live in obedience to God's will.
Principles for Serving God - Not Seeking Your Own Interests
By Zac Poonen2.1K1:00:32PrinciplesMAT 6:9In this sermon, the speaker emphasizes the importance of being responsible and alert when leading a meeting. They highlight the need to pay attention to details, such as ensuring that everyone hears the announced song number. The speaker also emphasizes the importance of speaking in a way that is understandable to all, considering the diverse language abilities of the audience. They then shift to discussing the qualities of a servant of the Lord, focusing on the need to be gripped by God's specific task for us and to serve in His power. Lastly, the speaker mentions the importance of not seeking our own interests, using the example of Timothy's genuine concern for the welfare of others. The sermon is based on Philippians 2:19.
Prayer for the Holy Spirit - 1
By John R. Rice2.0K14:09MAT 6:9In this sermon, the preacher emphasizes the importance of prayer and its power in the lives of believers. He encourages pastors to prioritize prayer in their ministries, both in prayer meetings and in their personal lives. The preacher also highlights the need for pastors to study and teach the Word of God, using specific chapters and passages for guidance. He mentions the significance of intercessory prayer and praying for the salvation of sinners. The sermon concludes with a discussion about the different types of prayer and the importance of having a personal relationship with God through prayer.
The Fatherhood of God
By C.H. Spurgeon1.8K40:25GEN 12:3MAT 6:9MAT 6:33JHN 1:12ROM 8:14EPH 2:191JN 3:1In this sermon, preached by Charles Haddon Spurgeon, the focus is on the Fatherhood of God. Spurgeon emphasizes the love and mercy of God towards humanity, urging those who do not love and fear God to seek forgiveness through the blood of Christ. He highlights the significance of being called children of God, stating that it is not just a name but a reflection of God's great heart towards us. Spurgeon also emphasizes the duty of love that comes with this sonship, urging listeners to love their Heavenly Father. He concludes by highlighting the comfort and strength that comes from knowing God as our Father, even in times of trouble and adversity.
"Not Like Moses;" Take Him as Your Father
By Hans R. Waldvogel1.7K28:50Fatherhood Of GodMAT 6:9In this sermon, the speaker shares a personal experience of someone giving him exactly $20 as a lesson from God. He emphasizes the importance of learning lessons from God and trusting in His abundance. The speaker encourages believers to pray to God with boldness and confidence, knowing that they have direct access to Him. He also emphasizes the need to constantly remember and worship Jesus, as well as surrendering control of every aspect of life to God. The sermon highlights the power of living a life guided by God and the promises of escaping worldly corruption and partaking in His divine nature.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Sonship With the Father - Part 1
By Art Katz1.5K1:13:55SonshipMAT 6:9In this sermon, the speaker raises the question of how we can call upon God as our Father. He emphasizes the importance of understanding the true meaning of sonship and honoring our earthly fathers. The speaker highlights that honoring our fathers is not based on their performance, but on their role and office that God has given them. He warns against the disrespect and contempt for authority that is prevalent in society today. The sermon emphasizes the need to recognize and honor God as our Father, as it is through Him that we find guidance and direction in our lives.
Stop Limiting God
By Dan Augsburger1.5K1:29:24MAT 6:9
This sermon emphasizes the importance of prayer and surrendering to God's will, seeking His guidance and blessings. It shares personal experiences of divine intervention and the need to trust in God's promises. The speaker acknowledges the power of prayer to move heaven and bring about unity and divine power in our lives.
The Lord's Prayer
By Clayton Dougan1.5K35:23Relationship with GodLord's PrayerPrayerMAT 6:9Clayton Dougan emphasizes the relational aspect of prayer as taught in the Lord's Prayer, particularly focusing on the phrase 'Our Father who is in heaven.' He explains that this relationship signifies belonging to a family of believers and highlights the importance of reverence, reliance, repentance, and reconciliation in our prayers. Dougan encourages the congregation to understand God as a loving Father who desires a personal relationship with each of us, offering guidance, discipline, and comfort. He stresses that knowing God as our Father transforms our lives and empowers us to live in accordance with His will.
Prayer for America
By Glenn Sheppard1.5K34:312CH 7:14MAT 6:9JHN 17:21ACT 6:4JAS 5:16
This sermon by Glenn Shepard emphasizes the importance of revival and spiritual awakening, highlighting the need for deep prayer, obedience to the Holy Spirit, and a return to biblical Christianity. Glenn shares insights on the power of prayer, the impact of revival on individuals and communities, and the necessity of being doers of the Word. He calls for a genuine move of God that draws people to the heart of God, leading to transformation and awakening.
Hallowed
By Don McClure1.3K43:19MAT 5:3MAT 6:9MAT 6:33MAT 7:7MAT 7:12MAT 22:37JHN 14:6In this sermon, the preacher focuses on the importance of prayer and its transformative power in the lives of believers. He emphasizes that the Sermon on the Mount, specifically the Beatitudes, is meant for those who have a deep hunger and desire to live with God. The preacher highlights the significance of surrendering one's life to God and offering it completely to Him. He then delves into the Lord's Prayer, explaining that it is a model for believers to approach God and understand the power and glory of prayer. The sermon concludes with a prayer for continued guidance and teaching in the area of prayer and a transformed life.
Prayer and the Victory of God
By John Piper1.3K38:01ISA 9:7MAT 6:9MAT 24:14MAT 24:29LUK 18:1ACT 4:311TH 4:152TH 1:6TIT 2:13REV 1:7REV 8:4
This sermon emphasizes the power of prayer in bringing about the victory of God. Through various biblical passages and examples, the message highlights how prayers play a crucial role in ushering in God's ultimate triumph over evil and establishing His kingdom on earth. It encourages believers to pray boldly, connecting their everyday lives to the grand purpose of God's victory.
Right Motive Praying
By Lou Sutera1.3K48:39PSA 23:3ISA 43:7MAT 6:9JHN 14:13ROM 3:231CO 1:311CO 10:31EPH 3:20JAS 4:31PE 2:9
This sermon emphasizes the importance of praying with pure motives, focusing on glorifying God above all else. It highlights the need to surrender selfish desires and seek God's glory in all prayers, showcasing examples from the Bible and personal testimonies to inspire a deeper commitment to praying for God's honor and kingdom.
God as Father
By Art Katz1.1K42:01Character Of GodPRO 3:11MAT 6:9MAT 27:46JHN 1:18JHN 14:6COL 1:15HEB 12:6In this sermon, the speaker shares a personal story about a young Palestinian man who was building his home above his parents' house. The man needed $2,000 to complete his kitchen before he could marry. The speaker's wife suggested giving him a loan, and the speaker was amazed by the spacious apartment the man showed him. The speaker then discusses the importance of recognizing God the Father as an integral part of the Trinity and warns against extracting the Spirit or the Son from the Father. He emphasizes the significance of understanding and embracing the concept of God the Father in our lives.
Birthed of God
By B.H. Clendennen1.1K29:46MAT 6:9MAT 11:12LUK 16:16JHN 3:3JHN 3:6ROM 8:141CO 15:35GAL 4:6EPH 2:6PHP 3:20COL 3:2
This sermon emphasizes the profound relationship with God as our Father that is established through the Holy Spirit at the moment of spiritual birth. It highlights the importance of recognizing God as our Father through the lens of Calvary, rejecting the notion of revisiting past traumas for inner healing, and embracing the new identity as a child of God with supernatural possibilities. The sermon challenges believers to live out their new vocation in the kingdom of God with a transcendent perspective, understanding the violent spiritual battle for their place in the kingdom and the necessity of a desperate, violent pursuit of God's purpose.
The Beloved Heir
By Randy Jones1.0K43:53BelovedMAT 6:9JHN 14:9HEB 1:1In this sermon, the preacher emphasizes the importance of studying the four Gospels to understand the revelation of God the Father through Jesus' earthly life. He highlights how Jesus showed us the Father through his actions and teachings, even when Philip asked to see the Father directly. The preacher also emphasizes the significance of Jesus' sacrifice and victory over sin and the law, which allows us to approach God as our Father. The sermon concludes with a prayer for God to open our eyes and understanding as we delve into His Word.
Thy Kingdom Come
By Don McClure1.0K50:31God's KingdomPrayerMAT 6:9Don McClure emphasizes the significance of prayer in aligning our hearts with God's kingdom and will, as taught in Matthew 6:9-13. He explains that true prayer allows us to set aside our worldly distractions and focus on God's holiness, leading us to seek His kingdom and will in our lives. McClure illustrates how trials and tribulations serve as scaffolding for spiritual growth, driving us closer to God and revealing His glory. He encourages believers to trust in God's provision for daily needs and to forgive others as we have been forgiven, ultimately leading to a life led by God's Spirit. The sermon concludes with a call to invite God's kingdom into our lives and to live in the light of His glory.
The Universality of Prayer
By Stephen Kaung9501:19:391KI 8:27MAL 3:10MAT 6:9In this sermon, the preacher discusses the issue of food scarcity in the world and attributes it to the influence of the evil one. He emphasizes that God always provides plenty of food, but it is the greed and selfishness of mankind that deprives others of it. The preacher refers to Psalm 104, which highlights God's role as the provider of food for all living creatures. He also emphasizes the importance of living in the present and trusting God to provide for our needs, rather than worrying about the future. The sermon concludes with a parable about forgiveness, emphasizing the importance of extending forgiveness to others as God has forgiven us.
An Unshakable Life in the New Year Zac Poonen
By Zac Poonen7871:00:37MAT 6:9
This sermon emphasizes the importance of shifting our focus from ourselves to God, highlighting the significance of prayer, obedience, and surrender in experiencing an unshakable life. It delves into the power of seeking God's will, forgiveness, and dependence on Him for daily needs, while stressing the need to treat others as we desire God to treat us. The message underscores the impact of living a life centered on God's kingdom and will, leading to a transformed and unshakable existence.
Sin, It's Nature and History - Part 1
By Paris Reidhead75151:06SinGEN 3:21EXO 20:3MAT 6:9JHN 14:26PHP 4:19In this sermon, the speaker reflects on a conversation with a university student who questioned why God created mankind if they are capable of such evil. This question prompted the speaker to delve into the nature of God and the purpose of humanity. The speaker suggests that God did not create humans to be controlled like puppets, but rather to have a genuine relationship with Him. The sermon also touches on the role of Satan in tempting Eve and the consequences of sin.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
After this manner--more simply "Thus." therefore pray ye--The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Luk 11:2, ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it. Model Prayer (Mat 6:9-13). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded--we think, less correctly--as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"--"Thy kingdom come"--"Thy will be done." And they occur in a descending scale--from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"--"Forgive us our debts"--"Lead us not into temptation"--"Deliver us from evil." But these latter petitions occur in an ascending scale--from the bodily wants of every day up to our final deliverance from all evil. Invocation: Our Father which art in heaven--In the former clause we express His nearness to us; in the latter, His distance from us. (See Ecc 5:2; Isa 66:1). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer--this invocation with which it opens--what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See Deu 32:6; Psa 103:13; Isa 63:16; Jer 3:4, Jer 3:19; Mal 1:6; Mal 2:10). But these are only glimpses--the "back parts" (Exo 33:23), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on Co2 3:18). Nor is it too much to say, that the view which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject. First Petition: Hallowed be--that is, "Be held in reverence"; regarded and treated as holy. thy name--God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this. Second Petition:
John Gill Bible Commentary
After this manner therefore pray ye,.... That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but "after this manner"; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them. Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they (k) say, "Mymvbv wnyba, "our Father which art in heaven", show mercy "to us, because thy great name is called upon us." Again (l), let the prayers and the requests of all Israel be received by , "their Father, which is in heaven". They seem to have a regard to this prayer, when they apply that passage in Pro 3:35 "shame shall be the promotion of fools", to the nations of the earth, who, they say (m), "do not consider the glory of the law; and how, say they, "our Father which art in heaven", hear our voice, have mercy on us, and receive our prayer?'' So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart , "to his Father which is in heaven (n)." By "father", our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of "our Father", partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say "my Father", but "our Father"; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule (o) with the Jews, "that a man ought always to join himself in prayer with the church;'' upon which the gloss says, "let him not pray the short prayer , "in the singular, but in the plural number", that so his prayer may be heard.'' The object of prayer is further described by the place of his residence, "in heaven"; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which are above; and also, that this earth, on which we dwell, is not our native country, but heaven is, where our Father dwells. Next follows the first petition, hallowed, or sanctified be thy name; so the Jews (p) in their prayers, "Kmv vdqty, "let thy name be hallowed", or "sanctified by us", O Lord our God, before the eyes of all living.'' And very often (q), "let his great name be magnified and sanctified in the world, which he hath created according to his will.'' And again (r), "let us sanctify thy name in the world, as they sanctify it in the highest heavens.'' By the "name" of God is meant he himself, the perfections of his nature, and the several names by which he is known, and which we are to think and speak of with holy reverence. By sanctifying his name, is not meant a making him holy, but acknowledging, and declaring him to be holy, and a glorifying him, and all his perfections. He is sanctified by himself, by declaring himself to be holy; by glorifying his perfections in his works; by implanting grace and holiness in the hearts of his people; by restoring the purity of his worship; by diffusing the knowledge of himself in the world; and by taking vengeance on the wicked: and he is sanctified by others, when they fear him, believe in him, call upon his name, use it reverently, submit to his will, acknowledge his mercies, regard his commands aud ordinances, and live a holy life and conversation; all which is earnestly desired by truly gracious souls. (k) Seder Tephillot, fol. 4. 2. Ed. Basil. (l) Ib. fol. 33. 2. (m) Raya Mehimna in Zohar in Lev. fol. 34. 1. (n) T. Bab. Shebuot, fol. 15. 1. (o) T. Bab. Beracot, fol. 30. 1. (p) Seder Tephillot, fol. 78. 1. Ed. Amstelod. Zohar in Exod. fol. 43. 4. (q) Seder Tephillot, fol. 17. 2, Ed. Basil. & passim. (r) Seder Tephillot, fol. 22. 1. & passim.
Matthew Henry Bible Commentary
When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths; after this manner therefore pray ye, Mat 6:9. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out: yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive, in compassion to our infirmities in praying. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably no further than it is used with understanding and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day. Plainly thus: there are three parts of the prayer. I. The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace. 1. We must address ourselves to him as our Father, and must call him so. He is a common Father to all mankind by creation, Mal 2:10; Act 17:28. He is in a special manner a Father to the saints, by adoption and regeneration (Eph 1:5; Gal 4:6); and an unspeakable privilege it is. Thus we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not affrighting; nothing more pleasing to God, nor pleasant to ourselves, than to call God Father. Christ in prayer mostly called God Father. If he be our Father, he will pity us under our weaknesses and infirmities (Psa 103:13), will spare us (Mal 3:17), will make the best of our performances, though very defective, will deny us nothing that is good for us, Luk 11:11-13. We have access with boldness to him, as to a father, and have an advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did (Luk 15:18; Jer 3:19); when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we come to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jer 3:4. 2. As our Father in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne (Psa 103:19), and it is to believers a throne of grace: thitherward we must direct our prayers, for Christ the Mediator is now in heaven, Heb 8:1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Psa 5:1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Lev 10:3. From heaven God beholds the children of men, Psa 33:13, Psa 33:14. And we must in prayer see his eye upon us: thence he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Psa 150:1. He is not only, as a Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Ecc 5:2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the centre to which we are all tending. By prayer, we send before us thither, where we profess to be going. II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then to hope that other things shall be added. 1. Hallowed be thy name. It is the same word that in other places is translated sanctified. But here the old word hallowed is retained, only because people were used to it in the Lord's prayer. In these words, (1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. "Father, glorify thyself in giving me my daily bread and pardoning my sins," etc. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers (Mat 6:5, to be seen of men), in opposition to which we are directed to make the name of God our chief end; let all our petitions centre in this and be regulated by it. "Do so and so for me, for the glory of thy name, and as far as is for the glory of it." (3.) We desire and pray that the name of God, that is, God himself, in all that whereby he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy. Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord, what wilt thou do to thy great name?" When we pray that God's name may be glorified, [1.] We make a virtue of necessity; for God will sanctify his own name, whether we desire it or not; I will be exalted among the heathen, Psa 46:10. [2.] We ask for that which we are sure shall be granted; for when our Saviour prayed, Father glorify thy name, it was immediately answered, I have glorified it, and will glorify it again. 2. Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach - the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise, surely I come quickly? our hearts should answer, Even so, come. Ministers should pray over the word: when they preach, the kingdom of God is at hand, they should pray, Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly; thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan 9:2. See Luk 19:11. It was the Jews' daily prayer to God, Let him make his kingdom reign, let his redemption flourish, and let his Messiah come and deliver his people. Dr. Whitby, ex Vitringa. "Let thy kingdom come, let the gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character." 3. Thy will be done in earth as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come, let God's will be done; and by this let is appear that it is come as a kingdom of heaven, let it introduce a heaven upon earth. We make Christ but a titular Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe, (1.) The thing prayed for, thy will be done; "Lord, do what thou pleasest with me and mine; Sa1 3:18. I refer myself to thee, and am well satisfied that all thy counsel concerning me should be performed." In this sense Christ prayed, not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men (Pe1 4:2), much less Satan's will (Joh 8:44), that we may neither displease God in any thing we do (ut nihil nostrum displiceat Deo), nor be displeased at any thing God does" (ut nihil Dei displiceat nobis). (2.) The pattern of it, that it might be done on earth, in this place of our trial and probation (where our work must be done, or it never will be done), as it is done in heaven, that place of rest and joy. We pray that earth may be made more like heaven by the observance of God's will (this earth, which, through the prevalency of Satan's will, has become so near akin to hell), and that saints may be made more like the holy angels in their devotion and obedience. We are on earth, blessed be God, not yet under the earth; we pray for the living only, not for the dead that have gone down into silence. 4. Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him, Ton arton epiousion - Bread for the day approaching, for all the remainder of our lives. Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world (Pro 30:8), food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for bread; that teaches us sobriety and temperance; we ask for bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the bread of deceit (Pro 20:17), not the brad of idleness (Pro 31:27), but the bread honestly gotten. (3.) We ask for our daily bread; which teaches us not to take thought for the morrow (Mat 6:34), but constantly to depend upon divine Providence, as those that live from hand to mouth. (4.) We beg of God to give it us, not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread, (5.) We pray, "Give it to us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together. (6.) We pray that God would give us this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer. 5. And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have, (1.) A petition; Father in heaven forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. [2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge. (2.) An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us (Mat 5:39, Mat 5:40), and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness. 6. And lead us not into temptation, but deliver us from evil. This petition is expressed, (1.) Negatively: Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Psa 19:13), for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow. (2.) Positively: But deliver us from evil; apo tou ponērou - from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them." III. The conclusion: For thine is the kingdom, and the power and the glory, for ever. Amen. Some refer this to David's doxology, Ch1 29:11. Thine, O Lord, is the greatness. It is, 1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments (Job 23:4) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them. The plea here has special reference to the first three petitions; "Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: "Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it;" God gives and saves like a king. "Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people." Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their praise waiteth for him. This is matter of comfort and holy confidence in prayer. 2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it - he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is, The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this for ever. Ascribing glory to God for ever, intimates an acknowledgement, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Psa 71:14. Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so; our Amen is only a summary desire; our fiat is, let it be so: it is in the token of our desire and assurance to be heard, that we say Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savour upon our spirits. It was of old the practice of good people to say, Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs (Co1 14:16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence. Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition, As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that parable, Mat 18:23-35. Selfish nature is loth to comply with this, and therefore it is here inculcated, Mat 6:14, Mat 6:15. 1. In a promise. If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation: trespasses is an extenuating term for offences, paraptōmata - stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight (Gen 43:12), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befalls him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before. 2. In a threatening. "But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon: and therefore your Father, whom you call Father, and who, as a father, offers you his grace upon reasonable terms, will nevertheless not forgive you. And if other grace be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirit brought down by some affliction or other to comply with this duty." Note, Those who would have found mercy with God must show mercy to their brethren; no can we expect that he should stretch out the hands of his favour to us, unless we lift up to him pure hands, without wrath, Ti1 2:8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, Prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peace-Maker, and not only to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon. Men's passions shall not frustrate God's word.
Tyndale Open Study Notes
6:9-13 The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith. 6:9 Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).