*Minor differences ignored. Grouped by changes, with first version listed as example.
Do ye therefore pray thus Instead of this Luke says, when ye pray, say: though Christ does not enjoin his people to pray in a prepared form of words, [1] but only points out what ought to be the object of all our wishes and prayers. He embraces, therefore, in six petitions what we are at liberty to ask from God. Nothing is more advantageous to us than such instruction. Though this is the most important exercise of piety, yet in forming our prayers, and regulating our wishes, all our senses fail us. No man will pray aright, unless his lips and heart shall be directed by the Heavenly Master. For that purpose he has laid down this rule, by which we must frame our prayers, if we desire to have them accounted lawful and approved by God. It was not the intention of the Son of God, (as we have already said), 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, as I have said, 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. As the law of God is divided into two tables, of which the former contains the duties of piety, and the latter the duties of charity, [2] so 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. Let us therefore know, that we shall be in a state of mind for praying in a right manner, if we not only are in earnest about ourselves and our own advantage, but assign the first place to the glory of God: for 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. 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. Father is the appellation given to him; and under this title Christ supplies us with sufficiently copious materials for confidence. But as it is only the half of our reliance that is founded on the goodness of God, in the next clause, who art in heaven, he gives us a lofty idea of the power of God. When the Scripture says, that God is in heaven, the meaning is, that all things are subject to his dominions, -- that the world, and everything in it, is held by his hand, -- that his power is everywhere diffused, -- that all things are arranged by his providence. David says, "He that dwelleth in the heavens shall laugh at them," (Psalm 2:4); and again, "Our God is in heaven: he hath done whatever he hath pleased," (Psalm 115:3). When God is said to be in heaven, we must not suppose that he dwells only there; but, on the contrary, must hold what is said in another passage, that "the heavens of heavens do not contain him," (2 Chronicles 2:6). This mode of expression separates him from the rank of creatures, and reminds us that, when we think of him, we ought not to form any low or earthly conceptions: for he is higher than the whole world. We have now ascertained the design of Christ. In the commencement of the prayer, he desired his own people to rest their confidence on the goodness and power of God; because, unless our prayers are founded on faith, they will be of no advantage. 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. May thy name be sanctified This makes still more manifest what I have said, that in the first three petitions we ought to lose sight of ourselves, and seek the glory of God: not that it is separated from our salvation, but that the majesty of God ought to be greatly preferred by us to every other object of solicitude. 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. There is a close connection and resemblance between those three petitions. The sanctification of the name of God is always connected with his kingdom; and the most important part of his kingdom lies in his will being done. Whoever considers how cold and negligent we are in desiring the greatest of those blessings for which we are here commanded to pray, will acknowledge that nothing here is superfluous, but that it is proper that the three petitions should be thus distinguished. 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. Now, the glory, by which it is sanctified, flows and results from the acknowledgments made by men as to the wisdom, goodness, righteousness, power, and all the other attributes of God. For holiness always dwells, and permanently remains, in God: but men obscure it by their malice and depravity, or dishonor and pollute it by sacrilegious contempt. The substance of this petition is, that the glory of God may shine in the world, and may be duly acknowledged by men. But religion is in its highest purity and rigour, when men believe, that whatever proceeds from God is right and proper, full of righteousness and wisdom: for the consequence is, that they embrace his word with the obedience of faith, and approve of all his ordinances and works. That faith which we yield to the word of God is, so to speak, our subscription, [3] by which we "set to our seal that God is faithful," (John 3:33;) as the highest dishonor that can be done to him is unbelief and contempt of his word. We now see, what wickedness is displayed by most men in judging of the works of God, and how freely they allow themselves to indulge in censure. If any of us are chastised, they grumble, and murmur, and complain, and some break out into open blasphemies: if he does not grant our wishes, we think that he is not sufficiently kind to us. [4] Many turn into matter of idle talk and jesting his incomprehensible providence and secret judgments. Even his holy and sacred name is often treated with the grossest mockery. In short, a part of the world profane his holiness to the utmost of their power. We need not then wonder, if we are commanded to ask, in the first place, that the reverence which is due to it 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.
1 - "Combien Christ ne commande pas aux siens en priant de s'attacher scrupuleusement a certains mots;" -- "though Christ does not command his people to adhere scrupulously to certain words.
2 - "Comme la Loy de Dieu est divisee en deux Tables, desquelles la premiere contient les choses dont nous sommes redevables a Dieu pour honorer sa majeste: la seconde ce que nous devons a nostre prochain selon charite." -- "As the Law of God is divided into two Tables, of which the first contains the things which we owe to God to honor his majesty: the second, what we owe to our neighbor according to charity."
3 - "Comme si nous signions de nostre propre main, declarans que Dieu est veritable;" -- "as if we signed with our own hand, declaring that God is true."
4 - "Il nous semble qu'il nous fait tort;" -- "we think that he wrongs us."
This passage contains the Lord's prayer, a composition unequalled for comprehensiveness and for beauty. It is supposed that some of these petitions were taken from those in common use among the Jews. Indeed some of them are still to be found in Jewish writings, but they did not exist in this beautiful combination. This prayer is given as a "model." It is designed to express the "manner" in which we are to pray, evidently not the precise words or petitions which we are to use. The substance of the prayer is recorded by Luke, Luke 11:2-4. In Luke, however, it varies from the form given in Matthew, showing that he intended not to prescribe this as a form of prayer to be used always, but to express the substance of our petitions, or to show what petitions it would be proper to present to God. That he did not intend to prescribe this as a form to be invariably used is further evident from the fact that there is no proof that either he or his disciples ever used exactly this form of prayer, but clear evidence that they prayed often in other language. See Matthew 26:39-42, Matthew 26:44; Luke 22:42; John 17; Acts 1:24.
Our Father - God is called a Father,
1. as he is the Creator and the Great Parent of all;
2. the Preserver of the human family and the Provider for their wants, Matthew 5:45; Matthew 6:32;
3. in a special sense he is the Father of those who are adopted into his family; who put confidence in him; who are the true followers of Christ, and made heirs of life, Romans 8:14-17.
Hallowed be thy name - The word "hallowed" means to render or pronounce holy. God's name is essentially holy; and the meaning of this petition is, "Let thy name be celebrated, venerated, and esteemed as holy everywhere, and receive from all people proper honor." It is thus the expression of a wish or desire, on the part of the worshipper, that the name of God, or that God himself, should be held everywhere in proper veneration.
After this manner therefore pray ye - Forms of prayer were frequent among the Jews; and every public teacher gave one to his disciples. Some forms were drawn out to a considerable length, and from these abridgments were made: to the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan for a more extended devotion. What satisfaction must it be to learn from God himself, with what words, and in what manner, he would have us pray to him, so as not to pray in vain! A king, who draws up the petition which he allows to be presented to himself, has doubtless the fullest determination to grant the request. We do not sufficiently consider the value of this prayer; the respect and attention which it requires; the preference to be given to it; its fullness and perfection: the frequent use we should make of it; and the spirit which we should bring with it. "Lord, teach us how to pray!" is a prayer necessary to prayer; for unless we are divinely instructed in the manner, and influenced by the spirit of true devotion, even the prayer taught us by Jesus Christ may be repeated without profit to our souls.
Our Father - It was a maxim of the Jews, that a man should not pray alone, but join with the Church; by which they particularly meant that he should, whether alone or with the synagogue, use the plural number as comprehending all the followers of God. Hence, they say, Let none pray the short prayer, i.e. as the gloss expounds it, the prayer in the singular, but in the plural number. See Lightfoot on this place.
This prayer was evidently made in a peculiar manner for the children of God. And hence we are taught to say, not My Father, but Our Father.
The heart, says one, of a child of God, is a brotherly heart, in respect of all other Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity; desiring that for its brethren which it desires for itself.
The word Father, placed here at the beginning of this prayer, includes two grand ideas, which should serve as a foundation to all our petitions:
1st. That tender and respectful love which we should feel for God, such as that which children feel for their fathers.
2dly. That strong confidence in God's love to us, such as fathers have for their children.
Thus all the petitions in this prayer stand in strictest reference to the word Father; the first three referring to the love we have for God; and the three last, to that confidence which we have in the love he bears to us.
The relation we stand in to this first and best of beings dictates to us reverence for his person, zeal for his honor, obedience to his will, submission to his dispensations and chastisements, and resemblance to his nature.
Which art in heaven - The phrase אבינו שבשמים, abinu sheboshemayim, our Father who art in heaven, was very common among the ancient Jews; and was used by them precisely in the same sense as it is used here by our Lord.
This phrase in the Scriptures seems used to express:
1st. His Omnipresence. The heaven of heavens cannot contain thee. 1-Kings 8:27 : that is, Thou fillest immensity.
2dly. His Majesty and Dominion over his creatures. Art thou not God in heaven, and rulest thou not over all the kingdoms of the heathen? 2-Chronicles 20:6.
3dly. His Power and Might. Art thou not God in heaven, and in thy hand is there not power and might, so that no creature is able to withstand thee! 2-Chronicles 20:6. Our God is in heaven, and hath done whatsoever he pleased. Psalm 115:3.
4thly. His Omniscience. The Lord's throne is in heaven, his eyes behold, his eye-lids try the children of men. Psalm 11:4. The Lord looketh down from heaven, he beholdeth all the sons of men. Psalm 33:13-15.
5thly. His infinite Purity and Holiness. Look down from thy holy habitation, etc. Deuteronomy 26:15. Thou art the high and lofty One, who inhabiteth eternity, whose name is holy. Isaiah 57:15.
Hallowed - Αγιασθητω. Αγιαζω· from α negative, and γη, the earth, a thing separated from the earth, or from earthly purposes and employments. As the word sanctified, or hallowed, in Scripture, is frequently used for the consecration of a thing or person to a holy use or office, as the Levites, first-born, tabernacle, temple, and their utensils, which were all set apart from every earthly, common, or profane use, and employed wholly in the service of God, so the Divine Majesty may be said to be sanctified by us, in analogy to those things, viz. when, we separate him from, and in our conceptions and desires exalt him above, earth and all things.
Thy name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc.
We hallow God's name,
1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers.
2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit.
3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship.
4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness.
5thly. In a particular calling or business, when we separate the falsity, deception, and lying, commonly practised, from it; buying and selling as in the sight of the holy and just God.
(3) After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
(3) A true sum and form of all christian prayers.
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 Proverbs 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 Leviticus. 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.
Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, Proverbs 20:17; nor the bread of idleness, Proverbs 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. 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. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
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 Luke 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 (Matthew 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 Ecclesiastes 5:2; Isaiah 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 Deuteronomy 32:6; Psalm 103:13; Isaiah 63:16; Jeremiah 3:4, Jeremiah 3:19; Malachi 1:6; Malachi 2:10). But these are only glimpses--the "back parts" (Exodus 33:23), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on 2-Corinthians 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:
After this manner pray ye. The Savior does not bid us use these words, nor command any set form, but gives this as a proper example of prayer, simple, brief, condensed, yet all-embracing.
Our Father which art in heaven. These words reveal a very tender relationship between God and the true worshiper, and base the petition on the fact that the child speaks to the Father.
Hallowed be thy name. Of the seven petitions of the Lord's prayer the first three are in behalf of the cause of God; the glory of his name, the extension of his kingdom, and the prevalence of his will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience. Hallowed. Holy, sacred, reverenced.
Thus therefore pray ye - He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory and full exercise of all our devotions. Thus - For these things; sometimes in these words, at least in this manner, short, close, full. This prayer consists of three parts, the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us our that faith, humility, love, of God and man, with which we are to approach God in prayer. Our Father - Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth. Hallowed be thy name - Mayest thou, O Father, he truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.
*More commentary available at chapter level.