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Matthew 6:7
But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

But when ye pray, use not vain repetitions,... Saying the same things over and over again,

as the Heathens do, as the worshippers of Baal, from morning till noon, 1Ki_18:26. This our Lord observes, to dissuade from such practices, because the Gentiles, who were odious to the Jews, used them, and the Jews were guilty of the same; had they not, there would not have been any need of such advice:

for they think they shall be heard for their much speaking; as did the Jews, who, under pretence of "long prayers", devoured widows' houses; and with whom it is an axiom, that "everyone, that multiplies prayer is heard" (h); and whoever prolongs his prayer, his prayer does not return empty; and he that is long in prayer, his days are prolonged (i): and, according to their canons, every day a man ought to pray eighteen prayers. Moreover, their prayer books abound in tautologies, and in expressing the same things in different words, and by a multiplicity of them.

(h) T. Hieros. Taaniot, fol. 67. 3. (i) Zohar in Exod. fol. 104. 4.

— John Gill's Exposition of the Entire Bible

Matthew 6:8
Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Be not ye therefore like unto them,... Do not be imitators of them, and follow their ways, who have only the dim light of nature to guide them; it would be shameful in you to do as they do, when you have a divine revelation for your direction; and especially, because

your Father knoweth what things ye have need of before ye ask him; and therefore have no need to make use of many words, or much speaking, or long prayers. The omniscience of God is a considerable argument, and a great encouragement to prayer; he knows our persons and our wants before hand; and as he is able to help us, we have reason to believe he will; especially since he stands in the relation of a Father to us.

— John Gill's Exposition of the Entire Bible

Matthew 6:9
After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

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.

— John Gill's Exposition of the Entire Bible

Matthew 6:10
Thy kingdom come. Thy will be done in earth, as it is in heaven.

Thy kingdom come,... The form of expression used by the ancient Jews, relating to this article, before the coming of Christ, doubtless was, as it now stands in their prayers (r), "the kingdom of thy Messiah come". Christ alters the expression, leaves out the word "Messiah", and puts it thus, "thy kingdom come", to let them know that the Messiah was come; and that it was the kingdom of the Father, in the power of his grace, upon the souls of men, they must pray for and expect: however, he conformed to a rule of their's in this, as well as in the former petition (s); that

"every blessing, or prayer, in which there is no, "mention made of the name", i.e. of God, is no prayer; and that every prayer, in which there is not, "the kingdom", is no prayer.''

In this petition the disciples were taught to pray for the success of the Gospel, both among Jews and Gentiles; for the conversion of God's elect, in which the kingdom of God would greatly appear, to the destruction of the kingdom of Satan, and the abolition of the kingdom of the beast, in the latter day; which will usher in the kingdom, of the mediator, he will receive from his Father, and this will terminate in the kingdom of glory: in a word, not the kingdom of nature and providence is meant, which always was; but the kingdom of heaven, which was at hand, nay had taken place, though as yet was not very visible, and which is spiritual in the hearts of God's people, Jews and Gentiles; and which will appear exceeding glorious in the latter day, and at last be swallowed up in the ultimate glory; all which must be very desirable by the sincere lovers of Jesus Christ.

Thy will be done in earth, as it is in heaven. There is some appearance of this petition still remaining, in what the (t) Jews call the short prayer:

"what is the short prayer? R. Eliezer says, "do thy will in heaven"; and give quietness of spirit, or acquiescence of spirit in thy will, to them that fear thee below.''

Christ says "thy will"; not the will of wicked men, nor the will of Satan, nor a man's own will, but the will of God: by which is meant either his secret will, which is the rule of all his proceedings both in providence and grace; is unknown to us, till facts make it appear; is always fulfilled in heaven and in earth; and sometimes is fulfilled by those who have no regard to his revealed will; and is what ought to be submitted to patiently, and without murmuring: or rather his revealed will, which consists partly in the declarations of his grace and mercy; as that salvation is by Christ, whoever believes in him shall be saved, that all the redeemed be sanctified, persevere to the end, and be glorified; and partly in the commands enjoined his people, which will of his is good, perfect, and acceptable. The will of God may be said to be done by us, when our wills are resigned to his; when we patiently submit to every adverse dispensation of providence; when our hearts and actions are, in some measure, conformed to his law; when what is done, is done in faith, with a view to his glory, and without dependence upon it; of which such only are capable who have a spiritual understanding of the will of God, believe in Christ, receive grace and strength from him, and are assisted by his Spirit. These desire to do the will of God, as it is done in heaven; meaning not so much by the inanimate creatures, the sun, and moon, and stars, as glorified saints and holy angels, who do it voluntarily and cheerfully; speedily, and without delay; constantly, and without any interruption; and perfectly and completely.

(r) Seder Tephillot, fol. 128. 2. Ed. Basil. (s) T. Bab. Beracot, fol. 40. 2. (t) Ib. fol. 29. 2.

— John Gill's Exposition of the Entire Bible

Matthew 6:11
Give us this day our daily bread.

Give us this day our daily bread. The Arabic version reads it, "our bread for tomorrow"; and Jerom says, that in the Hebrew Gospel, used by the Nazarenes, he found the word, which signifies "tomorrow": but this reading and sense seem to be contradicted by Christ, Mat_6:34 were it not that it may be observed, that this signifies the whole subsequent time of life, and so furnishes us with a very commodious sense of this petition; which is, that God would give us, "day by day", as Luke expresses it, Luk_11:3 that is, every day of our lives, to the end thereof, a proper supply of food: or the meaning of it is, that God would give us, for the present time, such food as we stand in need of; is suitable to us, to our nature and constitution, state and condition, and is sufficient and convenient for us: to which agrees the petition of the (u) Jews:

"The necessities of thy people are great, and their knowledge short; let it be thy good will and pleasure, O Lord, our God, that thou wouldst give to everyone, "what is sufficient for his sustenance", and to every one's body what it wants.''

"Says R. Jose (w), all the children of faith seek "every day", "to ask their food" of the Lord, and to pray a prayer for it.''

By "bread" is meant all the necessaries of life, and for the support of it: it is called "our's"; not that we have a right unto it, much less deserve it, but to distinguish it from that of beasts; and because it is what we need, and cannot do without; what is appointed for us by providence, is our's by gift, and possessed by labour. It is said to be "daily" bread, and to be asked for "day by day"; which suggests the uncertainty of life; strikes at all anxious and immoderate cares for the morrow; is designed to restrain from covetousness, and to keep up the duty of prayer, and constant dependence on God; whom we must every day ask to "give" us our daily bread: for he is the sole author of all our mercies; which are all his free gifts; we deserve nothing at his hands: wherefore we ought to be thankful for what we have, without murmuring at his providences, or envying at what he bestows on others. All kind of food, everything that is eatable, is with the Jews called, "bread" (x).

(u) T. Bab. Beracot, fol. 29. 2. (w) Zohar in Exod. fol. 26. 2. (x) Jarchi in Job, vi. 7.

— John Gill's Exposition of the Entire Bible

Matthew 6:12
And forgive us our debts, as we forgive our debtors.

And forgive us our debts,... Nothing is more frequent in the Jewish writings than to call sins, "debts"; and the phrase, of forgiving, is used both of God and men. Thus the prayer of Solomon is paraphrased (y) by the Targumist:

"and hear thou the petition of thy servant, and of thy people Israel, which they shall make before this place; and do thou receive it from the place of the house of thy Shekinah, from heaven; and do thou accept their prayer, "and forgive their debts".''

So Joseph's brethren signify to him, that it was their father's orders to say unto him, "forgive, I pray thee now, the trespass of thy brethren, and their sin"; which is rendered by the Chaldee paraphrasts (z), "forgive the debts" of thy brethren, and their sins. Accordingly, by "debts" are meant sins here, as appears from Luk_11:4 where it is read, "and forgive us our sin". These are called "debts"; not because they are so in themselves, for then it would be right to do them; debts should be paid; they are not debts we owe to God, but are so called, because on account of them we owe satisfaction to the law and justice of God: the proper debts we owe to God are love, obedience, and gratitude; and in default of these, we owe the debt of punishment. Now these debts are numerous, and we are incapable of paying, nor can any mere creature pay them for us; wherefore, we are directed to pray, that God would forgive them, or remit the obligation to punishment we lie under, on account of sin. This petition supposes a sense, acknowledgment, and confession of sin, and of inability to make satisfaction for it; and that God only can forgive it, who does, for Christ's sake, and on account of his blood, sacrifice, and satisfaction: what is here requested is a manifestation and application of pardon to the conscience of a sensible sinner; which, as it is daily needed, is daily to be asked for. The argument, or reason used, is,

as we forgive our debtors; which is to be understood not so much of pecuniary debtors, though they are to be forgiven, when poor and unable to pay; but of such who have offended, or done real injuries to others, either by word or deed: the injuries of enemies, the unkindness of friends, all sorts of offences, are to be forgiven by us; and not only so, but we are to pray to God to forgive them also. Now this is mentioned, not as if our forgiving others is the cause of God's forgiving us, or the model of it, or as setting him an example, or as if his and our forgiving were to be compared together, since these will admit of no comparison; but this is an argument founded upon God's own promise and grace, to forgive such who have compassion on their fellow creatures.

(y) Targum in 2 Chron. vi. 21. (z) Targum Onkelos & Jon. ben Uzziel in Gen. l. 17. Vid. Targum in 1 Chron. iv. 18. & in Cant. i. 1. & in Gen. iv. 13. & passim.

— John Gill's Exposition of the Entire Bible

Matthew 6:13
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

And lead us not into temptation,... Such a petition as this is often to be observed in the prayers of the Jews (a),

"do not lead me" neither into sin, nor into transgression and iniquity, "nor into temptation", or "into the hands of temptation";''

that is, into the power of it, so as to be overcome by it, and sink under it; in which sense the phrase is to be understood here. We are not here taught to pray against temptations at all, or in any sense, for they are sometimes needful and useful; but that they may not have the power over us, and destroy us. There are various sorts of temptations. There are the temptations of God; who may be said to tempt, not by infusing anything that is sinful, or by soliciting to it; but by enjoining things hard and disagreeable to nature, as in the case of Abraham; by afflicting, either in body or estate, of which Job is an instance; by permitting and letting loose the reins to Satan, and a man's own corruptions; by withdrawing his presence, and withholding the communications of his grace; and sometimes by suffering false prophets to arise among his people: his ends in them are on his own account, the display of his power; grace, wisdom, and faithfulness; on account of his Son, that his saints might be like him, and he might have an opportunity of exercising his power and pity: and on his people's account, that they might be humbled; their faith and patience tried; might see their weakness, and need of Christ, and be excited to prayer and watchfulness. There are also the temptations of Satan; which lie in soliciting to evil, suggesting hard and blasphemous thoughts of God, and filling with doubts and fears; which are cunningly formed by him, and are very afflictive. There are moreover the temptations of the world, which arise from poverty and riches, from the men of the world, the lusts of it, and from both its frowns and flatteries: add to all this, that there are temptations arising from a man's own heart. Now, in this petition, the children of God pray, that they may be kept from every occasion and object of sinning; from those sins they are most inclined to; that God would not leave them to Satan, and their own corrupt hearts; nor suffer them to sink under the weight of temptations of any sort; but that, in the issue, they might have a way to escape, and be victorious over all.

We must not use vain repetitions in prayer, Mat_6:7, Mat_6:8. Though the life of prayer lies in lifting up the soul and pouring out the heart, yet there is some interest which words have in prayer, especially in joint prayer; for in that, words are necessary, and it should seem that our Saviour speaks here especially of that; for before he said, when thou prayest, he here, when ye pray; and the Lord's prayer which follows is a joint prayer, and in that, he that is the mouth of others is most tempted to an ostentation of language and expression, against which we are here warned; use not vain repetitions, either alone or with others: the Pharisees affected this, they made long prayers (Mat_23:14), all their care was to make them long. Now observe,

1. What the fault is that is here reproved and condemned; it is making a mere lip-labour of the duty of prayer, the service of the tongue, when it is not the service of the soul. This is expressed here by two words, Battologia, polulogia.

(1.) Vain repetitions - tautology, battology, idle babbling over the same words again and again to no purpose, like Battus, Sub illis montibus erant, erant sub montibus illis; like that imitation of the wordiness of a fool, Ecc_10:14, A man cannot tell what shall be; and what shall be after him who can tell? which is indecent and nauseous in any discourse, much more in speaking to God. It is not all repetition in prayer that is here condemned, but vain repetitions. Christ himself prayed, saying the same words (Mat_26:44), out of more than ordinary fervour and zeal, Luk_22:44. So Daniel, Dan_9:18, Dan_9:19. And there is a very elegant repetition of the same words, Ps. 136. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned. When we would fain say much, but cannot say much to the purpose; this is displeasing to God and all wise men.

(2.) Much speaking, an affectation of prolixity in prayer, either out of pride or superstition, or an opinion that God needs either to be informed or argued with by us, or out of mere folly and impertinence, because men love to hear themselves talk. Not that all long prayers are forbidden; Christ prayed all night, Luk_6:12. Solomon's was a long prayer. There is sometimes need of long prayers when our errands and our affections are extraordinary; but merely to prolong the prayer, as if it would make it more pleasing or more prevailing with God, is that which is here condemned; it is not much praying that is condemned; no, we are bid to pray always, but much speaking; the danger of this error is when we only say our prayers, and not when we pray them. This caution is explained by that of Solomon (Ecc_5:2), Let thy words be few, considerate and well weighed; take with you words (Hos_14:2), choose out words (Job_9:14), and do not say every thing that comes uppermost.

2. What reasons are given against this.

(1.) This is the way of the heathen, as the heathen do; and it ill becomes Christians to worship their God as the Gentiles worship theirs. The heathen were taught by the light of nature to worship God; but becoming vain in their imaginations concerning the object of their worship, no wonder they became so concerning the manner of it, and particularly in this instance; thinking God altogether such a one as themselves, they thought he needed many words to make him understand what was said to him, or to bring him to comply with their requests; as if he were weak and ignorant, and hard to be entreated. Thus Baal's priests were hard at it from morning till almost night with their vain repetitions; O Baal, hear us; O Baal, hear us; and vain petitions they were; but Elijah, in a grave, composed frame, with a very concise prayer, prevailed for fire from heaven first, and then water, 1Ki_18:26, 1Ki_18:36. Lip-labour in prayer, though ever so well laboured, if that be all, is but lost labour.

(2.) "It need not be your way, for your Father in heaven knoweth what things ye have need of before ye ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore ye need not pray; for God requires you by prayer to own your need of him and dependence on him, and to please his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him." Consider, [1.] The God we pray to is our Father by creation, by covenant; and therefore our addresses to him should be easy, natural, and unaffected; children do not use to make long speeches to their parents when they want any thing; it is enough to say, my head, my head. Let us come to him with the disposition of children, with love, reverence, and dependence; and then they need not say many words, that are taught by the Spirit of adoption to say that one aright, Abba, Father. [2.] He is a Father that knows our case and knows our wants better than we do ourselves. He knows what things we have need of; his eyes run to and fro through the earth, to observe the necessities of his people (2Ch_16:9), and he often gives before we call (Isa_65:24), and more than we ask for (Eph_3:20), and if he do not give his people what they ask, it is because he knows they do not need it, and that it is not for their good; and of that he is fitter to judge for us than we for ourselves. We need not be long, nor use many words in representing our case; God knows it better than we can tell him, only he will know it from us (what will ye that I should do unto you?); and when we have told him what it is, we must refer ourselves to him, Lord, all my desire is before thee, Psa_38:9. So far is God from being wrought upon by the length or language of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered, Rom_8:26. We are not to prescribe, but subscribe to God.

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; 1Sa_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 (1Pe_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 pone?rou - 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, 1Ch_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 (1Co_14:16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence.

— Matthew Henry's Commentary on the Whole Bible