5 And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. 6 Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy 7 Father, which seeth in secret, shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do; for thee openly. If never before, at least in that judgment when the secrets of all hearts shall be laid open, and the great question will be, what good deeds we have done to the poor, the sick, afflicted, and friendless. Matt. xxv. 34-36. 5. When thou prayest. The second topic is prayer. He warns his hearers against three errors and sins verse 5, Hypocrisy; verse 6, Distraction of mind: verse 7, Vain Repetitions. Synagogues. There was no harm in praying in a synagogue. Here is no prohibition against social, public prayer. But praying there to be seen by men, using a public resort for private devotion, was ostentatious and censurable. We learn that such was the practice among the Jews. Corners of the streets. The Scribes and Pharisees had fixed hours of prayer, as the Mahometans have now, and they took care to be in the most conspicuous places at those times, that their devotions might attract notice. In the Jerusalem Talmud is this sentence: "I observed Rabbi Jannai standing and praying in the streets of Trippor, and going four cubits, and then praying the additionary prayer." ·Seeth in secret. A declaration of his spirituality and omniscience. Reward thee. An encouragement to faith and perseverance in devotion. Hundreds of precious assurances like this are scattered throughout the Scriptures. 7. Use not vain repetitions. Or, babbling repetitions, or many idle words. This is expressed by one word in Greek, which is derived from Battus, the name of a Lybian king, who stammered; or from the name of a Greek poet, who indulged in tautologies. The sense is, that the worshipper should not needlessly repeat or amplify expressions. This was done to a great extent, by both Jews and Pagans, and carried the idea, that the Deity 6. Thy closet. The Jewish required to be informed particularly houses contained an upper apart of their wants, and was induced to ment for retirement, a kind of pri- supply them by reiterated supplicavate chapel. In Matt. xxiv. 26, the tions. Such maxims as these were same word is translated "secret in the Jewish Schools : 66 Every chambers." There were two rea- one that multiplies prayers shall sons for this injunction: one, that be heard." "The prayer which they think that they shall be heard for their much speaking. Be not ye therefore like unto them; for your Father knoweth 8 what things ye have need of, before ye ask him. After this 9 manner therefore pray ye: Our Father, which art in heaven, is long shall not return empty.' The Jewish teachers were accusTheir practice was in accordance tomed to give their disciples forms with these sayings. As the heathen of prayer. John the Baptist taught do. As specimens of the vain his disciples how to pray. Luke repetitions of the heathen, see 1 xi. 1. It was natural therefore for Kings xviii. 26; and Acts xix. 34. the disciples to desire, and for the -They shall be heard. Or, more cor- Saviour to give a model of devorectly, shall make themselves heard. tion. This model has usually gone Their much speaking. Their under the name of the Lord's Prayerror was, that they supposed that er, because our Lord composed it. the gods were altogether such as The sentences, however, are partly themselves; that they must be in- drawn from the public liturgies of formed of the necessities of their the Jews. But the work of selectsupplicants, and wearied by impor- ing, combining, and arranging them tunity until they granted their re- exhibits as plainly the wisdom of quests. Our Lord, like Solomon, our Master, as if every word had Ecc. v. 2, says, "Let thy words be been original. Here, as upon other few ;" and with the Son of Sirach, occasions, he hesitated not to weave Ecc. vii. 14, "Make not much bab- into his instructions the holy saybling when thou prayest." Yet it ings, and fitly spoken words, of is vain repetitions he especially prophets and priests before him; discountenances. Repetition may for they were embalmed in the sometimes express a higher fervor dearest associations of his auditors. of devotion. Matt. xxvi. 39, 42, 44. This prayer, rising above the nar8. Your Father knoweth what rowness of Jewish notions, posthings ye have need of. Jesus does sesses that comprehensiveness and not by any means mention this as a adaptedness becoming a universal reason why men should not pray, religion, and forms an epitome of but as a reason why they should Christianity. It breathes the spirit not pray as the heathen did, with of filial faith in God, and fraternal long, reiterated, verbose expres- affection for man. It may be viewsions. Prayer is not designed to ed as a compend of the leading inform God of any thing; not even topics of devotion; suitable in all of our desires; for they are known ages, places, and conditions of the to him better than we can express world. Every sentence is a text them. But it is communion of for a variety of subjects, which spirit with spirit. It is aspiration might be comprehended under it. towards heaven and heavenly things. From the practice of the disciples, It is homage, gratitude, confession, we learn that this form was not supplication from the finite child to given to them or us for exclusive the Infinite Father. On this ground and constant use, but as descriptive it is defensible, and with these views of the substance and spirit of true it should be performed. So Christ devotion. and his disciples taught and practised. 9-13. For the parallel passage, see Luke xi. 2-4. 9. After this manner therefore pray ye. Take this as the pattern of your devotions. Our Father. 10 hallowed be thy name; thy kingdom come; thy will be done, 11 in earth as it is in heaven; give us this day our daily bread; It has been observed that the word our, beginning this prayer, beautifully intimates, that in our private supplications love to man and love to God should be inseparable. In the secret chamber we should not forget our social condition. By the endearing appellation of Father, the infiniteness and awfulness of the Deity are brought down to a level with our finite minds and timid faith. From Jesus we have received the spirit of adoption, whereby we can cry, Abba, Father, before the dread majesty of the Sovereign of the universe. Which art in heaven. Boundless, pure, tranquil, glorious, like the spreading skies above us, is the Being whom we worship. But more than this. He dwells not peculiarly in the material heavens any more than elsewhere. He dwells in the spiritual heaven, of which the sky is but an emblem; the heaven of spirituality, holiness, love, and mercy. Those who imitate him, as dear children, are entering into the same heaven of blessedness. - Hallowed be thy name. May thy name be sanctified, or mayest thou be revered. This is the first petition. It is a prayer that idolatry, profaneness, and blasphemy may come to an end, and that the true worship of God may be established throughout the world. 1 Peter iii. 15; John iv. 21, 23. 10. Thy kingdom come. The kingdom of God, the kingdom of heaven, the kingdom or reign of the Messiah, are equivalent terms. This second petition means, therefore, May the reign of truth, the sway of the Christian religion, be extended everywhere; may Jesus Christ rule as the moral King, the spiritual sovereign of the globe. The Jews were accustomed to say: "He prays not at all in whose prayer there is no mention of the kingdom of God." Thy will be done, in earth as it is in heaven. Better, on earth. Religion may have spread the knowledge of God everywhere, and yet his will may not be perfectly obeyed. This is a supplication that the diffusion of truth may be followed by the prevalence of a heavenly obedience to the truth, and to God. In using these words, we pray that men, like angels, may submit their wills to the will of God; obey his laws; and yield, and yield cheerfully, to the wholesome chastenings of his Providence. "This comprehensive petition is the most humble, as well as the most prudent, that can be offered up from the creature to the Creator; as it supposes the Supreme Being will do nothing but what is for our good, and that he knows better than we ourselves what is So." 11. Give us this day our daily bread. The first three petitions are for the world; that the true worship of God, the knowledge of his will, and obedience to his commands, may be universal. The last three petitions of the Lord's Prayer relate to the temporal and spiritual wants of ourselves. The first is for temporal good, and decides the question, whether it is right to pray for any such blessing. Bread stands here for food, clothing, and whatever we need in the flesh. This prayer reminds us that our daily blessings, as well as the sublime promises of eternity, descend from the Father on high. The prevalent anxiety and worldliness with which men labor for riches and renown are rebuked here; for only one petition 13 and forgive us our debts as we forgive our debtors; and lead 12 us not into temptation, but deliver us from evil; for thine is the kingdom, and the power, and the glory, for ever. This day. Or, according to Luke, xi. 3, day by day. Daily. The original word is not used in the Classics, or the Scriptures, except here and in the parallel place in Luke, and its meaning is therefore doubtful. The most probable sense is either necessary or sufficient. 12. Forgive us our debts. Remit our offences. Faults and transgressions are called debts. The same figure of speech in some particulars prevails in our language. One man is said to owe another a favor, or an apology. It is observable here, that our sins are forgiven directly by God, upon the fulfilment of the conditions he has imposed, and that nothing is said, or anticipated, relative to their being forgiven by any intervention of the blood of an innocent being, shed to placate the divine wrath. - As we forgive our debtors. This is stated as the condition on which we may trust to be forgiven. Not that repentance and reformation are not necessary for forgiveness, but that a merciful disposition in us qualifies us preëminently for the reception of mercy from God. With what face can a harsh and unforgiving man pray for pardon, when by the very act he becomes, as it were, his own accuser? It becomes us ever to recollect that we stand in the same relation to God as offenders, as those who trespass against us do to us; nay, rather, that none can have offended against us by any comparison so deeply as we have offended against God, and none can have that Amen. need of our mercy that we have of the divine mercy. 13. Lead us not into temptation. This is a Hebraism, meaning, suffer us not to fall into trials that will lead us into transgression. The trials of life are the school of virtue. But the spirit of this petition is, that we may not encounter temptations too strong for our virtue; may not be abandoned, unprotected, to the assaults of evil; may not run recklessly and needlessly into any occasion of sin. 1 Cor. x. 13. How beautiful and appropriate is such a supplication for those hemmed in on all sides by moral dangers and difficulties, and liable at every moment to overstep the sacred limits of virtue! The sense of our exposed moral situation will render this a hearty, frequent, and earnest petition. But deliver us from evil. Or, the evil one; as it is customary in the Scriptures to personify evil, and call it a person. This is a prayer that we may be emancipated from sin and its miseries, and that the natural evils of life, sickness, misfortune, bereavement, may redound to our spiritual good. How great a petition! It is that we may attain spotless virtue and perfect happiness. —For thine is the kingdom, &c. The for implies, that as God is all-powerful and glorious, the King over all, he is able and disposed to grant the foregoing petitions. His power can supply every present and future want. His glory is to do good to his creatures. We can therefore approach him in a glad confidence that he hears and answers our prayers. The word Amen signifies so be it, being derived from a Hebrew verb, meaning to be true, faithful. The people 14 For if ye forgive men their trespasses, your heavenly Father 15 will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 16 Moreover, when ye fast, be not, as the hypocrites, of a sad are supposed to have responded this word at the close of the prayers of the minister, in the Jewish synagogues. The same custom appears to have prevailed among the early Christians. 1 Cor. xiv. 16. This doxology, or ascription of praise, is not found in Luke xi. 4, appended to the Lord's Prayer. The manuscripts of the best authority do not contain it, and it is not cited by the most ancient ecclesiastical writers. It occurs however in some of the early versions. Griesbach, in his critical edition of the New Testament, decides against its genuineness. The first English version, by William Tyndale, leaves it out; also the French version of Sacy. On the whole, it is probable that it was interpolated from the Jewish or Christian liturgies. But it harmonizes nevertheless with the preceding prayer, and forms an appropriate and sublime conclusion. 14. Christ enforces this truth often and urgently. Matt. xviii. 21-35; Mark xi. 25, 26; Luke vii. 40-48, xvii. 3, 4. He beautifully exemplified his forgiving disposition to his enemies even on the cross. His disciples breathed the same merciful spirit. Acts vii. 60; Eph. iv. 32; Col. iii. 13. The forgiveness of enemies is one of the surest tests of a Christian character. And those who call themselves Christians might take a valuable lesson even from the followers of Mahomet; that with greater light they should not prove to be of a worse temper. When a brutal man had struck an Arabian philosopher, instead of a blow he received from the good man this melting appeal : "Were I vindictive, I should return outrage for outrage. Were I an informer, I should accuse you to the Calif. But I had rather pray God to grant that in the Day of Judgment I may enter into heaven with you.” — Your heavenly Father will also forgive you. "We are not, however, to understand hereby that the practice of this or any other single duty can obtain God's favor, where other Christian virtues are neglected: for, though negative precepts are absolute, yet affirmative promises admit of this limitation, if no other condition of salvation be wanting.' 999 15. To make the injunction more impressive, he states here negatively what he had laid down in the last verse affirmatively. This is a common method in the Bible. Deut. ix. 7; Is. iii. 9, xxxviii. 1; Jer. xxix. 11. We are all sinners against God, needing, and professing to desire forgiveness from him, and dependent on his mercy for pardon. How unsuitable, then, that our fellow-men, who may have done us wrong, and who may be in our power, should find in us an unforgiving spirit! If they implore mercy in vain from us, how can we expect to receive mercy from God? 16. Jesus continues an application of the same principle to Fasting. Reality and sincerity alone could make this external observance of any value in the sight of God. In this passage he neither enjoins nor prohibits fasting, except so far as verse 17 may be viewed as sanctioning the observance. Christ does not refer here, probably, to the regular Jewish fasts, but to those voluntary and frequent ones, in which seekers after a reputation for piety were accustomed to make a show |
