Matt 6:5-15
SS Lesson for 02/02/2025
Devotional Scripture: James 5:13-18
One of the things we know about Jesus is that he was a man of prayer. He would rise early in the morning so he could spend time alone in prayer (example: Mark 1:35). On at least one occasion, he spent all night in prayer (Luke 6:12). When Jesus knew his death was close at hand, he spent a significant portion of his final evening praying in the Garden of Gethsemane (Matthew 26:36-43). What we call “the Lord’s Prayer” is found in Matthew 6:9-13, with a shorter version in Luke 11:2-4. That title can be misleading because there’s no record that Jesus himself prayed this prayer. Instead, these were guidelines given by Jesus to others about how they should pray. Matthew’s version is recorded as being part of the famed Sermon on the Mount (Matthew 5:1-7:29). The version in Luke arises from a request by one of the disciples in Luke 11:1. We can safely assume that Jesus’ disciples were already men of prayer, but they wanted to pray more effectively. The disciples’ interest in learning about prayer was sparked by their awareness that John the Baptist had taught his own followers the correct way to pray (Luke 11:1). While we don’t have any of John the Baptist’s prayers, we do have examples of Jesus’ prayers (example: John 17:1-26, which consists of a lengthy prayer given by Jesus in the upper room during the Last Supper). The church tends to use the Lord’s Prayer from Matthew more often because it is more detailed than the wording in Luke’s Gospel. It has long been considered one of the church’s treasures, perhaps the most famous prayer in history. In some traditions, it is referred to as the “Our Father,” reflecting its opening phrase. A similar version of this calls the prayer the Paternoster, Latin for “Our Father.” An early manual on Christian practices called the Didache includes Matthew’s version of the prayer with the instructions that it should be prayed three times a day (Didache 8). Matthew’s version of the Lord’s Prayer has a multi-part address to God, several petitions or requests, and a concluding acknowledgment of God’s sovereignty. We notice the value of the prayer when we contrast it with the ways one should not pray. That’s where today’s study begins.
But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly
(Scriptural Text from the New King James Version; cross-references from the NIV)
5 "And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.
6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
7 And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.
8 "Therefore do not be like them. For your Father knows the things you have need of before you ask Him.
10 "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men-robbers, evildoers, adulterers-or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.' 13 "But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' 14 "I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
47 They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."
26 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.
7 Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.
9 If anyone turns a deaf ear to the law, even his prayers are detestable.
44 But I tell you: Love your enemies and pray for those who persecute you,
41 "Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."
18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.
17 pray continually;
16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.
7 The end of all things is near. Therefore be clear minded and self-controlled so that you can pray.
20 But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.
O LORD, you have searched me and you know me. 2 You know when I sit and when I rise; you perceive my thoughts from afar. 3 You discern my going out and my lying down; you are familiar with all my ways. 4 Before a word is on my tongue you know it completely, O LORD. 5 You hem me in--behind and before; you have laid your hand upon me.
24 Before they call I will answer; while they are still speaking I will hear.
19 And my God will meet all your needs according to his glorious riches in Christ Jesus.
9 In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name.
10 Your kingdom come. Your will be done On earth as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts, As we forgive our debtors.
13 And do not lead us into temptation, But deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.
14 "For if you forgive men their trespasses, your heavenly Father will also forgive you.
15 But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
17 I will give thanks to the LORD because of his righteousness and will sing praise to the name of the LORD Most High.
7 I will praise the LORD, who counsels me; even at night my heart instructs me.
6 Praise be to the LORD, for he has heard my cry for mercy.
1 Great is the LORD, and most worthy of praise, in the city of our God, his holy mountain.
It is good to praise the LORD and make music to your name, O Most High,
2 Praise the LORD, O my soul, and forget not all his benefits--
2 Praise him for his acts of power; praise him for his surpassing greatness.
9 Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live!
7 Submit yourselves, then, to God. Resist the devil, and he will flee from you.
7 "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.
7 If you remain in me and my words remain in you, ask whatever you wish, and it will be given you.
5 If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
9 That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved.
9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
11 I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name-the name you gave me-so that they may be one as we are one.
15 My prayer is not that you take them out of the world but that you protect them from the evil one.
3 But the Lord is faithful, and he will strengthen and protect you from the evil one.
10 He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us,
7 "Blessed are they whose transgressions are forgiven, whose sins are covered. 8 Blessed is the man whose sin the Lord will never count against him."
13 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.
7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace
22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
The Error in Prayer (5‑15)
Prayer, too, had a significant role to play in the religion of the Jews.[1] There were established times of prayer. Daniel, we know, prayed three times a day (Daniel 6:10). The apostles apparently continued to observe these established times of prayer (Acts 3:1). The Jews eventually had a prayer for nearly every occasion.[2] In spite of what no doubt began with noble aspirations, prayer deteriorated to a mere ritual (lest we become too critical, let us think of some of our meal‑time prayers). In spite of efforts to the contrary,[3] prayer in Israel fell into the deadly throes of formalism. It is for this reason that our Lord pointed to the practice of prayer as an example of externalism in verses 5‑15.
There were two principle errors current at the time of our Lord’s earthly appearance. The first error is described in verses 5 and 6. It is that of ostentation.
“And when you pray, you are not to be as the hypocrites, for they love to stand and pray in the synagogues and on the street corners in order to be seen by men. Truly I say to you, they have their reward in full” (Matthew 6:5).
Ostentation was easily fallen into, without even sensing its existence. One would be about his affairs and suddenly realize that the time of prayer was at hand. Either he would fail to fulfill this obligation or he must do it where he was. If he was in the marketplace or on the street corner, he would simply stand there and commence his prayers. Of course, this was obvious to the passers‑by who would nod to one another, noting this man’s devotion to his religious duty. One could easily accept public commendation and even seek it further. More and more one would find himself in a public place at the appointed times of prayer.
In accordance with the principle established in verse 1, such public acts of worship would gain men’s praise, but not God’s. They had, in the words of the Lord Jesus, already received all the praise they would get. The expression “they have their reward in full” is interesting. The Greek term employed (apechein) as a technical business and commercial word for receiving payment in full.[4] Those who pray in order to impress men have no further hope of reward from God.
The solution to this problem of ostentation is suggested in verse 6: “But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you” (Matthew 6:6).
In contrast to the public exhibition of ‘piety’ by the hypocrites, true disciples are to seek the face of God in private. Public prayer is not here forbidden, nor are we to pray only in our closets.[5] It is our motives which the Savior is speaking to here. We are not to seek the approving nod of men, but to desire intimate fellowship with God.
I will sometimes observe a couple who are making every effort to carry on their romance in public. They kiss and carry on, seemingly oblivious to the crowds, but, in reality, they are playing to them. Both the young man and the young woman are attempting to demonstrate that they are appealing and knowledgeable on matters of romance. They have no desire to be alone, for there is no audience there. In contrast is the husband and wife who deeply love each other. They do not care to prove their sophistication or sexual savior‑faire to anyone. They do not (often) express themselves physically in public, but choose the intimacy which is found behind closed doors.
This is the kind of intimacy which God seeks from men in prayer. They do not wish to have witnesses to their prayers. Their great desire is to be alone with God. They choose to meet Him in the secret place. They are assured of two things about God: He is in secret and He sees in secret (verse 6). God, by His character, is not One given to spectacularism. He does not care to play to His audience. This is why our Lord refused to manifest Himself to Israel as her Messiah by spectacularism (cf. Matthew 4:6). Our Lord at times preferred to accomplish His miraculous works in private (Mark 7:33). Just as God does not display Himself in spectacular fashion, neither should the saint make a public spectacle of Himself.
Also, God is One Who ‘sees in secret.’ There is no need to publicly display our righteous deeds. If we seek the praise of God, we should understand that ‘God does not look upon the outward appearance, but on the heart’ (1 Samuel 16:7). If God can know our hearts and our motives, we need not prove ourselves to Him by public displays before men.
The second prevalent error in the matter of prayer is that of verbosity. We have all probably heard the story of the individual, who, when, meeting the pastor at the door after the service, commented, “Pastor, I really enjoyed both messages this morning.” “But,” the pastor objected, “I only preached once.” “I meant the one you preached and the one you prayed,” returned the observant member.
Two kinds of needless verbosity are common. The first is senseless, thoughtless repetition. We all know of the prayer wheels employed by the heathen. And we know of much prayer that is rattled off without touching either the mind or the heart of the one praying. All of us are aware of prayers of our own of this type. Oftentimes my ‘spontaneous’ prayers sound strangely familiar and lack life and urgency. Ironically, the Lord’s prayer is often ‘prayed’ in this mindless repetition.
Another variety of verbosity was that of needless longevity. The Greek term (battologeo„) “meaningless repetition” (verse 7) is an unusual one. While most commentators take it in the sense of babbling or senseless utterances repeated over and over, Moulton and Milligan remind us that it was an expression employed as a nickname for Demosthenes.[6] If he was a man who had many words for any occasion, we can readily see the relationship to this abuse of verbosity in the matter of prayer.
Dr. W. D. Maxwell writes, “The efficacy of prayer was measured by its ardour and its fluency, and not least by its fervid lengthiness.’ Rabbi Levi said, ‘Whoever is long in prayer is heard.’ Another saying has it: ‘Whenever the righteous make their prayer long, their prayer is heard.’”[7]
Men actually believed that the effectiveness of their prayers was to be directly related to their length. And lest we be too quick to condemn, let us beware of this same error. I have read several times a little booklet on the subject of prayer. It is a fine booklet and much of its exhortation is desperately needed today. Nevertheless, I have never left that book without feeling guilty because my floor does not have grooves in it as has been the case with a few prayer warriors. Were these men great because they prayed long? Were their prayers answered because they prayed longer than we? This was the mentality of Judaism.
In contrast to the oratory of the hypocrites, Jesus gave His followers a simple pattern for prayer. Normally, we refer to it as ‘The Lord’s Prayer’ but in reality it is the disciples’ prayer. Several observations must be made concerning this prayer before we look at it more closely.
(1) It is both a pattern for prayer and a prayer to be recited. Matthew introduces it, “Pray, then, in this way …” (verse 9). We see that this prayer is cited by Matthew more as an example of prayer that pleases God. How sad that countless Christians have ‘vainly repeated’ it without ever really grasping the meaning of its words. But Luke begins, “When you pray, say …” (Luke 11:2). We must therefore be careful about condemning those who choose to repeat it, for our Lord has not forbade its repetition, only its meaningless, thoughtless parroting.
(2) Its main thrust in the context of our Lord’s teaching this prayer is given as a model prayer in contrast to that which He has just condemned, namely, lengthy prayers which sought either to impress the onlooker or to wear down the defenses of God. For those who are tempted to practice long public prayers, I must encourage you to observe not only the brevity of this prayer, but of all our Lord’s public prayers (and those of other saints, too!). If we wished to catch the major thrust of this prayer as a sample prayer, it would be something like this: “When you pray publicly, make it short and sweet.”
(3) It is comprehensive. While the prayer itself is short, the subject matter is very broad. It deals both with God’s program and with man’s needs. It seeks divine forgiveness for past sins, provision for present needs, and the future establishment of God’s Kingdom on the earth. There is a balance between God’s purpose and man’s needs. There is also a priority given to God’s purpose above our pressing needs.
As we look at this prayer in more detail, we find it begins with the statement: “Our Father Who art in heaven” (verse 9). Although I will deal with this concept of God as our heavenly Father later, I must say that I believe it is the key to the entire sixth chapter of Matthew.[8]
“Hallowed be Thy name” expresses our agreement with God’s ultimate and primary purpose of bringing praise to His name. The glory of God is the supreme purpose in the universe, I believe. That is what the prayer expresses—a desire to see the name of God exalted.
Verse 10 is really an extension or amplification of the expression of desire for God’s name to be held in esteem. That will occur most completely and finally when the Kingdom of God is established on the earth and the reign of Messiah is commenced. By the use of Hebrew parallelism, the Kingdom is further defined as the time when the righteous reign of God upon the earth is as comprehensive and complete as it now is in heaven.
Having given priority to God’s purposes in the world, we should also express in our prayers the needs which we have as well. The first which is mentioned is that of daily sustenance (bread). I do not believe it is mentioned first because it is most important, but because to us it is often the most pressing. When we have laid the matter of our material needs at the feet of the Father, we may devote ourselves to other vital issues.
Although we can most readily understand what is in mind in this petition for ‘daily bread,’ there has been much difference of opinion among Bible students as to what is meant.[9] Now we generally understand the petition to be a request for our material necessities.
Most unusual is the adjective ‘daily’ (epiousios) in ‘our daily bread.’ It was completely unknown to the ancients, and men for some time assumed that it was a term coined by Matthew. Not long ago a papyrus fragment was discovered which contained this very word. Strangely enough, it was some ancient woman’s shopping list. It was a list of the items she needed for that day, or perhaps for the following day.[10] What a beautiful and practical instruction for our prayer life! What an antidote for worry! We need to simply express to the Father what our immediate needs are, and then trust Him to supply them. Perhaps this will be through ordinary means (such as by our holding down a job), or perhaps through more unusual ways when our needs are beyond our ability to supply.
In addition to physical needs, there are spiritual necessities. First is our need for forgiveness. No matter how great our faith, we will continually fail and need forgiveness. Although forgiveness for all sins, past, present and future, has been accomplished once for all on the cross, we experience that forgiveness as we confess our sins to the Father (e.g. 1 John 1:9).
On the surface it would appear that we experience this forgiveness only in return for our forgiveness of those who have wronged us. God’s forgiveness is not in exchange for ours. Far from it. Rather we are forgiven only when our request for forgiveness is sincere. He who asks for forgiveness but refuses to grant it to others is not sincere in his request. He who refuses to forgive fails to sense the magnitude of his own sin, and the magnitude of God’s forgiveness. Such a spirit of unforgiveness reveals an insincerity in asking for divine forgiveness. As such this (hypocritical) request is denied.[11] Such is the parenthetical explanation of verses 14 and 15.
The last petition is the most difficult of all for most Christians.[12] How can one pray to be kept from temptation when the Bible says that God does not ‘tempt’ the Christian (James 1:13)? Some have tried to explain this by stressing the fact that the Greek word (peirazo„) can mean either to solicit one to sin (as Satan does), or to test, so as to approve (as God does, James 1).[13] They would say that we are to pray not to be tested, but this would be to request God not to do what we are told He continually does (James 1:2‑4; 1 Peter 1:7; 4:12‑13, etc.).
A better solution, in my mind, is that which gives the Greek expression the force of ‘let us not be led into temptation.’[14] This is particularly appropriate if we understand the second half of the petition (‘but deliver us from evil’) as a reference to the person of Satan. Therefore, we should understand verse 13 in this way: “And do not let us be led into temptation, but deliver us from the evil one” (my translation).
There is nothing unusual about the Christian praying for what God has promised. The promises of God are our assurance and basis for the prayer of faith. Daniel prayed for the return of the Jews to the Promised Land, knowing Jeremiah had predicted its happening (Daniel 9).
Perhaps someone is inclined to ask the questions, “What is the use of prayer, anyway?” “God knows our needs, before we ask (6:8).” “He does not need to be badgered into granting our request.” “If God has really determined the outcome, why pray?” The biblical answer is several‑fold. First of all, we are commanded to pray (Matthew 5:44; 9:38; Mark 13:33, Luke 18:1 and 1 Thessalonians 5:17), and therefore it is a simple matter of obedience. Second, prayer is communion with God. It strengthens our faith, it expresses our dependence and devotion. Finally, prayer is God’s way of allowing men to participate in His program. While God could have purposed to accomplish His work without man’s participation, He has ordained to use prayer as a means to accomplish His pre‑determined ends.
The final portion of verse 13 is absent from some of the ancient manuscripts, as well as from the same prayer in Luke’s account. Regardless of this, it is a most fitting benediction, totally in keeping with the spirit and theology of our Lord. It also concludes with the same note and emphasis with which the prayer began. It inspires faith and confidence that our prayers will be heard and answered.[15]
A fast was a voluntary abstinence from food observed as a religious exercise. It was frequently accompanied by prayer in the Old Testament (1 Samuel 7:5,6; 2 Chronicles 20:3‑4; Ezra 8:21‑23, etc.). It expressed genuine repentance for sin (Jonah 3:5), lamentation over calamity (Judges 20:26) or the death of a loved one (2 Samuel 1:12). In addition, fasting was observed as an aid to religious concentration and the preparation for divine revelation (Exodus 34:28; Deuteronomy 9:9,18).
The Law required only one fast, and this on the Day of Atonement (Leviticus 16:29,31; 23:26‑32; Numbers 29:7). After the exile, four other annual fasts were added (Zechariah 8:19). According to the Talmud, each of these commemorated a disaster in Jewish history.[16] Devout Jews in Jesus’ day seemingly fasted twice a week (cf. Luke 18:12).
In Old Testament days too much value was placed on the external rite of fasting, as opposed to the proper condition of the heart (cf. Isaiah 58). In the days of our Lord there was this same kind of error prevalent. According to Barclay[17] the two Jewish days of weekly fasting were on Monday and Thursday. It was probably no coincidence that these were also the market days when people from the countryside crowded into the city to buy and sell. It was a golden opportunity for the public display of piety. The Jews knew how to wring every drop of self‑gratification out of this practice. They left their hair unkempt, their faces dirty, and they wore a gaunt look on their faces that worked upon the sympathy and admiration of the less committed.
The condemnation of such ostentation can be seen in our Lord’s remarks in verses 16‑18. They have received all the reward they can expect—the commendation of their fellowmen. But in order to please God they must carry out their acts of devotion in private. Their hair should be combed, they should wash their faces (wear deodorant and perhaps some after shave lotion?) and conceal the fact that they have chosen to abstain from food for a time. The God Who knows the secret intentions and motives of men, the God Who observes our every deed, will surely reward true piety (verse 18).
Instruction concerning fasting seems like an anachronism to those of us who know little of deprivation, especially voluntary deprivation. We would rather focus upon the principle and pass over the practice hastily. But I would be honest with the entire text of Scripture only if I made several additional comments.
First, our Lord Himself fasted (Matthew 4:2). His disciples did not fast, but only because it would be inappropriate while the Messiah was with them (Matthew 9:14‑15). The New Testament church observed the practice of fasting (Acts 13:2‑3; 14:23), and Paul spoke of it also (2 Corinthians 6:5; 11:27).
Second, although fasting is not compulsory, it is an option for Christians to consider, and it has real value. Far from being detrimental to one’s health, it is likely beneficial. Most Americans eat far more than we need. Fasting develops and practices the little‑known art of self-discipline. Paul said that a man should learn to rule over his body, and not give into its every appetite (1 Corinthians 9:24‑27). Fasting also teaches us to do without things which are not really essential. In a day of luxuries which are considered necessities, it is beneficial to remind oneself of what is really vital to our existence and what is simply desirable. Finally, abstinence intensifies our pleasure and satisfaction of the good things in life. It helps us to really enjoy the special ‘treats’ in life.
When I was going through college, I worked at a meat market. One of the fringe benefits was getting good meat at very reasonable prices. Consequently, we had steak more often then than I have ever seen since. It was not really a special treat then. At today’s prices it is a rare but delightful pleasure. I think you know what I mean.
(Adapted from URL:https://bible.org/seriespage/22-fatal-failures-religion-3-externalism-matthew-61-18)
A couple started dating. In due course, they began to take turns attending each other’s church. Her church recited the Lord’s Prayer every Sunday as part of the worship service; his church never did. When she asked him why his church never did so, he responded that his church didn’t want the Lord’s Prayer to become a repetitious chant. He had a point. Mere repetition of the Lord’s Prayer without regard to its message and challenge is of negative value. To do so runs the risk of being condemned as those who honor God with their lips but whose hearts are far from him (Matthew 15:8 quoting Isaiah 29:13). But that danger is true of anything we do regularly when the church meets. Some churches have communion services only once per quarter because it might become “too common” if observed every Sunday. (Few churches, however, would apply the same reasoning to the collection of offerings!) Perhaps a good middle ground would be different prayers every Sunday that nevertheless reflected the categories in the Lord’s Prayer. Would that work in your church? Why, or why not?
[1] “There were two things the daily use of which was prescribed for every Jew. The first was the Shema, which consists of three short passages of scripture—Deuteronomy 6:4‑9; 11:13‑21; Numbers 15:37‑41. Shema is the imperative of the Hebrew word to hear, and the Shema takes its name from the verse which was the essence and centre of the whole matter: “Hear, O Israel, the Lord our God is one Lord.” The full Shema had to be recited by every Jew every morning and every evening. It had to be said as early as possible. It had to be said as soon as the light was strong enough to enable a man to distinguish between blue and white, or, as Rabbi Eliezer said, between blue and green. In any event it had to be said before the third hour, that is, 9 a.m.; and in the evening it had to be said before 9 p.m. If the last possible moment for the saying of the Shema had come, no matter where a man found himself, at home, in the street, at work, in the synagogue, he must stop and say it.” Barclay, Matthew, I, p. 191.
“The second thing which every Jew must daily repeat was called the Shemoneh ‘esreh, which means The Eighteen. It consisted of eighteen prayers, and was, and still is, an essential part of the synagogue service. In time the prayers became nineteen, but the old name remains. Most of these prayers are quite short, and nearly all of them are very lovely. The twelfth runs:
“Let Thy mercy, O Lord, be showed upon the upright, the humble, the elders of Thy people Israel, and the rest of its teachers; be favourable to the pious strangers amongst us, and to us all. Give Thou a good reward to those who sincerely trust in Thy name, that our lot may be cast among them in the world to come, that our hope be not deceived. Praised be Thou, O Lord, who art the hope and confidence of the faithful.” Ibid., p. 192.
[2] “There was hardly an event or a sight in life which had not its stated formula of prayer. There was prayer before and after each meal; there were prayers in connection with the light, the fire, the lightning, on seeing the new moon, comets, rain, tempest, at the sight of the sea, lakes, rivers, on receiving good news, on using new furniture, on entering or leaving a city. Everything had its prayer.” Ibid., p. 193.
[3] Ibid.
[4] “It was the word which was used on receipted accounts. For instance, one man signs a receipt given to another man: ‘I have received (apecho„) from you the rent of the olive press which you have on hire.’ A tax collector gives a receipt, saying, ‘I have received (apecho…) from you the tax which is due.’ A man sells a slave and gives a receipt, saying, ‘I have received (apecho„) the whole price due to me.’” Ibid., p. 185.
[5] “The Greek word tameion was used for the store‑room where treasures might be kept. So the implication may be that in the inner room where the Christian regularly prays there are treasures already awaiting him which he can draw upon and add to.” R. V. G. Tasker, The Gospel According to St. Matthew (Grand Rapids: Eerdmans, 1968), p. 73.
[6] “If the great orator was thus nicknamed because of the torrent of words at his command, which made envious rivals call him ‘the gabbler,’ it will fit his case better than the highly improbable ‘stammering’ connection ...” James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament (Grand Rapids: Eerdmans, 1972), p. 107.
[7] Barclay, Matthew, I, p. 195.
[8] Cf. J. I. Packer, Knowing God (Downers Grove: InterVarsity Press, 1973), pp. 181‑208.
[9] “Some early commentators could not believe that Jesus intended our first request to be for literal bread, bread for the body. It seemed to them improper, especially after the noble three opening petitions relating to God’s glory, that we should abruptly descend to so mundane and material a concern. So they allegorized the petition. The bread he meant must be spiritual, they said. Early church fathers like Tertullian, Cyprian and Augustine thought the reference was either to ‘the invisible bread of the Word of God’ or to the Lord’s Supper. Jerome in the Vulgate translated the Greek word for ‘daily’ by the monstrous adjective ‘super substantial’; he also meant the Holy Communion. We should be thankful for the greater, down‑to‑earth, biblical understanding of the Reformers. Calvin’s comment on the spiritualizing of the fathers was: ‘This is exceedingly absurd.’ Luther had the wisdom to see that ‘bread’ was a symbol for ‘everything necessary for the preservation of this life, like food, a healthy body, good weather, house, home, wife, children, good government and peace, and probably we should add that by ‘bread’ Jesus meant the necessities rather than the luxuries of life.” John R. W. Stott, Christian Counter‑Culture (Downers Grove: InterVarsity Press, 1978), pp. 148‑149.
[10] Cf. Barclay, Matthew, I, p. 217.
[11] One could apply this same kind of analogy to the relationship between faith and salvation, as indeed James has done in the second chapter of his epistle. If our faith is of the type that produces no works, it is a ‘dead faith’ and thus not a saving faith. A request for forgiveness which refuses to forgive others is a hypocritical request as well.
[12] “On the basis of conducting a nationwide program entitled, “National Vespers” from 1927‑1946 and each year receiving 100,000 letters from members of his vast audience, many of which told of their religious difficulties, Dr. Fosdick said, “No verse in the Bible puzzles more people than the petition in the Lord’s Prayer, ‘Lead us not into temptation.’ ‘Is it not a shocking idea’ many say, ‘that God leads men into temptation and that we must beg him to stop doing it?’” (On being fit to live with, p. 151.) Harry Emerson Fosdick, as quoted in “Does God Lead Us Into Temptation?” Christianity Today, July 4, 1969, p. 13.
[13] This seems to be the approach of C. S. Lewis:
“I was never worried myself by the words ‘lead us not into temptation’ but a great many of my correspondents are. The words suggest to them what someone has called ‘a fiend‑like conception of God,’ as one who first forbids us certain fruits and then lures us to taste them. But the Greek word means “trial”—“trying circumstances”—of every sort; a far larger word than English “temptation.” So that the petition essentially is “Make straight our paths. Spare us, where possible, from all crises, whether of temptation or affliction.” C. S. Lewis, Letters to Malcolm: Chiefly on Prayer (New York: Harcourt, Brace and World, 1964 ), p. 23.
[14] “Here we have a ‘Permissive imperative’ as grammarians term it. The idea is then: ‘Do not allow us to be led into temptation.’” A. T. Robertson, Word Pictures in the New Testament (Nashville: Broadman Press, 1930), I, p. 54.
[15] For a helpful discussion of this doxology and the arguments for and against its authenticity, cf. William Hendriksen, The Gospel of Matthew (Grand Rapids: Baker, 1973), pp. 337‑339.
[16] “The Jewish scribal law lays it down: ‘On the Day of Atonement it is forbidden to eat, or to drink, or to bathe, or to anoint oneself, or to wear sandals, or to indulge in conjugal intercourse.’” Barclay, Matthew, I, p. 235.
[17] Barclay, Matthew, I, p. 237.