'And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught His disciples. 2. And He said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3. Give us day by day our daily bread. 4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5. And He said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6. For a friend of mine in his journey is come to me, and I have nothing to set before him? 7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9. And I say unto you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened unto you. 10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12. Or if he shall ask an egg, will he offer him a scorpion? 13. If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him!—LUKE xi. 1-13.
Christ's praying fired the disciples with desire to pray like Him. There must have been something of absorption and blessedness in His communion with the Father which struck them with awe and longing, and which they would fain repeat. Do our prayers move any to taste the devotion and joy which breathe through them? But low conceptions mingled with high desires in their request. They think that if He will give them a form, that will be enough; and they wish to be as well off as John's disciples, whose relation to their master seems to them parallel with theirs to Jesus.
Our Lord's answer meets and transcends their wish. He does give them a model prayer, and He adds encouragements to pray which inculcate confidence and persistence. The passage, then, falls into two parts—the pattern prayer (vs. 2-4), and the spirit of prayer as enforced by some encouragements (vs. 5-13). The material is so rich that we can but gather the surface wealth. Deep mines must lie unexplored here.
I. The pattern of prayer. We call it the Lord's Prayer, but it is so only in the sense that He gives it. It is our prayer for our use. His own prayers remain unrecorded, except those in the upper room and at Gethsemane. This is the type to which His servants' prayers are to be conformed. 'After this manner pray ye,' whether in these words or not. And the repetition of the words is often far enough away from catching their spirit. To suppose that our Lord simply met the disciples' wish by giving them a form misconceives the genius of His work. He gave something much better; namely, a pattern, the spirit of which we are to diffuse through all our petitions,
Two salient features of the prayer bring out the two great characteristics of all true Christian prayer. First, we note the invocation. It is addressed to the Father. Our prayers are, then, after the pattern only when they are the free, unembarrassed, confident, and utterly frank whispers of a child to its father. Confidence and love should wing the darts which are to reach heaven. That name, thoroughly realised, banishes fear and self-will, and inspires submission and aspiration. To cry,' Abba, Father,' is the essence of all prayer. Nothing more is needed.
The broad lesson drawn from the order of requests is the second point to be noticed. If we have the child's spirit, we shall put the Father's honour first, and absolutely subordinate our own interests to it. So the first half of the prayer, like the first half of the Decalogue, deals with God's name and its glory. Alas! it is hard even for His child to keep this order. Natural self-regard must be cast out by love, if we are thus to pray. How few of us have reached that height, not in mere words, but in unspoken desires!
The order of the several petitions in the first half of the prayer is significant. God's name (that is, His revealed character) being hallowed (that is, recognised as what it is), separate from all limitation and creatural imperfection, and yet near in love as a Father is, the coming of His kingdom will follow; for where He is known and honoured for what He is He will reign, and men, if they rightly knew Him, would fall before Him and serve Him. The hallowing of His name is the only foundation for His kingdom among us, and all knowledge of Him which does not lead to submission to His rule is false or incomplete.
The outward, visible establishment of God's kingdom in human society follows individual acquaintance with His name. The doing of God's will is the sign of His kingdom having come. The ocean is blue, like the sky which it mirrors. Earth will be like heaven.
The second half of the prayer returns to personal interests; but God's child has many brethren, and so His prayer is, not for 'me' and 'my,' but for 'us' and 'ours.' Our first need, if we start from the surface and go inwards, is for the maintenance of bodily life. So the petition for bread has precedence, not as being most, but least, important. We are to recognise God's hand in blessing our daily toil. We are to limit our desires to necessaries, and to leave the future in His hands. Is this 'the manner' after which Christians pray for perishable good? Where would anxious care or eager rushing after wealth be, if it were?
A deeper need, the chief in regard to the inner man, is deliverance from sin, in its two aspects of guilt and power. So the next petition is for pardon. Sin incurs debt. Forgiveness is the remission of penalty, but the penalty is not merely external punishment. The true penalty is separation from God, and His forgiveness is His loving on, undisturbed by sin. If we truly call God Father, the image of His mercifulness will be formed in us; and unless we are forgiving, we shall certainly lose the consciousness of being forgiven, and bind our sins on our backs in all their weight. God's children need always to pray 'after this manner, 'for sin is not entirely conquered.