In the matter of alms-giving the Master warned against, and inferentially denounced, ostentation and hypocritical display. To give to the needy is praiseworthy; but to give for the purpose of winning the praise of men is rank hypocrisy. The tossing of alms to a beggar, the pouring of offerings into the temple treasure chests, to be seen of men,[534] and similar displays of affected liberality, were fashionable among certain classes in the time of Christ; and the same spirit is manifest today. Some there be now who cause a trumpet to be sounded, through the columns of the press perchance, or by other means of publicity, to call attention to their giving, that they may have glory of men—to win political favor, to increase their trade or influence, to get what in their estimation is worth more than that from which they part. With logical incisiveness the Master demonstrated that such givers have their reward. They have received what they bid for; what more can such men demand or consistently expect? "But" said the Lord, "when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly!"
In the same spirit did the Preacher denounce hypocritical prayers—the saying of prayers in place of praying. There were many who sought places of public resort, in the synagogs, and even on the street-corners, that they might be seen and heard of men when saying their prayers. They secured the publicity they sought; what more could they ask? "Verily I say unto you, They have their reward," He who would really pray—pray as nearly as possible as Christ prayed, pray in actual communion with God to whom the prayer is addressed—will seek privacy, seclusion, isolation; if opportunity permits he will retire to his chamber, and will shut the door, that none may intrude; there he may pray indeed, if the spirit of prayer be in his heart; and this course was commended by the Lord. Wordy supplications, made up largely of iterations and repetitions such as the heathen use, thinking that their idol deities will be pleased with their much speaking, were forbidden.
It is well to know that prayer is not compounded of words, words that may fail to express what one desires to say, words that so often cloak inconsistencies, words that may have no deeper source than the physical organs of speech, words that may be spoken to impress mortal ears. The dumb may pray, and that too with the eloquence that prevails in heaven. Prayer is made up of heart throbs and the righteous yearnings of the soul, of supplication based on the realization of need, of contrition and pure desire. If there lives a man who has never really prayed, that man is a being apart from the order of the divine in human nature, a stranger in the family of God's children. Prayer is for the uplifting of the suppliant. God without our prayers would be God; but we without prayer cannot be admitted to the kingdom of God. So did Christ instruct: "your Father knoweth what things ye have need of, before ye ask him."
Then gave He unto those who sought wisdom at His feet, a model prayer, saying: "After this manner therefore pray ye:
"Our Father which art in heaven, Hallowed by thy name." In this we acknowledge the relation we bear to our Heavenly Father, and while reverencing His great and holy Name, we avail ourselves of the inestimable privilege of approaching Him, less with the thought of His infinite glory as the Creator of all that is, the Supreme Being above all creation, than with the loving realization that He is Father, and that we are His children. This is the earliest Biblical scripture giving instruction, permission, or warrant, for addressing God directly as "Our Father". Therein is expressed the reconciliation which the human family, estranged through sin, may attain by the means provided through the well beloved Son. This instruction is equally definite in demonstrating the brotherhood between Christ and humanity. As He prayed so pray we to the same Father, we as brethren and Christ as our Elder Brother.
"Thy kingdom come. Thy will be done in earth, as it is in heaven." The kingdom of God is to be a kingdom of order, in which toleration and the recognition of individual rights shall prevail. One who really prays that this kingdom come will strive to hasten its coming by living according to the law of God. His effort will be to keep himself in harmony with the order of the kingdom, to subject the flesh to the spirit, selfishness to altruism, and to learn to love the things that God loves. To make the will of God supreme on earth as it is in heaven is to be allied with God in the affairs of life. There are many who profess belief that as God is omnipotent, all that is is according to His will. Such a supposition is unscriptural, unreasonable, and untrue.[535] Wickedness is not in harmony with His will; falsehood, hypocrisy, vice and crime are not God's gifts to man. By His will these monstrosities that have developed as hideous deformities in human nature and life shall be abolished, and this blessed consummation shall be reached when by choice, without surrender or abrogation of their free agency, men shall do the will of God.
"Give us this day our daily bread." Food is indispensable to life. As we need it we should ask for it. True, the Father knows our need before we ask, but by asking we acknowledge Him as the Giver, and are made humble, grateful, contrite, and reliant by the request. Though the sun shines and the rain falls alike upon the just and the unjust, the righteous man is grateful for these blessings; the ungodly man receives the benefits as a matter of course with a soul incapable of gratitude. The capacity to be grateful is a blessing, for the possession of which we should be further grateful. We are taught to pray day by day for the food we need, not for a great store to be laid by for the distant future. Israel in the desert received manna as a daily supply[536] and were kept in mind of their reliance upon Him who gave. The man with much finds it easier to forget his dependence than he who must ask with each succeeding day of need.
"And forgive us our debts, as we forgive our debtors." He who can thus pray with full intent and unmixed purpose merits forgiveness. In this specification of personal supplication we are taught to expect only as we deserve. The selfish and sinful would rejoice in exemption from their lawful debts, but being selfish and sinful would exact the last farthing from those who owe them.[537] Forgiveness is too precious a pearl to be cast at the feet of the unforgiving;[538] and, without the sincerity that springs from a contrite heart, no man may justly claim mercy. If others owe us, either in actual money or goods as suggested by debts and debtors, or through some infringement upon our rights included under the broader designation as a trespass, our mode of dealing with them will be taken into righteous account in the judgment of our own offenses.
"And lead us not into temptation, but deliver us from evil:" The first part of this petition has occasioned comment and question. We are not to understand that God would ever lead a man into temptation except, perhaps, by way of wise permission, to test and prove him, thereby affording him opportunity of overcoming and so of gaining spiritual strength, which is the only true advancement in man's eternal course of progress. The one purpose of providing bodies for the preexistent spirits of the race, and of advancing them to the mortal state, was to "prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them."[539] The plan of mortality involved the certainty of temptation. The intent of the supplication appears to be that we be preserved from temptation beyond our weak powers to withstand; that we be not abandoned to temptation without the divine support that shall be as full a measure of protection as our exercize of choice will allow.
How inconsistent then to go, as many do, into the places where the temptations to which we are most susceptible are strongest; for the man beset with a passion for strong drink to so pray and then resort to the dramshop; for the man whose desires are lustful to voice such a prayer and then go where lust is kindled; for the dishonest man, though he say the prayer, to then place himself where he knows the opportunity to steal will be found! Can such souls as these be other than hypocrites in asking God to deliver them from the evils they have sought? Temptation will fall in our way without our seeking, and evil will present itself even when we desire most to do right; for deliverance from such we may pray with righteous expectation and assurance.