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Matthew 6:9

“Hallow” (hagiazo) has the basic meaning of “to separate.” It pictures one thing separated from another or many things into groups. For instance, when growers reap their crops—say, apples—they divide the produce into various categories according to size and quality. Workers segregate the usable but less attractive apples for crushing into applesauce while packaging the high-quality fruit for sale at grocery stores.

A similar idea is present in hallowing or sanctifying something: The best is put in its own category and treated with greater care. In the case of God, people are to put Him in His own exalted category, in which He has no rivals. As He says of Himself in Isaiah 46:9, “For I am God, and there is no other; I am God, and there is none like Me.”

The apostle Paul declares in Ephesians 3:14-15 that “the whole family in heaven and earth is named” from the Father, meaning that He is the ultimate Ruler over all things. Further, “God has highly exalted [Jesus Christ] and given Him the name which is above every name” (Philippians 2:9). These facts should establish that His excellent name is truly the highest in all the universe, and He is due all praise and honor and obedience for His sovereign position over all things in heaven and earth.

The proper response of His people, then, is to come to a true understanding of God and learn to follow His teachings, as He prophesies Israel will do once He gives them His Spirit in the age to come. The elect are currently experiencing this process in this age, absorbing His teaching and through many trials figuring out how to practice His ways, continually keeping Him in the center of their lives. They hallow His name in their praise of Him and in their obedience to Him in every word and deed.

In the end, “Hallowed be Your name” expresses the supplicant's desire to please the Father in every facet of life and witness His glory to the world.

Richard T. Ritenbaugh
The Model Prayer (Part Three): Hallowed Be Your Name



Matthew 6:9

In our culture, one's name means little, most often merely as a way of identifying and distinguishing people. We can glimpse how significant it was to people in biblical times when we realize that we link reputation or prestige to a person's name. We use phrases like “he ruined the family name” or “his name is mud” to express that someone is of low repute or character.

An individual's name meant far more than that in ancient times. Then, a person and his or her name were bound together, the name representing the person's essence. In the Old Testament, certain persons' names defined them. For example, Jacob means “heel-catcher,” characterizing his underhanded, deceptive nature, but God renames him Israel, “one who prevails with God,” after his conversion. Christ Himself is named Jesus, “Savior.” God's names likewise identify His character traits: He is Eternal, Creator, Almighty, our Banner, our Healer, our Sanctifier, our Peace, our Righteousness, our Shepherd, our Master, etc.

Thus, the request in Matthew 6:9—and God's command in the third commandment (Exodus 20:7)—means more than just how we use or pronounce God's names. It implies that we revere what God's names stand for. He desires that we regard His names and thus Him and His character reverently, taking the pursuit of Him and His way of life seriously as a matter of profound aspiration.

Richard T. Ritenbaugh
The Model Prayer (Part Three): Hallowed Be Your Name



Matthew 6:9

Jesus' Model Prayer begins with a salutation to the Father in heaven. It continues—as many ancient greetings to deities or royalty do—with a desire for His blessedness and reign to increase. In the ancient Middle East, petitioners of kings and emperors used exultant language to praise and honor their lords. For instance, when Shadrach, Meshach, and Abed-Nego addressed Nebuchadnezzar after he called them before him for refusing to bow before his golden image, they said: “O king, live forever!” (Daniel 3:9; see also Daniel 2:4; 5:10; 6:6, 21; I Kings 1:31; etc.). “Long live the king!” (I Samuel 10:24) conveys a similar sentiment.

A related blessing or wish of well-being also appears in letters and royal decrees. Darius' declaration lauding the God of Israel after pulling Daniel from the lion's den expresses his wish, “Peace be multiplied to you,” to everyone in his empire (Daniel 6:25; see Ezra 4:17; 5:7; 7:12; etc.). Biblical writers, especially the apostle Paul, use this form in their epistles, praying for God's blessing on the recipients: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7; I Corinthians 1:3; II Corinthians 1:2; Galatians 1:3; etc.).

However, as a salutation, our Savior's words in His instructive prayer, “Hallowed be Your name,” stand alone in its request. It faintly echoes David's address to God in Psalm 8:1, “O LORD, our Lord, how excellent is Your name in all the earth” (see also verse 9), but Jesus' formula adds the elements of holiness and the desire for an increase in the true worship of God. Its memorable and concise phrasing demands further examination.

“Hallow” or “hallowed” appears 31 times in Scripture and only twice in the New Testament, both in versions of this prayer (Matthew 6:9; Luke 11:2). The Greek word underlying it, used 28 times, is hagiazo, which means “to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy” (Mounce's Complete Expository Dictionary of Old and New Testament Words). Many modern translations of Matthew 6:9 drop the traditional literal translation of Matthew 6:9 to explain the verse in simpler terms: “. . . may your name be treated as holy” (Lexham English Bible); “. . . your name be honored as holy” (Christian Standard Bible); “. . . may your name be kept holy” (New Living Translation).

In the Old Testament, hallowing or sanctifying a thing appears most often in contexts dealing with God Himself or the Sabbath. In reality, only God can make something truly holy, as when He created and hallowed the Sabbath by resting on the seventh day (Genesis 2:1-3). The best sinful humans can do is to regard or treat a sanctified thing as holy, and so God commands in the fourth commandment, “Remember the Sabbath day, to keep it holy” (Exodus 20:8). Jeremiah 17:24 illustrates that people can hallow the Sabbath—treat it as holy time—by doing no work on it. In other words, humans hallow something God has sanctified by obeying His instructions regarding it.

Richard T. Ritenbaugh
The Model Prayer (Part Three): Hallowed Be Your Name



Matthew 6:9-13

Memorizing the Lord's Prayer—which is a bit of a misnomer; it should be "The Disciples' Prayer" or "The Model Prayer"—is a wonderful thing to do. Parents should make it their aim to teach it to their children. But unlike many in nominal Christianity, we need to go further and teach our children that the prayer is not one to be mindlessly repeated but a guideline for our personal, private prayers to "our Father in heaven." It maps out the general attitude and subjects of prayer that we should take to heart and cut deeply into our memories.

It is a wonder that so few who frequently use Matthew 6:9-13 both publically and privately know what Jesus says—no, commands—in the immediately preceding verses:

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. 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. 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. Therefore do not be like them. For your Father knows the things you have need of before you ask Him. (Matthew 6:5-8)

Christ plainly says that public prayers made expressly to be seen by others is hypocritical, and prayers that are repeated vainly (meaning "carelessly," "uselessly," or "thoughtlessly") are heathen! Obviously, this does not mean that He forbids public prayer; there are many examples of proper public prayer in Scripture (see, for example, I Kings 8:22-53; Ezra 9:6-15; Nehemiah 9:5-38; John 17:1-26; etc.). Public prayer is a necessary part of opening and closing religious services. What Jesus denounces is making a show of praying to enhance one's reputation as a "religious" or "righteous" person, as well as repetitious, canned prayers and overlong, tedious prayers.

Overall, Jesus warns us against two mistakes when praying: making them about us and making them meaningless. Doing either (or both) will ruin their effectiveness and actually work at cross-purposes to spiritual growth. When we pray, we need to remember that it is a formal conversation with the divine Governor of the Universe. We have not entered His court for our own gratification and glory. We certainly do not want to bore Him by endlessly repeating the same five words or giving Him the expanded War and Peace version of our pitiful lives. To the contrary, we are before Him to praise Him, to thank Him, to beseech Him for help both for others and ourselves, and to praise and thank Him. I repeat myself for emphasis.

What would we think of a friend who came to the front door each morning, and upon opening it to admit him, we heard him say the exact same thing that he had said the past 532 straight mornings, droning on for half an hour without coming up for air? We might love him as a friend, but we would surely think he was a bit strange and wasting our time with his endless repetitions. We would soon tune out his robotic, one-sided conversation.

We are blessed that God is far more patient and understanding with us than we would be to such a bore. He listens to our petitions whether we are eloquent or mind-numbingly incoherent (see Romans 8:26). Yet, notice that Jesus tells the disciples—us—that the Father knows what we need before we ask Him. We are not springing anything on Him that He has not already figured out.

So there is no need for us to meander, be vague, or employ some kind of rhetorical device that is "guaranteed" to convince Him that He has to intervene right away. There is no need to try to impress Him with our knowledge or persuasiveness or righteousness. He wants us to be ourselves and to speak with Him as family members do—with, of course, the proper reverence for who He is.

What is most important—what He is looking for—is a "poor and . . . contrite spirit, and [one] who trembles at My word" (Isaiah 66:2). If the attitude is humble, focused on God's will and His plan for us, He will hear and respond. More importantly, we will be drawing closer to Him and taking on aspects of His character that are so essential to Christian life and the Kingdom of God.

Richard T. Ritenbaugh



Matthew 6:9-13

When I played Little League baseball in the Columbia, South Carolina, area, it was the practice of our league to gather one team around first base and the opposing team around third base. All the players and coaches would take a knee and reach forward to grab part of a bat that someone placed upright on the base or stack their hands on top of it. Once everyone was situated, the head coach would say, "Take off your caps and bow your heads," and we would all begin to recite the Lord's Prayer in a rapid-fire monotone, hoping to beat the other team to the end. Once done, the players and coaches scrambled back to their respective dugouts, and the umpire called, "Play ball!" God had been invoked and all was well.

Did anyone at the ballpark ever stop to consider if the Lord's Prayer—which is a misnomer; it should be "The Disciples' Prayer" or "The Model Prayer"—has anything to do with baseball? The word does not appear in Matthew 6:9-13 or, in fact, in the Bible. The prayer that Jesus gave His disciples to teach them to pray is about God the Father, His holiness, His name, His Kingdom, His will, His power, His glory, and His eternity, as well as requests for daily providence, forgiveness, guidance, and deliverance. Nary a word about curveballs, double plays, or stealing second base.

Memorizing the so-called Lord's Prayer is a wonderful thing to do. Parents should make it their aim to teach it to their children. But unlike many in nominal Christianity, we need to go further and teach our children that the prayer is not one to be mindlessly repeated but a guideline for our personal, private prayers to "our Father in heaven." It maps out the general attitude and subjects of prayer that we should take to heart and cut deeply into our memory.

It is a wonder that so few who frequently use Matthew 6:9-13 both publicly and privately know what Jesus says—no, commands—in the immediately preceding verses:

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. 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. 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. Therefore do not be like them. For your Father knows the things you have need of before you ask Him. (Matthew 6:5-8)

Christ plainly says that public prayers made expressly to be seen by others are hypocritical, and prayers that are repeated vainly (meaning "carelessly," "uselessly," or "thoughtlessly") are heathen! Obviously, this does not mean that He forbids public prayer; there are many examples of proper public prayer in Scripture (see, for example, I Kings 8:22-53; Ezra 9:6-15; Nehemiah 9:5-38; John 17:1-26; etc.). Public prayer is a necessary part of opening and closing religious services. What Jesus denounces is making a show of praying to enhance one's reputation as a "religious" or "righteous" person, as well as repetitious, canned prayers and overlong, tedious prayers.

Overall, Jesus warns us against two mistakes when praying: making them about us and making them meaningless. Doing either (or both) will ruin their effectiveness and actually work at cross-purposes to spiritual growth. When we pray, we must remember it is a formal conversation with the divine Governor of the Universe. We have not entered His court for our own gratification and glory. We certainly do not want to bore Him by endlessly repeating the same five words or giving Him the expanded War and Peace version of our pitiful lives. To the contrary, we are before Him to praise Him, to thank Him, to beseech Him for help both for others and ourselves, and to praise and thank Him. I repeat myself for emphasis.

What would we think of a friend who came to the front door each morning, and upon opening it to admit him, he said the exact same thing that he had said the past 532 straight mornings, droning on for half an hour without coming up for air? We might love him as a friend, but we would surely think he was a bit strange and wasting our time with his endless repetitions. We would soon tune out his robotic, one-sided conversation.

We are blessed that God is far more patient and understanding with us than we would be to such a bore. He listens to our petitions whether we are eloquent or mind-numbingly incoherent (see Romans 8:26). Yet, notice that Jesus tells the disciples—us—that the Father knows what we need before we ask Him. We are not springing anything on Him that He has not already figured out. So there is no need for us to meander, be vague, or employ some kind of rhetorical device that is "guaranteed" to convince Him that He has to intervene immediately. There is no need to try to impress Him with our knowledge, persuasiveness, or righteousness. He wants us to be ourselves and to speak with Him as family members do—with, of course, the proper reverence for who He is.

What is most important—what He is looking for—is a "poor and . . . contrite spirit, and [one] who trembles at My word" (Isaiah 66:2). If the attitude is humble, focused on God's will and His plan for us, He will hear and respond. More importantly, we will be drawing closer to Him and taking on aspects of His character that are so essential to Christian life and the Kingdom of God.

Richard T. Ritenbaugh
Vain Repetitions



Matthew 6:9-13

Jesus Christ's Model Prayer begins with three petitions that comprise a set: “Our Father who is in heaven, [1] may your name be treated as holy. [2] May your kingdom come, [3] may your will be done on earth as it is in heaven” (Matthew 6:9-10, Lexham English Bible). In short, one who prays is to ask for God to receive due reverence, His plan to come to fruition, and His instructions to be followed. These three requests concern spiritual matters, indicating that such things should be top-of-mind for those who approach God's throne.

The third of these petitions, asking for the Father's will to be done on earth as in heaven, contrasts the obedience of God's heavenly servants with the general disobedience and rebellion among earthly humans. When God commands an angel to do something for Him, the angel responds immediately and carries out his task thoroughly (Daniel 9:20-23; 10:10-14).

However, in Romans 8:7, the apostle Paul describes human beings as at “enmity [hostile, hateful, having deep-seated ill-will] against God; for [the carnal mind] is not subject to the law of God, nor indeed can be.” Through David, speaking of “the children of men,” God says, “They have all turned aside, they have together become corrupt; there is none who does good, no, not one” (Psalm 14:2-3). The petition requests, not just help for the petitioner in obeying Him, but a sea-change in the attitude of humanity toward God and His instruction.

God's plan involves bringing all humanity into subjection to the Father (I Corinthians 15:23-28). Paul, quoting Isaiah 45:23, writes, “As I live, says the LORD, every knee shall bow to Me, and every tongue shall confess to God” (Romans 14:11). The prayer's third petition looks forward to this day while reminding the Christian that he must himself imitate the Father's angelic servants in carrying out God's will with enthusiasm and devotion.

Richard T. Ritenbaugh
The Model Prayer (Part Five): Your Will Be Done



Matthew 6:9-13

It is interesting to note in this model prayer that sin is expressed through the image of debt, a true metaphor. Duty neglected, a debt to God, must be discharged by a penalty. All have sinned and the wages or penalty is death (Romans 3:23; 6:23). We are all under a peculiar form of indebtedness which we cannot pay and still have hope!

John W. Ritenbaugh
Passover, Obligation, and Love



Matthew 6:9

A Christian's relationship with God is rightly analogous to that of a human child with his human father. The Bible describes a process of spiritual growth from birth to maturity (and ultimately glorification) that the Father begins through a summons to His Son (John 6:44). Christ then works to bring us to belief and repentance to the point that we accept Him as our Savior and commit to a life of submission to God. God then gives us His Spirit.

When this occurs, regeneration happens (see Titus 3:5); it is a new birth—a new man is created (see Colossians 3:10), born spiritually into true life (Romans 6:4; I Peter 3:18). The recent convert begins to learn and grow—just like a human baby—striving to mature “to the measure of the stature of the fullness of Christ” (Ephesians 4:13). The apostle John puts it slightly differently: “Whoever believes that Jesus is the Christ is born of God, and . . . whatever is born of God overcomes the world” (I John 5:1, 4; see John 16:33).

Like a human father, God the Father cares for His children, providing them the benefits they need to thrive in their new life (Psalm 103:1-14; see I Peter 5:7, 10; II Peter 1:2-4). Jesus promises, “Most assuredly, I say to you, whatever you ask the Father in My name He will give you. . . . Ask, and you will receive, that your joy may be full” (John 16:23-24).

Richard T. Ritenbaugh
The Model Prayer (Part Two): Our Father in Heaven



Matthew 6:9-13

Jesus' simple introduction, “In this manner, therefore, pray,” indicates that He intends the prayer to guide His disciples in their everyday prayers. (In fact, the verb “pray” is present tense, imperative mood in Greek, suggesting habitual performance.) It is a kind of outline or model on which they can hang their own words as their circumstances warrant.

Generally, the outline provides a primary focal point of prayer: the Father Himself. Praise and honor of God begins and ends the prayer, forcing us to acknowledge the Eternal God's holiness and power. We should never forget that the One listening to our words is the Almighty, Ever-living Sovereign of the universe and that we live and act by His grace.

After this, Jesus points to every Christian's goal: the Kingdom of God. It is God's goal, too, the height and culmination of His purpose for humanity. For millennia, the Father and Son have been working (John 5:17) to bring it to pass, first on earth during the Millennium and Great White Throne Judgment, then for eternity throughout the universe. It is God's will that we cooperate in making it happen, so we must ensure it is top of mind as we pray.

Christ places our personal needs in the middle of the prayer, covering daily needs, forgiveness, and help with trials and Satan's opposition. God realizes that we are still fleshly beings who need constant physical and spiritual maintenance and frequently fail to live up to His standards. We can take our needs to Him in prayer to receive the help we need, whether food for the table or a respite from the Devil's attacks.

Jesus never intended His model prayer to cover every situation or problem. For instance, He leaves out praying for the church or the healing of the sick. But it does give us our priorities: God Himself, His Kingdom, and doing His will. If we keep those things in mind, our prayers will grow in spiritual maturity, and our lives will better represent our Savior before the world.

Richard T. Ritenbaugh
The Model Prayer (Part One): Introduction



Matthew 6:9

Jesus' instruction for us to address the Father as “our Father in heaven” does more than distinguish Him from our earthly fathers. For starters, it raises our sights from the earthly to the heavenly just by mentioning the place where God lives (see Revelation 4:1-11). In this way, it inspires us to focus our minds on godly, spiritual things rather than the material things and circumstances of this world.

It should also remind us that our true position, even as we live within the confines of earth, is seated with Him “in the heavenly places in Christ Jesus” (Ephesians 2:6). While adding to the realization of our unique status with God, it points toward our responsibilities as God's children: to live godly in this age (Titus 2:12) and be witnesses of Him and His way of life before the world (Matthew 5:16; Philippians 2:14-15; I Peter 2:12). The author of Hebrews explains that the faithful, whom Jesus says are not of this world (John 17:14, 16), “seek a homeland. . . . But now they desire a better, that is, a heavenly country” (Hebrews 11:14, 16). In seeking their heavenly homeland, they take on its characteristics and model them before the world.

Richard T. Ritenbaugh
The Model Prayer (Part Two): Our Father in Heaven



Matthew 6:9

In our culture, one's name means little, most often merely as a way of identifying and distinguishing people. We can glimpse how significant it was to people in biblical times when we realize that we link reputation or prestige to a person's name. We use phrases like “he ruined the family name” or “his name is mud” to express that someone is of low repute or character.

An individual's name meant far more than that in ancient times. Then, a person and his or her name were bound together, the name representing the person's essence. In the Old Testament, certain persons' names defined them. For example, Jacob means “heel-catcher,” characterizing his underhanded, deceptive nature, but God renames him Israel, “one who prevails with God,” after his conversion. Christ Himself is named Jesus, “Savior.” God's names likewise identify His character traits: He is Eternal, Creator, Almighty, our Banner, our Healer, our Sanctifier, our Peace, our Righteousness, our Shepherd, our Master, etc.

Thus, the request in Matthew 6:9—and God's command in the third commandment (Exodus 20:7)—means more than just how we use or pronounce God's names. It implies that we revere what God's names stand for. He desires that we regard His names and thus Him and His character reverently, taking the pursuit of Him and His way of life seriously as a matter of profound aspiration.

Richard T. Ritenbaugh
The Model Prayer (Part Three): Hallowed Be Your Name



Matthew 6:9

Prayer is a form of communication from subject to Sovereign, suggesting the former requesting aid from the latter, just as in ancient times supplicants would approach the king's throne for a boon. The English word pray—“to entreat, implore, plead, or request”—finds its source through French in the Latin word prex, which means “a request, supplication, petition, or prayer.” It is very much in line with Paul's exhortation in Philippians 4:6, “. . . let your requests be made known to God.”

Opening His instruction to His disciples on how to pray, Jesus highlights the august Recipient of our requests, God the Father, who resides in heaven. Listed first, as the salutation of the prayer, this instruction may be the most important for multiple reasons. Not only does it identify the Father as the Receiver of our petitions, but it also addresses Him in a reverential manner, stipulating the nature of the conversation: of a humble beseecher, hat in hand, asking for help from the Most High God.

In Scripture, each word is critical (see Deuteronomy 8:3; Matthew 4:4). The model prayer begins with the possessive pronoun “our,” which provides a small detail that a praying person should heed. “Our” presupposes that others can claim the Father as the great God. Jesus, the Son of God, frequently calls Him “My Father” (see Matthew 20:23; Luke 10:22; John 8:38; 20:17; etc.), and in fact, He came to reveal the Father to us (John 1:18). Angels are sometimes called “sons of God” (Job 1:6; 2:1; 38:7; Psalm 29:1; 89:6), so they can claim Him as Father too.

In Luke 3:38, the first man, Adam, is described as “the son of God.” By being descended from him, all humanity is likewise children of God through creation. As God Himself says in Jeremiah 32:27, “Behold, I am the LORD, the God of all flesh.”

A distinctive sub-group of all human sons of God are those, Paul writes, who “are led by the Spirit of God” (Romans 8:14). These elect sons of God are the people who can legitimately call the Sovereign of the universe “our Father in heaven,” because God has specifically chosen them to become His spiritual children and bear His Spirit. By this shared Spirit, effective communication between earth and heaven can occur (see John 16:13-15; Romans 8:15-16; I Corinthians 2:10-16; Galatians 4:6; Ephesians 6:18).

In Matthew 6:9, “our” reminds us that converted Christians are a special people to God (I Peter 2:9-10). He has opened the way for us to have a unique, personal relationship with Him, a Father-child relationship whom no others of His angelic or uncalled human children claim: to become His Firstfruits, the Bride of His beloved Son, and heirs of all things (James 1:18; Revelation 19:7-8; Galatians 4:7). He is our Father in an exclusive and wonderful way!

Richard T. Ritenbaugh
The Model Prayer (Part Two): Our Father in Heaven



Matthew 6:9-10

In the salutation to His Model Prayer, Jesus draws immediate attention to the Father's divine nature and holiness (Matthew 6:9). His intention is to fix the petitioner's mind on the preeminence and purity of Almighty God so that the individual realizes his place within the relationship. The person who prays to the Father is a lowly supplicant seeking favor and help from the most high and holy God.

Jesus' words in Matthew 6:10 continue this theme of God's superiority. In English, “Your kingdom come” sounds like a request or desire for a future, divine government to establish righteous rule over this world. While this prophetic interpretation is a correct view—and probably the most common one—it points to far more: God's ultimate sovereignty. His rule is not limited to the future Kingdom that Jesus Christ will bring with Him at His return but is a present reality, especially for those He has called into it in this age.

When added to the traits of divinity and holiness, God's sovereignty completes a powerful triad that both humbles and assures a petitioner before His throne. He has brought his requests before One who has the right, the character, and the authority to grant them, which sparks and sustains confidence—faith—that God will decide in his favor. Every prayer reminds the child of God that he can trust his divine Sovereign to act in his best interests.

Richard T. Ritenbaugh
The Model Prayer (Part Four): Your Kingdom Come



Matthew 6:9

To hallow God's name means to make it holy or set it apart for holy use, respecting it greatly. We hallow His name by obeying Him in all our conduct. Conversely, prayer without obedience is a form of blasphemy (Matthew 7:21, Mark 7:6-7), as is praise offered to God in the attitude of rebellion against His way. It is vain or vanity—useless and contemptible.

Martin G. Collins
The Third Commandment




Other Forerunner Commentary entries containing Matthew 6:9:

Matthew 6:5-8
Matthew 6:9-13
Matthew 6:9
Matthew 6:9
Matthew 6:9
Matthew 6:9-10
Matthew 6:9
Matthew 6:9
Matthew 6:9
Matthew 6:9-13
Matthew 6:9-13
Matthew 6:9-13
James 5:15-18

 

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