Commentaries:
Adam Clarke
After this manner therefore pray ye - Forms of prayer were frequent among the Jews; and every public teacher gave one to his disciples. Some forms were drawn out to a considerable length, and from these abridgments were made: to the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan for a more extended devotion. What satisfaction must it be to learn from God himself, with what words, and in what manner, he would have us pray to him, so as not to pray in vain! A king, who draws up the petition which he allows to be presented to himself, has doubtless the fullest determination to grant the request. We do not sufficiently consider the value of this prayer; the respect and attention which it requires; the preference to be given to it; its fullness and perfection: the frequent use we should make of it; and the spirit which we should bring with it. "Lord, teach us how to pray!" is a prayer necessary to prayer; for unless we are divinely instructed in the manner, and influenced by the spirit of true devotion, even the prayer taught us by Jesus Christ may be repeated without profit to our souls.
Our Father - It was a maxim of the Jews, that a man should not pray alone, but join with the Church; by which they particularly meant that he should, whether alone or with the synagogue, use the plural number as comprehending all the followers of God. Hence, they say, Let none pray the short prayer, i.e. as the gloss expounds it, the prayer in the singular, but in the plural number. See Lightfoot on this place.
This prayer was evidently made in a peculiar manner for the children of God. And hence we are taught to say, not My Father, but Our Father.
The heart, says one, of a child of God, is a brotherly heart, in respect of all other Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity; desiring that for its brethren which it desires for itself.
The word Father, placed here at the beginning of this prayer, includes two grand ideas, which should serve as a foundation to all our petitions:
1st. That tender and respectful love which we should feel for God, such as that which children feel for their fathers.
2dly. That strong confidence in God' s love to us, such as fathers have for their children.
Thus all the petitions in this prayer stand in strictest reference to the word Father; the first three referring to the love we have for God; and the three last, to that confidence which we have in the love he bears to us.
The relation we stand in to this first and best of beings dictates to us reverence for his person, zeal for his honor, obedience to his will, submission to his dispensations and chastisements, and resemblance to his nature.
Which art in heaven - The phrase , abinu sheboshemayim , our Father who art in heaven, was very common among the ancient Jews; and was used by them precisely in the same sense as it is used here by our Lord.
This phrase in the Scriptures seems used to express:
1st. His Omnipresence. The heaven of heavens cannot contain thee. I Kings 8:27 : that is, Thou fillest immensity.
2dly. His Majesty and Dominion over his creatures. Art thou not God in heaven, and rulest thou not over all the kingdoms of the heathen? II Chronicles 20:6.
3dly. His Power and Might. Art thou not God in heaven, and in thy hand is there not power and might, so that no creature is able to withstand thee! II Chronicles 20:6. Our God is in heaven, and hath done whatsoever he pleased. Psalms 115:3.
4thly. His Omniscience. The Lord' s throne is in heaven, his eyes behold, his eye-lids try the children of men. Psalms 11:4. The Lord looketh down from heaven, he beholdeth all the sons of men. Psalms 33:13-15.
5thly. His infinite Purity and Holiness. Look down from thy holy habitation, etc. Deuteronomy 26:15. Thou art the high and lofty One, who inhabiteth eternity, whose name is holy. Isaiah 57:15.
Hallowed - . · from negative, and , the earth, a thing separated from the earth, or from earthly purposes and employments. As the word sanctified, or hallowed, in Scripture, is frequently used for the consecration of a thing or person to a holy use or office, as the Levites, first-born, tabernacle, temple, and their utensils, which were all set apart from every earthly, common, or profane use, and employed wholly in the service of God, so the Divine Majesty may be said to be sanctified by us, in analogy to those things, viz. when, we separate him from, and in our conceptions and desires exalt him above, earth and all things.
Thy name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc.
We hallow God' s name,
1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers.
2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit.
3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship.
4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness.
5thly. In a particular calling or business, when we separate the falsity, deception, and lying, commonly practised, from it; buying and selling as in the sight of the holy and just God.
Other Adam Clarke entries containing Matthew 6:9:
Luke 11:1-5
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