Matthew 6:9-13
In the previous study, the Lord has
already taught us how to pray and how not to pray. “When thou prayest,
thou shalt not be as the hypocrites are.” “When ye pray, use not vain
repetitions, as the heathen do.” “Enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret.” But what do
we ask our Father in the closet? “After this manner
therefore pray ye: Our Father ...”
“We know not
what we should pray for as we ought” (Romans 8:26). The Epistle to the
Romans was written after the Cross, after Pentecost, after the establishment of
the Church. If believers in the apostolic period did not know what
to pray for as they ought to know, we obviously need to tell the Lord
as the early disciples told Him, “Lord, teach us to pray”
(Luke 11:1). In the Lord’s Prayer, He has taught us and given us the
pattern or model of prayer. The prayer is brief but the Lord has compressed so
much in the short prayer. Though it has only sixty-six words in its original
Greek version, it is so encompassing that none else but the Son of God could have
given us such a model. The Lord’s Prayer is not meant to be repeated every time
we pray. Neither Christ nor His disciples repeated or recited the prayer before
or after Pentecost. The prayer is to guide us on how to pray and what to pray
for. “After this manner therefore pray ye ...”
1. FELLOWSHIP
WITH GOD IN PRAYER
Matthew
6:9-13; 1 John 1:3-7; Psalm 94:19,20; 1 Corinthians 10:20,21; Ephesians
2:12-19; 1 Corinthians 1:9; Ephesians 5:11-14; 2 Corinthians 6:14-18.
From the very
first words and throughout this model prayer, we learn that effective praying
demands fellowship and relationship with God. Starting from “Our
Father which art in heaven” and learning to understand
one phrase after the other, we see Christ’s emphasis on a Father-child
relationship, Deity-worshipper relationship, Sovereign-subject relationship,
Master-servant relationship, Benefactor-beneficiary relationship,
Saviour-sinner relationship, Guide-pilgrim relationship. Having a right
relationship with God is essential and indispensable in prayer. Prayer is not
just a religious duty: it is a family privilege.
In Christ’s teaching and in the christian life, prayer
is not mechanical but spiritual. In saying, “our Father,
our daily bread, give us, forgive us, lead us, deliver us”, we
come to God with an unselfish spirit, a dependent spirit, a penitent spirit, a
humble spirit. Praying with concern for “Thy Name, Thy
Kingdom, Thy will, Thy glory” we see the need for a childlike
spirit, a reverent spirit, a loyal spirit, a submissive spirit, a confident
spirit in prayer. Such fellowship with God as Father demands faith, exultation,
love, loyalty, obedience, worship, submission, humility, intimacy, praise.
Prayer, then, as Jesus taught and demonstrated, comes from the heart, not just
from the head or merely from our lips.
2. FOCUS
ON GOD IN PRAYER
Matthew
6:9-13; Genesis 18:23-26; Exodus 32:11-14; Joshua 7:6-9; John 17:20-23; Romans
15:5,6,9; Ephesians 3:14-21; Philippians 1:9-11.
Starting with God’s praise and priority and ending with
God’s power and pre-eminence, with everything within the prayer, this model
prayer concentrates and focuses on God. God’s honour and glory has always been
the concern and focus of true believers in prayer. When Abraham prayed for
Sodom and Gomorrah, the righteousness and glory of God was his focus. In the
prayers of Moses for Israel, pleading for His mercy on the nation, the honour
and glory of God’s name before all other nations was the central and strong
point in his plea. As Joshua prayed with great burden and fervency, his heart
was focused on God’s glory. Hear him as he prayed: “O Lord, what shall I
say, ... and what wilt Thou do unto Thy great Name?” David
likewise strongly desired God’s glory in presenting his personal requests
before God. “And now, O LORD God, ... do as Thou hast said. And let Thy
Name be magnified for ever” (2 Samuel 7:18-26). Elijah’s notable prayer
was a self-effacing prayer, for God’s glory and exaltation only. “Hear
me, O LORD, hear me, that this people may know that Thou art the LORD God”
(1 Kings 18:37). The Lord, Jesus Christ, is our model and perfect
Example. In all things and particularly in prayer, the glory of God was His
aim, goal and desire. Even when He was in deep sorrow, His mind was fixed on
God’s glory in prayer: “Now is my soul troubled. Father,
glorify Thy Name” (John 12:27-30).
3. FATHERHOOD
OF GOD IN PRAYER
Matthew 6:9; John 8:41-44; Matthew
13:38-43; 1 John 3:8-15; Ephesians 2:12-18; 2 Corinthians 6:17,18;
1 Peter 1:14-19; Matthew 7:7-11.
More
than anything else and more than anyone else, our Lord, Jesus Christ,
emphasized the Fatherhood of God in prayer. “Ye have not chosen me, but I
have chosen you, and ordained you, that ye should go and bring forth fruit, and
that your fruit should remain: that whatsoever ye shall ASK OF THE FATHER in My
Name, He may give it you” (John 15:16). (See also Matthew 6:6,8,32;
7:11; Luke 11:13; John 11:41; 12:28; 14:16; 16:23; 17:1,5,11). He, Himself,
always prayed to God as Father and He has given us the same privilege.
We
become the children of God and He, then, becomes our Father when we repent of
all our sins and believe in Christ as our Saviour and Lord. God is not a Father
to all people who live on earth. He is the Creator of all people but sinners,
living in sin and in enmity against God, are children of Satan. Repentance and
faith in Christ reconcile us to God and the middle wall of partition between us
and God is broken down. Our sins are forgiven and the power of sin is broken
and destroyed; we are no longer slaves of sin or captives of Satan. We no
longer live like children of Satan, we are no longer controlled by the
overpowering influence of sin. God has now imparted His nature to us and we
live in newness of life. Christ “is not ashamed to call us brethren” and
God is not ashamed to call us His children. Now, we can pray: “Our Father
which art in heaven”.
