Matthew 6:11
Give us this day our daily bread.
A Train of Holy Contemplation Awakened by a Morsel of BreadJ. Vaughan, M. A.Matthew 6:11
All Good Things from God are GiftsDr. Stanford.Matthew 6:11
BreadF. C. Blyth, M. A.Matthew 6:11
ContentmentF. C. Blyth, M. A.Matthew 6:11
Daily BreadF. Edwards, B. A., W. Wilkinson, M. A., F. J. A.Matthew 6:11
Daily BreadThomas. Manton, D. D.Matthew 6:11
Daily BreadE. H. Chaplin.Matthew 6:11
Daily BreadMatthew 6:11
Daily BreadF. C. Blyth, M. A.Matthew 6:11
Give Us This Day Our Daily BreadIsaac Barrow, D. D.Matthew 6:11
Give Us This Day Our Daily BreadThomas Mangey.Matthew 6:11
It is Suitableness, not Superabundance, that Gives EnjoymNewman Hall, LL. D.Matthew 6:11
Men Recognize Secondary Causes Rather than the Divine Being in the Gift of Their Daily BreadMatthew 6:11
OurMatthew 6:11
Prayer for Daily BreadJ. H. Evans.Matthew 6:11
The Cry for BreadAlexander MaclarenMatthew 6:11
The Cry of the NeedyJ. Morgan.Matthew 6:11
The Daily GiftDr. Saphir.Matthew 6:11
The Dependent Spirit of the Lord's PrayerDr. O. Winslow.Matthew 6:11
The Fourth PetitionDr. Stanford.Matthew 6:11
The Fourth PetitionNewman Hall, LL. B.Matthew 6:11
The Fourth PetitionD. Moore, M. A.Matthew 6:11
The Fourth PetitionP.C. Barker Matthew 6:11
This DayF. C. Blyth, M. A.Matthew 6:11
UsF. C. Blyth, M. A.Matthew 6:11
Sermon on the Mount: 4. Ostentatious ReligionMarcus Dods Matthew 6:1-18
The Dualities of the Lord's PrayerR. Tuck Matthew 6:9-13
The Lord's PrayerW.F. Adeney Matthew 6:9-15
The Lord's Prayer (Part 2)J.A. Macdonald Matthew 6:10, 11

Introduce by a few remarks on the sublime simplicity of the petitions of this prayer, typified in none better perhaps than in this. Give also simple explanation of the word rendered here "daily," to the effect that it does not repeat the meaning contained in "this day," but designates rather the natural requirement of any one, and the portion needful and allotted to him by parental care and love. Then the petition may be vivified, and a grateful realizing of its significance and beauty may be helped by speaking of it as -

I. THE HUMBLE PRAYER OF CREATURE-NEED. Instance comparisons of the dependence of all life,

(1) inanimate;

(2) animate and conscious;

(3) animate, conscious, and intelligent; and show how fatal the fault when to these great facts of nature that of religious devoutness is not found added (Psalm 104:27, 28; Psalm 145:15, 16).

The very sense of creature-need may be comfort, and help lead us to think on whom that need is permitted and invited to draw. How different our youth's presumptuous challenge of responsibility from the craving after relief from that very thing in maturer life, mellower character, and declining age!

II. THE HAPPY PRAYER OF CHILD-DEPENDENCE. The youngest child unconsciously depends for its portion every day upon its parents. And it becomes so natural to it that it knows not a doubt or fear for the same as years go on, till with the springing up of thought and the teaching of goodness and wisdom it becomes an effort to acknowledge its child-dependence and the grace that supplies it. That effort is healthful and useful. The very beginning of this prayer warrants us in this petition to ask, as the asking of the dependence that gives the child its claim, and a claim in its character something in advance of that which it utters as a creature.

III. THE TRUSTFUL PRAYER OF NECESSITY INDEED, YET UNANXIOUS NECESSITY. When the portion that the day wants has changed from milk to bread, and from milk and bread to wine and strong meat, there are yet other imperious forms of necessity that it takes. In one known word, there is "strength equal to the day" wanted. Various is the day, very various such days! The strength of healing, of pity, of pardon, of gracious and unusual intervention, is wanted; and is to be prayed for, and may be even begged for; but then most successfully when from the calm, deep heart of trustful unanxiety (Psalm 37., passim). - B.

Our dally bread.
1. That even the wants of our bodies are to be subordinated to the purposes of religion.

2. That our dependence upon God for the supply of our bodily wants ought to be recognized.

3. That a sufficiency and not a superabundance of the supplies of life ought to be solicited.

4. That unneedful anxiety about the future ought to be condemned.

5. That all selfish grasping, and all unfair living upon others ought to be avoided.

(F. Edwards, B. A.)

I. WHAT IS HERE ASKED. The poor of God's flock have special interest in this prayer, and the rich have need of it.

1. That what they have may be preserved.

2. That they may have true enjoyment.

3. That they may suitably improve what they have.


1. God alone can break this bread to you.

2. You shall eat bread in the kingdom of heaven.

(W. Wilkinson, M. A.)This is the language of — personal need, conscious dependence, quiet contentment, childlike trust, and fraternal sympathy.

(F. J. A.)

I. We begin as nature prompteth, with the preservation of our beings and lives; whereby we become capable of receiving and enjoying other good things.

II. By doing so, we also imply the sense we have of our total dependence upon God; avowing ourselves to subsist by His care and bounty.

(1)Disclaiming all confidence in any other means to maintain or support us; in

(2)any store we may have laid up, or

(3)estate we pretend to.

III. We are taught our duty of being willing continually to rely upon God.

(1)We ask not that God would give us at once what may serve us for ever, and put us out of any fear to want hereafter;

(2)we ask not for that which may suffice for a long time, for many years, months, or days; but

(3)that God would give us to-day, or rather day by day; that is, that He would constantly dispense what is needful for us.

IV. We must esteem

(1)God's providence our surest estate;

(2)God's bounty our best treasure; and

(3)God's Fatherly care our most certain and most comfortable support.

V. We learn to ask only for so much as shall be fit to maintain us, not for

(1)rich or plentiful store; not for

(2)full barns nor

(3)heaps of treasures, wherewith to pamper ourselves; but for

(4)daily bread, a moderate provision then to be dealt to us when we need it.

(Isaac Barrow, D. D.)

Bread, by a common and natural figure, signifies the necessaries of life.

I. We are to make that the only subject of our prayers, which religion allows us to desire.

(1)The gospel, not the

(2)insatiate appetites of men, is to be the measure of their wants.

(3)A Christian must not by prayer seek for anything which is contrary to his holy profession to enjoy.

II. This petition for daily bread shows the true measure of Christian philosophy.

1. It requires us to restrain our wishes by our wants, which are both few and easily supplied.

2. God allows us to ask nothing of Him, but what we may with purity desire, and with innocence enjoy.

3. Religion makes us truly rich in making us temperate, content, and independent. True happiness of man consists not in the extent of possession, but in the restraint of desire.

(Thomas Mangey.)

I. WE MAY ASK FOR TEMPORAL THINGS IF WE ASK FOR THEM LAWFULLY. It is true, prayers to God for spiritual things are more acceptable. As your child pleaseth you better when it comes to you to be taught its book, rather than when it comes for an apple. But we may ask for other things.

1. For they are good and useful to us in the course of our service.

2. Without them we are exposed to many temptations. Prayer easeth you of a deal of carking about them.

II. We must ask for them LAWFULLY.

1. Not preferring these temporal things before His favour, and the graces of His Spirit.

2. In moderate proportion.

III. We must ask them WITH HUMILITY AND SUBMISSION to the will of God.

1. Not for ostentation and riot, that we may live at large and at ease, but that Thy name may be glorified, and that we may be supported in service.

2. We must not come and challenge it, as if it were our due.

3. We must not use the plea of merit, but of mercy.

(Thomas. Manton, D. D.)

I. We put the emphasis on "DAILY BREAD."

1. Bread means that which is needful to support the life of the body.

2. That which is needful to support all our life in this world.

3. Is prayer that we may have enough.

II. We would now separate the phrase "GIVE us" that we may think over its special meaning.

1. It implies acknowledgment of dependence.

2. We know that giving is His delight.

3. We mean, give this, for thou art our Father.

4. We mean, through a blessing on our own right use of means.

5. When common means are not within our power, by means of Thine own.

III. Place the emphasis on "OUR." We do not ask for the bread belonging to others.

IV. We next dwell on "THIS DAY."

V. This petition suggests A HIGHER PETITION — for heavenly broad.

(Dr. Stanford.)


II. The Giver, "our father." God is the universal giver. Giving implies personality, thought, emotion.

III. The GIFT — "daily bread." Religion sanctifies common life.

IV. The COMMUNITY of the gift.

V. The CONDITIONS of the gift.

1. Honesty.

2. Industry.

VI. The PERIOD of the gift. A warning against covetousness. VII. PRAYER for the gift.

1. It teaches humility.

2. It encourages filial confidence in little things.

3. It prompts to daily gratitude.

(Newman Hall, LL. B.)

I. THE GIVER, God is the only giver. He gives constantly and quietly. He gives simply. He delights in giving.

II. The GIFT. All bread comes from God. Bread has an eternal meaning.

III. The EXPANSION of the gift.

1. This little word "our" excludes every calling which is injurious to the interests of our fellow men.

2. We are to think of the poor and needy.

IV. The LIMITATION of the gift — "To-day."

1. Christ would have us free from anxious care.

2. It teaches moderation and contentment.

3. Sometimes God tries the faith of His people, and they are in difficulties about their daily bread.

(Dr. Saphir.)

1. These words show that earthly interests and animal wants have an appropriate place in our prayers.

2. Our intimate dependence upon God.

3. We virtually ask for ability and opportunity to obtain our daily bread. The blessing involved in the very effort for acquisition.

4. The relative dependence of others upon us.

5. Our wants are always new " daily."

(E. H. Chaplin.)

I. The source of the supply.

II. How the supply is granted. He grants strength of body for toil; by the wonder-working of His providence.

III. God's blessings are gifts.

IV. God will have us live upon His bounty day by day.

V. The unselfishness and sympathy of the petition — "give us."

VI. Contentment with God's measure supplied is taught by this petition: not what we wish, but what we need.

(Dr. O. Winslow.)

I. Certain SUPPOSITIONS appear to be made in this petition.

1. That temporal blessings are necessary for our happiness.

2. That we can look for them only as they are the free gift of God.

3. It supposes our right to this form of good to be forfeited and lost.

II. The FORMS OF DESIRED GOOD which are to be commended under this clause.

1. Bread the representative of all forms of temporal blessings; a healthy mind, continued energy, for the duties of our calling.

2. The Divine blessing on the gifts we have. Let us never ask for bread without the blessing.

III. Practical LESSONS.

1. A protest against our sumptuous and luxurious living.

2. Against all covetous and inordinate desires.

3. Against carefulness.

4. An admonition to mercifulness and brotherly love.

5. Prayer must be a "daily" exercise of the Christian life.

(D. Moore, M. A.)

1. It is the believer's piety that he seeks all his daily portion at the hand of God.

2. The faith of the prayer. Hard to trust God for temporals.

3. The moderation of the prayer

(1)of time,

(2)of matter,

(3)of degree.

Did the corn wave freely in its beauty in the summer field? Just so was Christ once in the brightness and the expansion of His father's glory. Did the reaper put in the sickle, and the free corn fall before the scythe: So, in the ripeness of time did the iron enter into the soul of Jesus, and He laid prostrate in the dust. Was the wheat ground within the mill? So was Jesus ground under the tremendous pressure of the world's sin. Is the one bread broken into many parts? So is Jesus the one life of the whole Church.

(J. Vaughan, M. A.)


1. The principle of dependence is developed in it.

2. The principle of moderation.

3. The principle of tenderness towards others.

II. The encouragement to go to God for the bread that perisheth.

1. It is to His Father He goes.

2. It is to the Father who gave us His Son.


1. From considering the Bread itself. Here no moderation is needed.

2. Here are absolute promises.

3. Covet larger portions of the Bread.

(J. H. Evans.)

The Rev. J. H. Wilson of Edinburgh relates: "One day I asked the children in our infant school, ' Who gives you the bread you get to your dinner?' Almost every voice answered, My mother.' 'But who gave it to your mother?' 'The baker.' 'And who gave it to the baker?' 'The miller.' 'And who gave it to the miller?' 'The farmer.' And who gave it to the farmer?' 'The ground.' And only when I asked, 'Who gave it to the ground?' did I get the answer, 'It was God.'" How many children of a larger growth, like these infants, attribute their blessings to any second cause rather than to the gift of their Father!

ent: — A dress that fits is more useful to the wearer than one which is too large, though more costly. A shoe that pinches the foot is no easier for all the gold lace upon it.

(Newman Hall, LL. D.)

I. It is an utterance of FELT NEED.

II. It is an acknowledgment of entire and constant DEPENDENCE on God.

III. It is the language, of MODERATION.

IV. It breathes a spirit of TRUSTFULNESS.

V. The language implies personal effort to gain the bread.

VI. It is the language of brotherly ANXIETY AND LOVE. VII. The GREAT END for which all bread, temporal and spiritual, should be sought and used — the promotion of God's glory.

(J. Morgan.)

One sharp winter day, so runs a nursery tale, a poor woman stood at the window of a king's conservatory, looking at a cluster of grapes, which she longed to have for her sick child. She went home to her spinning-wheel, earned half-a-crown, and offered it to the gardener for the grapes, He waved his hand, and ordered her away. She returned to her cottage, snatched the blanket from her bed, pawned it, and once more asked the gardener to sell her the grapes, offering him five shillings. He spoke furiously to her and was turning her out, when the princess came in, heard the man's passion, saw the woman's tears, and asked what was wrong. When the story was told she said, "My dear woman, you have made a mistake. My father is not a merchant, but a king; his business is not to sell but to give;" so saying, she plucked the cluster from the vine and dropped it into the woman's apron.

(Dr. Stanford.)

1. Fastidiousness about food is condemned by this petition, so also is sumptuousness of apparel.

2. And as moderation in our desires is here commanded, so is thankfulness for ordinary benefits.

(F. C. Blyth, M. A.)

1. The bread of righteousness.

2. The Word of God (Matthew 4:4).

3. God the Word (John 6:35).

4. The Holy Eucharist.

(F. C. Blyth, M. A.)

1. Such food as is suitable for us.

2. Diligence in our calling. 3, Necessities for us, superfluities for our brethren. (F. C. Blyth, M. A.)

1. Excludes selfishness and incites to charity.

2. As we eat with our households so we should pray with them.

(F. C. Blyth, M. A.)

1. Uncertainty about the future no excuse for recklessness.

2. Each new day is a special gift from God, in which are contained all the possibilities of His grace.

3. What is our whole lifetime but a day!

4. To any earthly friend we should be ashamed thus frequently to ask a favour.

(F. C. Blyth, M. A.)

"Contentment is a jewel which turns all into gold, yea, want into wealth." Covetousness is a canker which eats into the richest robes and the costliest treasures; a dropsy which, the more it drinks, the more it thirsts.

(F. C. Blyth, M. A.)The wise man, as he looks forth upon the riches and luxuries with which the worldling loves to surround himself, learns to say with Socrates, "How many things there are that I do not want!"

Jesus, Solomon
Appointed, Bread, Daily, Needed, Needs, To-day
1. Giving to the Needy
5. The Lord's Prayer
16. Proper Fasting
19. Store up Treasures in Heaven
25. Do Not Worry
33. but seek God's kingdom.

Dictionary of Bible Themes
Matthew 6:11

     1330   God, the provider
     4007   creation, and God
     4418   bread
     4966   present, the

Matthew 6:1-18

     5909   motives, importance

Matthew 6:1-21

     1660   Sermon on the Mount

Matthew 6:5-15

     2360   Christ, prayers of

Matthew 6:9-13

     8603   prayer, relationship with God

Matthew 6:9-15

     8658   Lord's Prayer

The Distracted Mind
Eversley. 1871. Matthew vi. 34. "Take no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Scholars will tell you that the words "take no thought" do not exactly express our Lord's meaning in this text. That they should rather stand, "Be not anxious about to-morrow." And doubtless they are right on the whole. But the truth is, that we have no word in English which exactly expresses the Greek word which St Matthew
Charles Kingsley—All Saints' Day and Other Sermons

The Lord's Prayer
Windsor Castle, 1867. Chester Cathedral, 1870. Matthew vi. 9, 10. "After this manner, therefore, pray ye, Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven." Let us think for a while on these great words. Let us remember that some day or other they will certainly be fulfilled. Let us remember that Christ would not have bidden us use them, unless He intended that they should be fulfilled. And let us remember, likewise, that
Charles Kingsley—All Saints' Day and Other Sermons

June 16. "Ye Cannot Serve God and Mammon" (Matt. vi. 24).
"Ye cannot serve God and Mammon" (Matt. vi. 24). He does not say ye cannot very well serve God and mammon, but ye cannot serve two masters at all. Ye shall be sure to end by serving one. The man who thinks he is serving God a little is deceived; he is not serving God. God will not have his service. The devil will monopolize him before he gets through. A divided heart loses both worlds. Saul tried it. Balaam tried it. Judas tried it, and they all made a desperate failure. Mary had but one choice.
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 27. "Take no Thought for Your Life" (Matt. vi. 25).
"Take no thought for your life" (Matt. vi. 25). Still the Lord is using the things that are despised. The very names of Nazarene and Christian were once epithets of contempt. No man can have God's highest thought and be popular with his immediate generation. The most abused men are often most used. There are far greater calamities than to be unpopular and misunderstood. There are far worse things than to be found in the minority. Many of God's greatest blessings are lying behind the devil's scarecrows
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 21. "Consider the Lilies How they Grow" (Matt. vi. 28).
"Consider the lilies how they grow" (Matt. vi. 28). It is said that a little fellow was found one day by his mother, standing by a tall sunflower, with his feet stuck in the ground. When asked by her, "What in the world are you doing there?" he naively answered, "Why, I am trying to grow to be a man." His mother laughed heartily at the idea of his getting planted in the ground in order to grow, like the sunflower, and then, patting him gently on the head, "Why, Harry, that is not the way to grow.
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 10. "Your Heavenly Father Knoweth Ye have Need" (Matt. vi. 32).
"Your heavenly Father knoweth ye have need" (Matt. vi. 32). Christ makes no less of our trust for temporal things than He does for spiritual things. He places a good deal of emphasis upon it. Why? Simply because it is harder to trust God for them. In spiritual matters we can fool ourselves, and think that we are trusting when we are not; but we cannot do so about rent and food, and the needs of our body. They must come or our faith fails. It is easy to say that we trust Him in things that are a long
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 12. "But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You" (Matt. vi. 33).
"But seek ye first the Kingdom of God, and His righteousness, and all these things shall be added unto you" (Matt. vi. 33). For every heart that is seeking anything from the Lord this is a good watchword. That very thing, or the desire for it, may unconsciously separate you from the Lord, or at least from the singleness of your purpose unto Him. The thing we desire may be a right thing, but we may desire it in a distrusting and selfish spirit. Let us commit it to Him, and not cease to believe for
Rev. A. B. Simpson—Days of Heaven Upon Earth

Consider the Lilies of the Field
(Preached on Easter Day, 1867.) MATTHEW vi. 26, 28, 29. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? . . . And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. What has this text to do with Easter-day? Let us think
Charles Kingsley—Discipline and Other Sermons

'Thy Kingdom Come'
'Thy kingdom come.--MATT. vi. 10. 'The Lord reigneth, let the earth be glad'; 'The Lord reigneth, let the people tremble,' was the burden of Jewish psalmist and prophet from the first to the last. They have no doubt of His present dominion. Neither man's forgetfulness and man's rebellion, nor all the dark crosses and woes of the world, can disturb their conviction that He is then and for ever the sole Lord. The kingdom is come, then. Yet John the Baptist broke the slumbers of that degenerate people
Alexander Maclaren—Expositions of Holy Scripture

'Thy Will be Done'
'Thy will be done in earth, as it is in heaven.'--MATT. vi. 10. It makes all the difference whether the thought of the name, or that of the will, of God be the prominent one. If men begin with the will, then their religion will be slavish, a dull, sullen resignation, or a painful, weary round of unwelcome duties and reluctant abstainings. The will of an unknown God will be in their thoughts a dark and tyrannous necessity, a mysterious, inscrutable force, which rules by virtue of being stronger, and
Alexander Maclaren—Expositions of Holy Scripture

The Cry for Bread
'Give us this day our daily bread.'--MATT. vi. 11. What a contrast there is between the two consecutive petitions, Thy will be done, and Give us this day! The one is so comprehensive, the other so narrow; the one loses self in the wide prospect of an obedient world, the other is engrossed with personal wants; the one rises to such a lofty, ideal height, the other is dragged down to the lowest animal wants. And yet this apparent bathos is apparent only, and the fact that so narrow and earthly a petition
Alexander Maclaren—Expositions of Holy Scripture

'Forgive us Our Debts'
'Forgive us our debts, as we forgive our debtors.'--MATT. vi. 12. The sequence of the petitions in the second half of the Lord's Prayer suggests that every man who needs to pray for daily bread needs also to pray for daily forgiveness. The supplication for the supply of our bodily needs precedes the others, because it deals with a need which is fundamental indeed, but of less importance than those which prompt the subsequent petitions. God made us to need bread, we have made ourselves to need pardon.
Alexander Maclaren—Expositions of Holy Scripture

'Lead us not into Temptation'
'And lead us not into temptation.'--MATT. vi. 13. The petition of the previous clause has to do with the past, this with the future; the one is the confession of sin, the other the supplication which comes from the consciousness of weakness. The best man needs both. Forgiveness does not break the bonds of evil by which we are held. But forgiveness increases our consciousness of weakness, and in the new desire which comes from it to walk in holiness, we are first rightly aware of the strength and
Alexander Maclaren—Expositions of Holy Scripture

'Deliver us from Evil'
'But deliver us from evil.'--MATT. vi. 13. The two halves of this prayer are like a calm sky with stars shining silently in its steadfast blue, and a troubled earth beneath, where storms sweep, and changes come, and tears are ever being shed. The one is so tranquil, the other so full of woe and want. What a dark picture of human conditions lies beneath the petitions of this second half! Hunger and sin and temptation, and wider still, that tragic word which includes them all--evil. Forgiveness and
Alexander Maclaren—Expositions of Holy Scripture

'Thine is the Kingdom'
'Thine is the kingdom, and the power, and the glory, for ever. Amen.' MATT. vi. 13. There is no reason to suppose that this doxology was spoken by Christ. It does not occur in any of the oldest and most authoritative manuscripts of Matthew's Gospel. It does not seem to have been known to the earliest Christian writers. Long association has for us intertwined the words inextricably with our Lord's Prayer, and it is a wound to reverential feeling to strike out what so many generations have used in
Alexander Maclaren—Expositions of Holy Scripture

Hearts and Treasures
'For where your treasure is, there will your heart be also.'--MATT. vi. 21. 'Your treasure' is probably not the same as your neighbour's. It is yours, whether you possess it or not, because you love it. For what our Lord means here by 'treasure' is not merely money, or material good, but whatever each man thinks best, that which he most eagerly strives to attain, that which he most dreads to lose, that which, if he has, he thinks he will be blessed, that which, if he has it not, he knows he is discontented.
Alexander Maclaren—Expositions of Holy Scripture

Solitary Prayer
'Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret,'--MATT. vi. 6. An old heathen who had come to a certain extent under the influence of Christ, called prayer 'the flight of the solitary to the Solitary.' There is a deep truth in that, though not all the truth. Prayer is not only the most intensely individual act that a man can perform, but it is also the highest social act. Christ came not to carry solitary souls by a solitary pathway to heaven, but
Alexander Maclaren—Expositions of Holy Scripture

The Structure of the Lord's Prayer
'After this manner therefore pray ye.'--MATT. vi. 9. 'After this manner' may or may not imply that Christ meant this prayer to be a form, but He certainly meant it for a model. And they who drink in its spirit, and pray, seeking God's glory before their own satisfaction, and, while trustfully asking from His hand their daily bread, rise quickly to implore the supply of their spiritual hunger, do pray after this manner,' whether they use these words or no. All begins with the recognition of the Fatherhood
Alexander Maclaren—Expositions of Holy Scripture

'Our Father'
'Our Father which art in heaven.'--Matt. vi. 9. The words of Christ, like the works of God, are inexhaustible. Their depth is concealed beneath an apparent simplicity which the child and the savage can understand. But as we gaze upon them and try to fathom all their meaning, they open as the skies above us do when we look steadily into their blue chambers, or as the sea at our feet does when we bend over to pierce its clear obscure. The poorest and weakest learns from them the lesson of divine love
Alexander Maclaren—Expositions of Holy Scripture

'Hallowed be Thy Name'
'Hallowed be Thy name.'--Matt. vi. 9. Name is character so far as revealed. I. What is meaning of Petition? Hallowed means to make holy; or to show as holy; or to regard as holy. The second of these is God's hallowing of His Name. The third is men's. The prayer asks that God would so act as to show the holiness of His character, and that men, one and all, may see the holiness of His character. i.e. Hallowed by divine self-revelation. Hallowed by human recognition. Hallowed by human adoration and
Alexander Maclaren—Expositions of Holy Scripture

Trumpets and Street Corners
'Take heed that ye do nob your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth; 4. That thine alms may be in secret: and thy Father, which seeth in secret,
Alexander Maclaren—Expositions of Holy Scripture

'Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.'--MATT. vi. 16-18. Fasting has gone out of fashion now, but in Christ's time it went along
Alexander Maclaren—Expositions of Holy Scripture

Two Kinds of Treasure
'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in heaven.'--MATT. vi. 19-20. The connection with the previous part is twofold. The warning against hypocritical fastings and formalism leads to the warning against worldly-mindedness and avarice. For what worldly-mindedness is greater than that which prostitutes even religious acts to worldly advantage, and is laying up treasure of
Alexander Maclaren—Expositions of Holy Scripture

Anxious Care
'Ye cannot serve God and Mammon. 25. Therefore I say unto you. Take no thought for your life.'--Matt. vi. 24-25. Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the
Alexander Maclaren—Expositions of Holy Scripture

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