Attributed commentary excerpt
John Gill's Exposition on Matthew 6:9
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Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
After this manner therefore pray ye, etc.] That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but “after this manner”; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them. Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they f399 say, “µymçbç wnyba, “our Father which art in heaven”, show mercy “to us, because thy great name is called upon us.” Again f400, let the prayers and the requests of all Israel be received by aymçb yd ˆwhwba, “their Father, which is in heaven”. They seem to have a regard to this prayer, when they apply that passage in (<200335>Proverbs 3:35) “shame shall be the promotion of fools”, to the nations of the earth, who, they say f401, “do not consider the glory of the law; and how, say they, “our Father which art in heaven”, hear our voice, have mercy on us, and receive our prayer?” So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart µymçbç wybal, “to his Father which is in heaven f402.” By “father”, our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of “our Father”, partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say “my Father”, but “our Father”; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule f403 with the Jews, “that a man ought always to join himself in prayer with the church;” upon which the gloss says, “let him not pray the short prayer µybr ˆwçlb ala dyjy ˆwçlb, “in the singular, but in the plural number”, that so his prayer may be heard.” The object of prayer is further described by the place of his residence, “in heaven”; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which ar…
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