Almsgiving, Prayer, and Fasting to Be Performed Sincerely, Not Ostentatiously.

  10 Thy kingdom come. Thy will be done, as in heaven, so on earth.

  11 Give us this day our daily bread. [So long as it is "this day" we do not need to-morrow's bread.]

  12 And forgive us our debts, as we also have forgiven our debtors. [God can not forgive the temper that is unforgiving, for it can only exist in a heart blind as to the amount of its debt. Forgiveness, too, must be a completed act before we begin to pray. Our Lord lays stress on this one point in the prayer, returning to it after he had closed the form, that he may assure us that the divine procedure will, in this respect, be fashioned to our own. Debt is a mild word for our sin, and is broader than trespass. Trespass indicates a misstep, a wrong-doing, but debt an unfulfilled obligation of any kind. We must not be hard in exacting our rights, when to do so would be oppressive.]

  13 And bring us not into temptation, but deliver us from the evil one. [This petition, to be effective, must be followed by an earnest effort on our part to fulfill it. We prefer to read "the evil," rather than "the evil one," for the neuter is more comprehensive ( 2 Timothy 4:18 ), and includes deliverance from the evil thoughts of man's own heart, and from evils from without as well as temptations of Satan. As to the prayer generally, we note the following: It is divided into two sections, and each section is subdivided into three heads. Of these the first three are invocations for the glory of God; thus: 1. That God may be glorified in his name, so that it shall be universally reverenced; 2. That God may be glorified in his kingdom--that kingdom before which every power of evil shall eventually fall; 3. That God may be glorified in the hearts of humanity by all men becoming obedient unto his will. These petitions come first, for it is of first importance to us that God should be honored in his person, in his authority and in his desires. The three petitions represent three stages of spiritual growth in the communion and fellowship with God. as God. From that we advance to the full recognition of his royal and divine authority. And from this in turn we again advance until we know him fully as Father, and, forgetting his authority, perform his wishes through the joyous constraint of love, as do the angels in heaven. The second three petitions are for humanity; thus: 1. For their bodies, that they may have sustenance. It is not a petition for milk and honey, symbols of luxury, but for bread, life's staff and necessity, and for bread in moderation--bestowed day by day, like the manna. 2. For their souls in things concerning the past--that past trespasses may be forgiven. This is the one thing needful to the soul in regard to the past. Since a certain soul condition is necessary (viz.: the spirit of forgiveness), as a condition precedent to obtaining this petition, that condition is plainly stated in the petition itself. 3. For their souls as to the future, that they may be enabled to avoid temptation, and that they may be finally delivered from evil. God does not tempt us ( James 1:13 ), but he can permit us to be led into temptation, or he can shield us from it, only permitting us to enter so far into it as to come off victorious over it ( 1 Corinthians 10:13 ; 2 Peter 2:9 ); so that it shall prove unto us a blessing instead of a curse-- James 1:12 ; 5:11 .]

  14 For if ye forgive men their trespasses, your heavenly Father will also forgive you.

  15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

[Forgiveness may be difficult, but it is essential: we should realize that as we pray. Jesus presents this truth positively and negatively, that we may make no mistake about it. Those who are accustomed to repeat the Lord's Prayer will notice that the doxology with which it closes is omitted. It was probably inserted from some early liturgy. It is absent from the oldest manuscripts, and interrupts the connection of the thought about forgiveness. All textual editors omit it.]

  15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

  16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces. [by omitting to wash their faces and neglecting to dress or anoint their beards], appear unto men to fast. Verily I say unto you, They have received their reward.

  17 But thou, when thou fastest, anoint thine head, and wash thy face;

  18 that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee.

[Fasting, as an aid to meditation and prayer, is a wholesome practice, but stated fasts lead to hollow formality, and fasts which are endured for public praise are an abomination. Christ admonishes us to conceal the fast, and so avoid the temptation to be hypocritically ostentatious, for fasting is intended for self-abasement, and not to cultivate pride. His words allude to the practice of anointing. Rich Jews were accustomed to anoint their bodies daily with olive or sweet oil. This was refreshing, and prevented many of the disease which the dry, hot air of Palestine made prevalent. The custom still prevails among Eastern nations.]

  17 But thou, when thou fastest, anoint thine head, and wash thy face;

  18 that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee.