The Lord's Prayer: what it means

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 9.2

Ye then who have found a Father in heaven, be loth to cleave to the things of earth. For ye are about to say, “Our Father, which art in heaven.” You have begun to belong to a great family. Under this Father the lord and the slave are brethren; under this Father the general and the common soldier are brethren; under this Father the rich man and the poor are brethren. All Christian believers have divers fathers in earth, some noble, some obscure; but they all call upon one Father which is in heaven.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.6.9

Our Father who art in heaven. Whenever we engage in prayer, there are two things to be considered, both that we may have access to God, and that we may rely on Him with full and unshaken confidence: his fatherly love toward us, and his boundless power. Let us therefore entertain no doubt, that God is willing to receive us graciously, that he is ready to listen to our prayers, — in a word, that of Himself he is disposed to aid us.

1647 · Westminster Assembly, The Westminster Larger Catechism 189

Q. What doth the preface of the Lord’s prayer teach us? A. The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

1692 · Thomas Watson, The Lord's Prayer intro

The introduction to the Lord’s prayer is, ‘After this manner pray ye.’ Our Lord Jesus, in these words, gave to his disciples and to us a directory for prayer. The ten commandments are the rule of our life, the creed is the sum of our faith, and the Lord’s prayer is the pattern of our prayer. As God prescribed Moses a pattern of the tabernacle (Exod 25: 9), so Christ has here prescribed us a pattern of prayer. ‘After this manner pray ye,’ &c. The meaning is, let this be the rule and model according to which you frame your prayers.

1692 · Thomas Watson, The Lord's Prayer intro

Not that we are tied to the words of the Lord’s prayer. Christ says not, ‘After these words, pray ye;’ but ‘After this manner:’ that is, let all your petitions agree and symbolise with the things contained in the Lord’s prayer; and well may we make all our prayers consonant and agreeable to this prayer. Tertullian calls it, Breviarium totius evangelii, ‘a breviary and compendium of the gospel,’ it is like a heap of massive gold. The exactness of this prayer appears in the dignity of the Author.

1856 · J. C. Ryle, Expository Thoughts on the Gospels: Matthew 6.9-15

The first sentence declares to whom we are to pray--"Our Father who is in heaven." We are not to cry to saints and angels, but to the everlasting Father, the Father of spirits, the Lord of heaven and earth. We call Him Father, in the lowest sense, as our Creator; as Paul told the Athenians, "in him we live, and move, and have our being--we are also his offspring." (Acts 17:28.) We call Him Father in the highest sense, as the Father of our Lord Jesus Christ, reconciling us to Himself, through the death of His Son.

1858 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 4 (1858) 213

I very much question also, whether this prayer was intended to be used by Christ’s own disciples as a constant form of prayer. It seems to me that Christ gave it as a model, whereby we are to fashion all our prayers, and I think we may use it to edification, and with great sincerity and earnestness, at certain times and seasons.

1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 4.11

From the introductory expression: ‘When (or whenever) ye pray, say’ - we venture to infer, that this prayer was intended, not only as the model, but as furnishing the words for the future use of the Church.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 6

‘Our Father which art in heaven.’ He that can say this, has the key to all prayer. In all the compassion with which a father listens to his weak or sickly child, in all the joy with which he hears his stammering child, in all the gentle patience with which he bears with a thoughtless child, we must, as in so many mirrors, study the heart of our Father, until every prayer be borne upward on the faith of this Divine word: ‘How much more shall your heavenly Father give good gifts to them that ask Him.’

386–429 · Augustine of Hippo, Letters 130.21

When, therefore, we say: “Hallowed be Thy name,” we admonish ourselves to desire that His name, which is always holy, may be also among men esteemed holy, that is to say, not despised; which is an advantage not to God, but to men. When we say: “Thy kingdom come,” which shall certainly come whether we wish it or not, we do by these words stir up our own desires for that kingdom, that it may come to us, and that we may be found worthy to reign in it. When we say: “Thy will be done on earth as it is in heaven,” we pray for ourselves that He would give us the grace of obedience, that His will may be done by us in the same way as it is done in heavenly places by His angels. When we say: “Give us this day our daily bread,” the word “this day” signifies for the present time, in which we ask either for that competency of temporal blessings which I have spoken of before (“bread” being used to designate the whole of those blessings, because of its constituting so important a part of them), or the sacrament of believers, which is in this present time necessary, but necessary in order to obtain the felicity not of the present time, but of eternity.

1529 · Martin Luther, The Small Catechism (Enchiridion) 3

Answer: The kingdom of God comes indeed of itself, without our prayer; but we pray in this petition that it may come also to us.

1692 · Thomas Watson, The Lord's Prayer 1

As Christ said of love in Matt 22: 38, ‘This is the first and great commandment;’ so I may say of this petition, ‘Hallowed be thy name:’ it is the first and great petition; it contains the most weighty thing in religion, which is God’s glory. When some of the other petitions shall be useless and out of date, as we shall not need to pray in heaven, ‘Give us our daily bread,’ because there shall be no hunger; nor, ‘Forgive us our trespasses,’ because there shall be no sin; nor, ‘Lead us not into temptation,’ because the old serpent is not there to tempt: yet the hallowing of God’s name will be of great use and request in heaven; we shall be ever singing hallelujahs, which is nothing else but the hallowing of God’s name. Every Person in the blessed Trinity, God the Father, Son, and Holy Ghost, must have this honour, to be hallowed; their glory being equal, and their majesty co-eternal.

1834 · Albert Barnes, Notes on the Bible: Matthew 6.9

Hallowed be thy name - The word "hallowed" means to render or pronounce holy. God's name is essentially holy; and the meaning of this petition is, "Let thy name be celebrated, venerated, and esteemed as holy everywhere, and receive from all people proper honor." It is thus the expression of a wish or desire, on the part of the worshipper, that the name of God, or that God himself, should be held everywhere in proper veneration.

1878 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 24 (1878) 1391

From our inmost hearts we pray, "Our Father which are in Heaven, hallowed be Your name, Your kingdom come." Now, see how that desire is divested of all sorrow by our casting it upon God. The prayer is not, "Father, help me to glorify Your name," but it is, "Father, glorify Your name." Your glory is too much for me to fathom—glorify Yourself!

1885–1895 · Andrew Murray, With Christ in the School of Prayer 4

While we ordinarily first bring our own needs to God in prayer, and then think of what belongs to God and His interests, the Master reverses the order. First, Thy name, Thy kingdom, Thy will; then, give us, forgive us, lead us, deliver us. The lesson is of more importance than we think. In true worship the Father must be first, must be all.

1890 · Henry Burton, The Expositor's Bible: The Gospel According to St. Luke Chapter XI. Concerning Prayer

Running through the prayer are two marked divisions, the one general, the other particular and personal; and in the Divine order, contrary to our human wont, the general stands first, and the personal second. Our prayers often move in narrow circles, like the homing birds coming back to this "centred self" of ours, and sometimes we forget to give them the wider sweeps over a redeemed humanity. But Jesus says, "When ye pray, say, Father, hallowed be Thy name. Thy kingdom come." It is a temporary erasure of self, as the soul of the worshipper is absorbed in God. In its nearness to the throne it forgets for awhile its own little needs; its low-flying thoughts are caught up into the higher currents of the Divine thought and purpose, moving outwards with them. And this is the first petition, that the name of God may be hallowed throughout the world; that is, that men's conceptions of the Deity may become just and holy, until earth gives back in echo the Trisagion of the seraphim. The second petition is a continuation of the first; for just in proportion as men's conceptions of God are corrected and hallowed will the kingdom of God be set up on earth. The first petition, like that of the Psalmist, is for the sending out of "Thy light and Thy truth;" the second is that humanity may be led to the "holy hill," praising God upon the harp, and finding in God their "exceeding joy." To find God as the Father-King is to step up within the kingdom.

1897 · John of Kronstadt, My Life in Christ Part I

"Worship God in spirit and in truth." In truth, for instance, when you say, "Hallowed be Thy Name." Do you really desire that God's name should be hallowed by the good works of others and by your own? When you say, "Thy Kingdom come," do you indeed desire the coming of God's Kingdom? Do you wish to be the abode of the Spirit of God, and not the abode of sin? Would you not more willingly live in sin? When you say, "Thy will be done," do you not rather seek your own will than that of God? Ay, it is so! When you say, "Give us this day our daily bread," do you not say otherwise in your heart, "I do not need to ask this of Thee--I have enough without asking; let the poor ask for this"? Or else, do we not greedily seek for more, and are not satisfied with the little, or with that which God has given us? We do not thank God for what we have as we ought to. In the prayer: "And forgive us our trespasses, as we forgive them that trespass against us," do you not think in yourself: "God knows that I am not such a great sinner. It seems to me that I do not live any worse than others, and there is no need for me to ask that my trespasses or sins should be forgiven"? Or else when you thus pray is there not any displeasure or anger in your heart against anyone?--for if so, you lie shamelessly to God in your prayer. You say, "And lead us not into temptation," but do you not yourself rush impetuously into every sin, without even being tempted? You say, "Deliver us from evil," but do you not live in friendship with the Devil or with evil of every kind, of which the Devil is chief? Beware, then, that your tongue is not in discordance with your heart; see that you do not lie to God in your prayer.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: Luke 11.1-13

The order of the several petitions in the first half of the prayer is significant. God’s name (that is, His revealed character) being hallowed (that is, recognised as what it is), separate from all limitation and creatural imperfection, and yet near in love as a Father is, the coming of His kingdom will follow; for where He is known and honoured for what He is He will reign, and men, if they rightly knew Him, would fall before Him and serve Him. The hallowing of His name is the only foundation for His kingdom among us, and all knowledge of Him which does not lead to submission to His rule is false or incomplete. The outward, visible establishment of God’s kingdom in human society follows individual acquaintance with His name. The doing of God’s will is the sign of His kingdom having come.

1909 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 1 to 8) 6.9b

The divine Name which is the ground and object of all our prayers. It is not merely a formula of address, like the superscription on a letter, but the reality of His character as revealed before us. There is inseparable from all prayer the effort to conceive worthily of Him to whom we speak; to raise our souls to that height. How much of our prayer, even while truest, fails here! We may be distinctly conscious of our wants; our wishes may be right, and our confidence may be firm that God will give us what we ask; yet how often there is no vivid thought of Him filling the mind!

c. 198–203 · Tertullian, On Prayer (De oratione) 7

A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; for hither does the scope of the whole parable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing—that is, every guilt, however small: corresponds with our profession that “we also remit to our debtors;” indeed elsewhere, too, in conformity with this Form of Prayer, He saith, “Remit, and it shall be remitted you.” And when Peter had put the question whether remission were to be granted to a brother seven times, “Nay,” saith He, “seventy-seven times;” in order to remould the Law for the better; because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.”

c. 251–252 · Cyprian of Carthage, On the Lord's Prayer (De dominica oratione) 18

As the prayer goes forward, we ask and say, “Give us this day our daily bread.” And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, “Our Father,” because He is the Father of those who understand and believe; so also we call it “our bread,” because Christ is the bread of those who are in union with His body. And we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ’s body, as He Himself predicts, and warns, “I am the bread of life which came down from heaven.

386–429 · Augustine of Hippo, Letters 130.21

When we say: “Forgive us our debts as we forgive our debtors,” we remind ourselves both what we should ask, and what we should do in order that we may be worthy to receive what we ask. When we say: “Lead us not into temptation,” we admonish ourselves to seek that we may not, through being deprived of God’s help, be either ensnared to consent or compelled to yield to temptation. When we say: “Deliver us from evil,” we admonish ourselves to consider that we are not yet enjoying that good estate in which we shall experience no evil. And this petition, which stands last in the Lord’s Prayer, is so comprehensive that a Christian, in whatsoever affliction he be placed, may in using it give utterance to his groans and find vent for his tears—may begin with this petition, go on with it, and with it conclude his prayer.

c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 19.10

“And lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen.” Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil’s overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit. And He here calls the devil “the wicked one,” commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, “deliver us from the wicked ones,” but, “from the wicked one;” instructing us in no case to entertain displeasure against our neighbors, for what wrongs soever we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs. Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. “For Thine,” saith He, “is the kingdom, and the power, and the glory.”

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 9.6

Whether we ask here of the Father support necessary for the body, by “bread” signifying whatever is needful for us; or whether we understand that daily Bread, which ye are soon to receive from the Altar; well it is that we pray that He would give it us. For what is it we pray for, but that we may commit no evil, for which we should be separated from that holy Bread. And the word of God which is preached daily is daily bread. For because it is not bread for the body, it is not on that account not bread for the soul.

c. 421–422 · Augustine of Hippo, Enchiridion on Faith, Hope, and Love 115

Accordingly, in the Gospel according to Matthew the Lord’s Prayer seems to embrace seven petitions, three of which ask for eternal blessings, and the remaining four for temporal; these latter, however, being necessary antecedents to the attainment of the eternal. For when we say, “Hallowed be Thy name: Thy kingdom come: Thy will be done in earth, as it is in heaven” (which some have interpreted, not unfairly, in body as well as in spirit), we ask for blessings that are to be enjoyed for ever; which are indeed begun in this world, and grow in us as we grow in grace, but in their perfect state, which is to be looked for in another life, shall be a possession for evermore. But when we say, “Give us this day our daily bread: and forgive us our debts, as we forgive our debtors: and lead us not into temptation, but deliver us from evil,” who does not see that we ask for blessings that have reference to the wants of this present life? In that eternal life, where we hope to live for ever, the hallowing of God’s name, and His kingdom, and His will in our spirit and body, shall be brought to perfection, and shall endure to everlasting. But our daily bread is so called because there is here constant need for as much nourishment as the spirit and the flesh demand, whether we understand the expression spiritually, or carnally, or in both senses. It is here too that we need the forgiveness that we ask, for it is here that we commit the sins; here are the temptations which allure or drive us into sin; here, in a word, is the evil from which we desire deliverance: but in that other world there shall be none of these things.

1710–1714 · Matthew Henry, Commentary on Matthew 6.9-15

An argument to enforce this petition; as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that trespass against us, that smite us (ch. v. 39, 40), and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness.

1710–1714 · Matthew Henry, Commentary on Matthew 6.9-15

Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Ps. xix. 13), for we are very weak; Lord, do not lay stumbling-blocks and snares before us, nor put us into circumstances that may be an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow.

1834 · Albert Barnes, Notes on the Bible: Matthew 6.13

Deliver us from evil - The original in this place has the article - deliver us from the evil - that is, as has been supposed, the Evil One, or Satan. He is elsewhere called, by way of eminence, the "Evil One," Mat 13:19; 1Jo 2:13-14; 1Jo 3:12. The meaning here is, "deliver us from his power, his snares, his arts, his temptations." He is supposed to be the great parent of evil, and to be delivered from him is to be safe. Or it may mean, "deliver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall." Thine is the kingdom - That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as to answer these petitions. Thine is the power - Thou hast power to accomplish what we ask. We are weak, and cannot do it; but thou art Almighty, and all things are possible with thee.

1856 · J. C. Ryle, Expository Thoughts on the Gospels: Matthew 6.9-15

The seventh sentence is a profession respecting our own feelings towards others--we ask our Father to "forgive us our debts, as we also forgive our debtors." This is the only profession in the whole prayer, and the only part on which our Lord comments and dwells, when He has concluded the prayer. The plain object of it is, to remind us that we must not expect our prayers for forgiveness to be heard, if we pray with malice and spite in our hearts towards others.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 4

When first the child has yielded himself to the Father in the care for His Name, His Kingdom, and His Will, he has full liberty to ask for his daily bread. A master cares for the food of his servant, a general of his soldiers, a father of his child. And will not the Father in heaven care for the child who has in prayer given himself up to His interests?

1890 · Henry Burton, The Expositor's Bible: The Gospel According to St. Luke Chapter XI. Concerning Prayer

The most natural and likely interpretation is that which the heart of mankind has always given it, as our "daily" bread, or bread sufficient for the day. Jesus thus selects, what is the most common of our physical wants, the bread which comes to us in such purely natural, matter-of-course ways, as the specimen need of our physical life. But when He thus lifts up this common, ever-recurring mercy into the region of prayer He puts a halo of Divineness about it, and by including this He teaches us that there is no want of even our physical life which is excluded from the realm of prayer. If we are invited to speak with God concerning our daily bread, then certainly we need not be silent as to aught else.

386–429 · Augustine of Hippo, Letters 130.22

When one says: “Deliver me from mine enemies, O my God; defend me from them that rise up against me,” what else is this than, “Deliver us from evil”? And if you go over all the words of holy prayers, you will, I believe, find nothing which cannot be comprised and summed up in the petitions of the Lord’s Prayer. Wherefore, in praying, we are free to use different words to any extent, but we must ask the same things; in this we have no choice.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.6.9

For that purpose he has laid down this rule, by which we must frame our prayers, if we desire to have them accounted lawful and approved by God. It was not the intention of the Son of God, (as we have already said), to prescribe the words which we must use, so as not to leave us at liberty to depart from the form which he has dictated. His intention rather was, to guide and restrain our wishes, that they might not go beyond those limits and hence we infer, that the rule which he has given us for praying aright relates not to the words, but to the things themselves. This form of prayer consists, as I have said, of six petitions. The first three, it ought to be known, relate to the glory of God, without any regard to ourselves; and the remaining three relate to those things which are necessary for our salvation. As the law of God is divided into two tables, of which the former contains the duties of piety, and the latter the duties of charity, so in prayer Christ enjoins us to consider and seek the glory of God, and, at the same time, permits us to consult our own interests. Let us therefore know, that we shall be in a state of mind for praying in a right manner, if we not only are in earnest about ourselves and our own advantage, but assign the first place to the glory of God: for it would be altogether preposterous to mind only what belongs to ourselves, and to disregard the kingdom of God, which is of far greater importance.

1559 · John Calvin, Institutes of the Christian Religion 3.20.47

The words are, THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY, FOR EVER. Here is the calm and firm assurance of our faith. For were our prayers to be commended to God by our own worth, who would venture even to whisper before him? Now, however wretched we may be, however unworthy, however devoid of commendation, we shall never want a reason for prayer, nor a ground of confidence, since the kingdom, power, and glory, can never be wrested from our Father. The last word is AMEN, by which is expressed the eagerness of our desire to obtain the things which we ask, while our hope is confirmed, that all things have already been obtained and will assuredly be granted to us, seeing they have been promised by God, who cannot deceive.

1566 · Martin Luther, Table Talk 12

The three first petitions in our Lord’s prayer comprehend such great and celestial things, that no heart is able to search them out. The fourth contains the whole policy and economy of temporal and house government, and all things necessary for this life. The fifth fights against our own evil consciences, and against original and actual sins, which trouble them.

1710–1714 · Matthew Henry, Commentary on Matthew 6.9-15

Lastly, To all this we are taught to affix our Amen, so be it. God's Amen is a grant; his fiat is, it shall be so; our Amen is only a summary desire; our fiat is, let it be so: it is in the token of our desire and assurance to be heard, that we say Amen. Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars.

1872 · John Wesley, Sermons on Several Occasions 26

We may observe, in general, concerning this divine prayer, First, that it contains all we can reasonably or innocently pray for. There is nothing which we have need to ask of God, nothing which we can ask without offending him, which is not included, either directly or indirectly, in this comprehensive form. Secondly, that it contains all we can reasonably or innocently desire; whatever is for the glory of God, whatever is needful or profitable, not only for ourselves, but for every creature in heaven and earth. And, indeed, our prayers are the proper test of our desires; nothing being fit to have a place in our desires which is not fit to have a place in our prayers: What we may not pray for, neither should we desire.

1890 · John Monro Gibson, The Expositor's Bible: The Gospel of St. Matthew VII. The Gospel of the Kingdom (Matt. V., VI., VII.), II. The Law of the Kingdom, 3. Illustrations from Religious Duty

It is given especially as a model of form, to show that, instead of the vain repetitions condemned, there should be simplicity, directness, brevity, order—above all, the plain, unadorned expression of the heart's desire. This main object is accomplished perfectly; a whole volume on the form of prayer could not have done it better, or so well. But, besides this, there is instruction as to the substance of prayer. We are taught to rise high above all selfish considerations in our desires, seeking the things of God first; and when we come to our own wants, asking nothing more than our Father in heaven judges to be sufficient for the day, while all the stress of earnestness is laid on deliverance from the guilt and power of sin. Then as to the spirit of prayer, mark the filial reverence implied in the invocation,—the fraternal spirit called for by the very first word of it, and the spirit of forgiveness we are taught to cherish by the very terms in which we ask it for ourselves. All this and more is superadded to the lesson for the sake of which the model prayer has been given.

1906 · Hugh Latimer, Sermons prayer.1

He taught us this prayer, which is a most perfect schoolmaster, and commanded us to say it: which prayer containeth great and wonderful things, if a learned man had the handling of it. But as for me, such things as I have conceived by the reading of learned men’s books; so far forth as God will give me his grace and Spirit, I will shew unto you touching the very meaning of it, and what is to be understood by every word contained in this prayer; for there is no word idle or spoken in vain. For it must needs be perfect, good, and of great importance, being our Saviour’s teaching, which is the wisdom of God itself. There be many other psalms and prayers in scripture very good and godly; and it is good to know them: but it is with this prayer; the Lord’s Prayer, I say, like as with the law of love. All the laws of Moses, as concerning what is to be done to please God, how to walk before him uprightly and godly, all such laws are contained in this law of love, Diliges Dominum Deum tuum ex toto corde tuo, et de tota anima tua, et in tota mente tua, et proximum sicut teipsum: “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind; and thy neighbour as thyself.” Even so is it with this prayer. For like as the law of love is the sum and abridgment of the other laws, so this prayer is the sum and abridgment of all other prayers: all the other prayers are contained in this prayer; yea, whatsoever mankind hath need of to soul and body, that same is contained in this prayer.

1909 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 1 to 8) 6.13c

The place of the doxology here suggests that all prayer should lead to thankful contemplation of God’s character. We have seen how the prayer begins with contemplation, and then passes into supplication. Thus all prayer should end as it began. It has a circular motion, and starting from the highest heavens and coming down to earth, is thither drawn again and rests at the throne of God, whence it set out, like the strong Spirits before His throne who veil their faces while they gaze upon the glory, and then fly forth to help human sorrows and satisfy human hearts, and then on unwearied pinions winging their way to their first station, meekly sink their wings of flight, and veil their faces again with their wings. The rivers that flow through broad lands, bringing blessing and doing humble service in drinking-cup and domestic vessel, came in soft rain from heaven, and though their bright waves are browned with soil and made opaque with many a stain, yet their work done, they rest in the great ocean, and thence are drawn up once more to the clouds of heaven. So with our prayers; they ought to start from the contemplation of our God, and they ought to return thither again.