TEXT: Matthew 6:9-15

SUBJECT: Exposition of the Sermon on the Mount #14: The Model Prayer

The first paragraph of this chapter addresses the topic of religious motivation. The Lord Jesus assumes that His followers "do righteous deeds". And, of course, they do. But then, so do the Pharisees. Yet the two groups are as different as they can be. The difference lies in the motivation of each. The Pharisees perform their religious duties "to be seen of men". Christians do so for the glory of God. We mustn't "go through the motions"; we must serve God from the heart. This is the principle taught in vv.1-18.

Three illustrations of it follow. Charity, prayer, and fasting. At the moment, we're on the subject of prayer. About it, we've learned the following: (1) We must never pray to the public; (2) We must pray to God; (3) The best way to do so is to devote ourselves to secret prayer; (4) This secret prayer mustn't be empty and repetitious.

In vv.9-15 we find an example of prayer that is pleasing to God. It's best known as "The Lord's Prayer". But I prefer "The Model Prayer". It begins with an address; it follows with a few requests; it closes with warning. Let's look at each in turn.

The address: "Our Father in heaven". With these words, the Lord Jesus describes the relationship between God and His people. He is our Father. Not an absentee Father, an indulgent Father, an abusive Father--but the ideal Father. Everything a father should be, He is--to perfection. Our Father is loving, firm, wise, and giving. He is not only our Father; He is our Father in heaven. Therefore, we must bow before Him,

"Lost in wonder,

Love and praise".

These two words, "Father" and "Heaven" remind us of His immanence and of His transcendence. Because He is "our Father" He is near--nearer to us than we are to ourselves. Because He is "in heaven" He is exalted above all things. Few Christians, however, can strike the balance. If He is "in heaven", irreverence is unthinkable. If He is "our Father" coldness is impossible. He must be "our Father in heaven".

The first petition: "Hallowed be Your name". The word "hallowed" means "separate". In a moral setting, it is "holy". "Name" means "God Himself". It brings to mind the Fifty-Seventh Psalm:

"Be exalted, O God,

above the heavens;

Let Your glory be

above all of the earth".

The first petition gives direction to the remaining ones. Everything we pray for must "hallow" the LORD. No one can sincerely pray, "Hallowed by Your name" and then "ask amiss, to consume it upon (his) lusts".

The second petition: "Your kingdom come". God's "Kingdom" refers to His rule. Not His general sovereignty, but His rule in Christ. To pray for the coming of His kingdom, therefore, is to ask for the salvation of His people.

This prayer is often the hardest to make. At least with faith. For we so rarely see people saved. Yet no prayer is more sure of fulfillment than this one! Why? Because the Lord Jesus prays for the salvation of His people. Doesn't He "make intercession for the transgressors"? Yes He does. Will His prayers be answered? They will be. "I know that you always hear Me" He once prayed. Thus, in praying for the lost, we are joining Christ in His prayer. And, in time, we'll see our prayers answered.

The third petition: "Your will be done on earth as it is in heaven". This "will" is not His decree, but rather, His "revealed will". Chiefly, it is a prayer for holiness. "This is the will of God: your sanctification". But what kind of holiness? A specifically Christian holiness. And what's that? It is found in the Sermon on the Mount. In making this request, therefore, we are asking God to make us "blessed". And who is "blessed"? The Beatitudes tell us:

"Blessed are the poor in spirit,

For theirs is the kingdom of heaven.

Blessed are those who mourn,

For they shall be comforted.

Blessed are the meek,

For they shall inherit the earth.

Blessed are those who hunger

and thirst for righteousness,

For they shall be filled.

Blessed are the merciful,

For they shall obtain mercy.

Blessed are the pure in heart,

For they shall see God.

Blessed are the peacemakers,

For they shall be called the sons of God.

Blessed are those who are persecuted

for righteousness' sake,

For theirs is the kingdom of heaven".

And so, in praying for holiness, you're not praying for "a better life"--but for "no life at all". You're not seeking a crown, but a cross.

The fourth petition: "Give us this day our daily bread". Note: Our needs come second! A prayer that is pleasing to God has the right priorities: God's Name, God's Kingdom, God's Will. Until we learn this, we haven't prayed at all.

To pray for "daily bread" assumes a felt dependence upon God. Not even our "daily bread" will be had without His blessing. "Every good gift and every perfect gift is from above..."

To ask for "daily bread" suggests contentment with it. It is not a daily feast we want, but "daily bread"--the cheapest, most basic, and most boring meal known to man. We don't even ask for butter.

The fifth petition: "And forgive us our debts as we forgive our debtors". The Sermon on the Mount was probably preached in the Aramaic tongue. And its word for "sin" is "debt". We owe God perfect obedience. When we don't provide it, we fall into debt. Our debt is so great--and we so bankrupt--that we cannot possibly pay it back ourselves. And so, instead of begging Him for "more time" or "better terms", we ask Him to "forgive our debts". And happily, "He is faithful and just to forgive us our sins".

But note: If we want Him to forgive our "debts" we must be willing to forgive our "debtors". To seek the forgiveness of your sins--while begrudging the sins of someone else--is hypocrisy.

The sixth petition: "And do not lead us into temptation, but deliver us from the evil one". The position of this verse is worth noting. It comes right after "as we forgive our debtors" and just before "For if you forgive men their trespasses..." Thus, the temptation in view is probably not sexual lust or the love of money, but a temptation far more common and strong: bitterness. The Lord Jesus wants us to be free from grudges, hard feelings, and bad attitudes. But He recognizes this is "impossible with man". And so He urges us to pray for God's grace to live in love and peace. So grave is the sin of bitterness, we must be "delivered" from it--rescued.

The doxology that follows in the latter part of v.13 may not be in the text. Yet it is true. It summarizes the spirit of the prayer: "For Yours is the kingdom and the power and the glory forever. Amen".

With these words, the Model Prayer comes to a close. But the Lord can't leave it there. He insists that we pray, not only good words, but with a good attitude, vv.14-15: "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses".

There is an obvious connection between our forgiving others and God forgiving us. What is it? Does our forgiving earn His? No. How could it? Our sins against Him are far graver than anything another has done to us. Our forgiving others proves our sincerity. If we forgive others their wrongs, we believe in forgiveness. If we don't forgive others, we don't believe in forgiveness at all. We just want to "get off the hook" with God. And that is hypocrisy.

The rules for prayer are these:

If these five rules are followed, our prayers will "avail much". May God give us the grace to do so, for Christ's sake. Amen.