Are you a disciple of the Lord Jesus? Are you born of the Spirit? Are you a child of God entitled to say Abba, Father? Such were they, and no others, whom the Lord taught to pray thus: Our Father that art in the heavens, Sanctified be thy name, Thy kingdom come, Thy will be done as in heaven also on the earth, Give us to-day our sufficient bread, and forgive us our debts as we also forgive our debtors, and bring us not into temptation, but deliver us from evil. If you are a disciple as they were, you too can pray thus, even if like them you could not say that you have in Christ redemption, the forgiveness of your trespasses (Eph. 1:7). Such too was necessarily their state then, for Christ had not yet suffered for sins. But it ought not to be yours now; for the atoning work is done. If then you believe on the Lord Jesus, be it known to you, that through Him is (not promised, but) proclaimed to you remission of sins, and in Him is every believer justified from all things (Acts 13:38, 39). You have not appreciated the alphabet of the gospel, if you know not that once purged you have no more conscience of sins.
While in this unformed condition, born of the Spirit but not resting on redemption known as yours (and therefore not yet having the Spirit of adoption, Gal. 4:4-6, Eph. 1:13), you do well to pray as the Lord taught His disciples waiting for the Spirit (Luke 11:1-3). When the Paraclete was given, they entered into peace and liberty, far beyond their then state (Rom. 5:2, 1-11; 2 Cor. 17, 18); and so may you prove when thus subject and obedient to God (Acts 5:32). Nevertheless, though the standing of a Christian will lead you to pray in the Spirit according to the new relationships, how blessed ever is that which the Lord here taught! Do you really know what He meant? Many fail in this. Let us weigh His words.
It is in the First Gospel we hear of the Father who is in the heavens. The aim was to raise the eyes on high of Jews who were used to wait for God to display His glorious power on earth (Isa. 25:9; 31:4; 35:4. &c.), as He did in measure since the day of redemption from the old house of bondage. Now He is made known as the One who makes His sun rise on evil and good, and sends rain on just and unjust, yet with special favor to His sons.
The petitions are seven, and divide into two classes; the first three are of righteousness, as the last four are of grace. This is an order intrinsically due to God, and proper for saints. If lost sinners as such were contemplated, all must begin with sovereign grace. But of this we hear not in the so-called sermon on the Mount, but such grace shines appropriately elsewhere.
1. And how right, even our hearts feel, is the opening petition, Sanctified be thy name! It is the foremost desire of the renewed, however young in faith. Without this made good, there can be nothing good.
2. Thy (not My) Kingdom come, the Father's Kingdom (Matt. 13:43) where the heavenly saints shine forth as the sun in risen glory, the dearest object of His love here as Father, Who will have them there with and as Christ, through Whom alone it could be.
3. Thy will be done as in heaven also on the earth. This is at the same time the Son of man's Kingdom, Who will send His angels to gather out of it all offenses and all that work lawlessness (Matt. 13:41). It is the earthly things of God's Kingdom, as the other the heavenly (John 3:12), Christ being Head of the church and over all things (Eph. 1:10, 22).
Then come the petitions of grace.
4. Give us to-day our sufficient (or, necessary) bread. Thus are they taught to begin with confessing dependence for ordinary wants, as the apostle called us to be content with food and raiment.
5. And forgive us our debts, as we also forgive our debtors. For indeed all saints are bound to judge self and confess sins; as an antecedent spirit of forgiveness is imperative. See Matt. 18:35, Luke 17:3, 4.
6. And bring us not into temptation. So the Lord impresses on the disciples; for He ever knew their weakness as none else did yet. Luke 22:46. To “endure” temptation is as blessed, as “entering into” it is full of danger.
7. But deliver us from evil in general, if not from the evil one in particular. This was not the sifting, or temptation, deprecated in the clause before, which grace may put us through for good, as we see in Peter; but the power of the enemy in drawing into sin against God. The proper desire was to be kept from the evil, or, if one fell, to be restored from it. Grace in no case fails, if a disciple alas! did. Deliver us from evil.
The doxology is an ecclesiastical accretion and therefore uninspired. Luke was led by the Holy Spirit to omit the special title (2), the earthly Kingdom (3), and the final clause (7), as not so much called for in the case of Gentiles.
Reader, can your state admit of your adopting the prayer for a disciple of Jesus? How sad to use it lightly and untruly?