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Matthew 6:9-15

Jesus has been speaking about righteousness that is directed toward God. For the Jewish audience of Jesus,
this would often take the form of acts of piety - most notably charitable giving, prayer, and fasting - the
three which Jesus addresses, in our passage.

These pious works were encouraged by the teachers of Judaism as a means of earning personal merit with
God - some said, possibly even salvation. Therefore, Jewish society also approved of these religious duties
- resulting in many a religious Jew doing them in an overt fashion, seeking the approval of men.

Jesus indicated, that would be all they received. Since their intent was to please men and not God, God
could not and would not approve of their pious acts.

For His approval, their works had to be done in secret - with the idea that only their Father would know.
This would ensure that the motive of the Jews’ heart was purely to please their Father alone - to honor Him,
and not themselves.

Such selfless acts could only come out of selfless love - the love that only a son of God could possess,
having received it first from His Father in heaven - because the man placed his faith in Jesus as his
Messiah, his Savior.

For the Jew who had yet to do that, Jesus was presenting still another impossible standard for him to live up
to, in trying to come to God based on his own merit. In this way, Jesus sought to drive the Jews into the
arms of the God who so loved them.

Jesus had spoken to the Jews about how they were not to pray. They were not to do it openly, hoping others
would see how pious they were - like the hypocrites - the scribes and the Pharisees. Nor were they to do it
like the Gentiles, who tried to badger their false gods into taking notice of them, through their vain
repetitions.

Having told the Jews how they were not to pray, Jesus then briefly diverted from His main focus, in order
to further show the Jews how they were to pray. This begins in verse 9.

[Matthew 6:9-13]

Now, what have you heard this prayer called? “The Lord’s Prayer”; and it is sometimes also called the
“Our Father”, after the first two words of the prayer.

Why do you think it came to be called “the Lord’s Prayer”? Most likely, because Jesus gave the words of
the prayer; He is the author of it. In that respect, it can certainly be called the Lord’s Prayer; but not in the
sense that it was Jesus’ prayer, to His Father, for Jesus certainly had no need of forgiveness (v. 12), as the
Sinless One!

So Jesus clearly intended the prayer for someone other than Himself - for others, since the voice of the
prayer is in the plural. But who are these others?

Well some, who assume this entire address known as the Sermon on the Mount is being made to the
disciples of Jesus, think it was meant specifically for them, to teach them how to pray; in fact, some now
call this prayer “the Disciple’s Prayer”. And at first, this seems almost certain from Luke’s gospel, where
we find a very similar prayer. Turn to Luke chapter 11.
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[Luke 11:1-4]

This is a different occasion, than in Matthew. We can see slight differences in the two prayers, especially in
that there is a doxology, a praise to God, at the end of Matthew’s prayer. But here in verse 1, we see that
one of Jesus’ disciples did ask Him to teach them to pray, and Jesus gave this in response.

The only problem is that when we look to the end of the words of Jesus to them, down in verse 13, we see
that Jesus was suggesting these “disciples” pray to their heavenly Father, asking for the Holy Spirit, whom
the Father would be certain to give them.

If these “disciples” don’t have the Holy Spirit, are they believers? No. So Luke was using the word
“disciple” in the broader sense, meaning “follower”, of those who were following Jesus - no doubt, a
similar gathering as those that were listening to Jesus on the hillside, in Matthew’s account.

So what’s the point? The point is that the prayer was related to unbelieving Jews. Jesus was continuing in
the same manner that He had from the beginning of this discourse (5:2) - addressing the Jews as
prospective sons of God, who desired to enter the kingdom.

He had just shown them how the true sons of God gave alms to others, and how they prayed - secretly,
privately, so as to please their heavenly Father alone. Now Jesus was showing them what sons of God
prayed; what kinds of things each one of them would talk to their heavenly Father about, in their fellowship
with Him.

So was Jesus intending them to pray exactly this prayer, word for word, to their Father; a form prayer? No;
then it wouldn’t be much different from the vain repetitions of the heathen, would it?

It was intended more as an example of prayer, which Jesus was teaching them; to give them an idea as to
what the substance of a son’s prayer, would be like. It was not meant to be all-inclusive, just an example.
Let’s return now to Matthew’s gospel, and take a closer look at it.

[Return to Matthew 6]

In verse 9, Jesus says, “In this manner, therefore, pray” - or we could say, “Therefore - or, for this reason -
pray in this manner”. For what reason? This relates back to the previous verse.

The Father already knows the needs of His son - even before the son asks. Jesus is saying, “your prayers
are not to communicate information; your Father doesn’t need to be filled in; He already knows exactly
what you need”.

And, since the Father knows what the son needs, will the Father give it? Yes; the Father will give the son
everything he needs, for his good; that’s what a loving Father does. So the son doesn’t need to pray, in
order to convince the Father to give him what he’s asking for.

So why pray, then? It’s all about the Father-son relationship; a relationship of depending by faith on God.
The son is expressing his reverence for his Father in heaven, through submitting his petitions to Him.

The son is acknowledging the Father’s ability to grant what is asked - but also to deny it, if it is not good; to
delay it, if it is not time; and even to redirect the son’s prayer, into the better good. The Father knows
exactly what the son needs, but the son does not always know what is good; through the son’s prayer, the
Father can reveal this to him.
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The needs of the son relate not just to his needs for the material realm, but also for the spiritual - as Jesus
will bring out.

As we look at the prayer as a whole, we see that Jesus begins with the Father. Is that a good place to start?
The best; with God first in the heart.

Notice how personal the prayer is: “Our Father, in heaven”. And where are the sons? On earth. It’s quite
a distance, from where the Father is, isn’t it? But true sons know they have their Father’s undivided
attention - and that He is hearing every word that each one of them express from their hearts.

“Hallowed be Your name”. What does “hallowed” mean? Holy; more specifically, this word means to
make holy.

Isn’t the Father’s name already holy? Yes. So what does Jesus mean? He means that the son’s prayer is that
his Father’s name be acknowledged, as holy; that His name receive from all men the honor that belongs to
it. The idea is that men would give to God the glory that He is due.

“Your kingdom come”; and then, “Your will be done on earth as it is in heaven”. One title for God is El
Elyon, the Most High God. He is the possessor of heaven and earth (Gen 14:19).

God is the author and the owner of heaven and earth. But God’s kingdom refers to His rule; His rule over
the beings of heaven and earth; over those to whom He has given a will, with freedom of choice.

Do all beings acknowledge God’s rule? No. The angelic beings in the highest heaven submit to God; but
most men live in rebellion against the rule of God.

The prayer of the true son is that God’s kingdom will be established - in both the heavenly and the earthly
realms - so that righteousness will reign, in perfect peace. This will require submission to God’s King,
Jesus - and one day, that will be realized.

Until then, the sons of God pray that it will come to pass - and soon! And when God’s kingdom comes, and
all submit to Jesus as King, God’s will always will be done, on earth; just as it is in the highest heaven,
now. All things will be reconciled to God in Christ; God having made peace through the blood of Christ’s
cross (Col 1:20).

The three clauses we see between verses 9 and 10 - that the Father’s name be glorified, His kingdom
established and His will obeyed - put the Father first in the hearts of His sons, as they bring their petitions
before His throne.

What’s interesting is that there were very similar prayers, which were offered in the synagogues, in that
day. If you look at the back of your word sheet, you’ll see some phrases drawn from some Jewish prayers,
in the day.

Look at the first two: “Exalted and hallowed be His name and may His kingdom come speedily and soon”.
And the next one: “Do Thy will in heaven, and give rest to the spirits fearing Thee below”. The “spirits
fearing Thee” would refer to the pious Jews, saying the prayer - so they viewed themselves.

So the Jews listening to Jesus that day would readily identify with all of the aspects of prayer to God that
Jesus had brought forth, so far. But there was one great difference. Do you have a sense of what it is, from
the tone of the prayers?
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We might call it distance. Look at the words in the Jewish prayers. The God that the Jews prayed to
seemed afar off; remote; formal. He was not an intimate, personal Father, “our Father”, involved and
concerned with each one of His sons. Even though a Jew would say that God is His Father, he did not pray
to Him as if that were really true.

Jesus next turned to the needs of the son, which he brought before his Father in heaven.

“Give us this day our daily bread”; a simple request, for provision. The sons of God recognize their
heavenly Father as the One who supplies their bread - and all of their physical requirements. They turn to
Him for the constant and regular supply they must have to meet their needs. They recognize the Father, and
not themselves, as the sustainer of life.

The mention by Jesus of daily bread would not fail to bring to the mind of the Jew how the LORD sustained
the children of Israel in the wilderness. What did He send them? Manna - bread from heaven. The LORD
supplied what they needed every day - with a double portion before the Sabbath, so that He could give
them the rest that they needed, as well.

Now the Living Bread had come down from heaven, by which anyone could eat, and live forever (Jn 6:51).
So praying for daily bread also would have resonated with the Jews listening - both reminding them of the
manna, as well as prayers that they voiced in the synagogue together.

One such prayer said, “The necessities of Thy people are many, and their knowledge small, so that they do
not know how to make known their wants; let it be Thy good pleasure to give to each one what is necessary
for his sustenance”.

Beautiful words. But as part of the routine liturgy in the synagogue, did anyone listen to what they were
saying, anymore?

“And forgive us our debts, as we forgive our debtors”. Now, this wasn’t about loaning money. The debts
are a metaphor here; for what? For sin. We can see that clearly, from Jesus’ words in verses 14 and 15.

Did you ever consider these words closely? The son is asking his Father in heaven to forgive his sins, as
he forgives those who sin against him. The little word “as” here is thought to carry the meaning of since, or
because; “forgive us our sins, because we forgive those who sin against us”.

Jesus was saying that this should be the prayer of a true son of God: basing his petition to be forgiven upon
his own willingness to forgive. Luke’s quotation of Jesus’ prayer is even more explicit: “Forgive us our
sins, for we also forgive everyone who is indebted to us” (Lk 11:4) - who sins against us. Jesus will explain
this further, in verses 14 and 15.

It’s interesting to note that no answer to this is readily found in the Jewish liturgical prayers. Perhaps this
was because those prayers were offered corporately, in the synagogue - and forgiveness is a completely
personal matter, which each Jew would have sought with God and others, individually.

But another reason might be that perhaps the Jews felt their Law covered such matters - they offered up
sacrifices to God for their sins, and on that basis, viewed themselves as forgiven, by God.

Also their Law provided restitution for offenses between members of the nation Israel; this compensation
may have been equated with forgiveness. But those things are not, in themselves, forgiveness. Forgiveness
is a matter of the heart.
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What exactly is forgiveness? In the Greek, the word means to send forth or away; to let go from oneself.
What is being let go? An offense, that was committed against you, personally; you let go of it. And when
you do, what does that make you? Free.

Now, that’s human forgiveness; and that’s the extent to which humans are capable of forgiving. But God is
capable of more; much more.

When you forgive, it’s only for sins that were committed against you personally; most sin doesn’t even fall
into that category. But all sin is an offense against God; every single sin, ever committed. Every sin is an
offense against the holiness of God.

So God in His holiness must judge sin; and that judgment is the death of the one who committed it - that’s
the justice of God, concerning sin.

But then there’s the love of God, for the sinner. God the Son chose to come in the flesh to become our
Substitute, taking mankind’s sin upon Himself on the cross. The judgment of death for sin descended upon
Jesus, instead of on us - for all of our offenses, against holy God.

This is what allowed God to “let go” of our sin; but more, it allowed God to let us go from it; to deliver us
from it; to free us from sin. God’s forgiveness is both the letting go of sin - personal forgiveness - and the
release of the sinner from his sin - judicial forgiveness.

This is the idea of justification - the release of the sinner from his sin, so that he is freed of all charges that
were against him. If the Son makes you free, you shall be free indeed (Jn 8:36).

Those who believe into the Lord Jesus Christ have had all of their sins forgiven, from the eternal
perspective. So why would Jesus be showing that the sons should pray for God to forgive their sins, at all?

As there is the need for daily bread, so there is also the need for daily forgiveness with the Lord - moment
by moment, from the temporal perspective. This is not a matter of justification, but sanctification - daily
cleansing from sin.

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all
unrighteousness (1 Jn 1:9). This enables the believer to continue in his daily fellowship, with the Father
and the Son (1 Jn 1:3); there is nothing “between” them.

But we have seen that Jesus expressed the son’s entreaty for his Father to forgive him, contingent upon the
son forgiving others, who have sinned against him.

Who are these others? Family members? Fellow believers? Jesus doesn’t say, here; but in Luke, He said,
“everyone”. That means no one is excepted; nor does it matter what they did. It doesn’t matter if they keep
doing whatever they’re doing against the son. Nor does it matter if they’ve asked to be forgiven.

There are absolutely no cases, that are excepted by Jesus, in the forgiveness that the son is to extend; it’s to
be “seventy times seven” forgiveness (Mt 18:22); unlimited. And the son is praying that the Father will
forgive him, based on the son forgiving that way.
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But think about it - how else could it be? As believers, we are commanded to forgive. Be kind to one
another, tenderhearted, forgiving one another, even as God for Christ’s sake has forgiven you (Eph 4:32).
Bear with one another, forgiving one another, if anyone has a complaint against another; even as Christ
forgave you, so you also must do (Col 3:13).

Therefore, it is against God’s will - against His righteous requirements - for His children not to forgive. So
if the son does not forgive someone who has offended him, what is the son now doing? He is now sinning.

And if he continues to refuse to forgive, what happens to his fellowship with his Father? It is interrupted,
during that time. Can his Father forgive him, when the son won’t enter into fellowship with Him, due to
sin? No.

So in this respect, God’s forgiveness of His sons, for daily sins committed, is contingent upon the sons
forgiving offenses against them. If the sons will not forgive, it disrupts fellowship with their Father, and
the Father cannot cleanse them.

Does that mean that the son can lose his salvation? No; that’s not possible; salvation was a gift from his
heavenly Father. A son will always be a son. But there are some sons who decide they would rather hold
an earthly grudge, than enjoy a heavenly relationship. It’s their loss, isn’t it? Their great loss. And that
grudge binds them up; they’re not free.

But true sons desire to forgive. Having been forgiven much, they love much (Lk 7:47) - and seek to restore
every relationship, just as their Father restored them. Like Father, like son.

The issue is not the offense, no matter how great. The issue is not the offender, no matter how unrepentant.
The issue is love, and that love must be unconditional, like that Father’s.

No one naturally has that love; it must first be received, and then willingly given, from the heart. That’s
why forgiveness is a matter of the heart.

So Jesus has shown that a son needs his Father’s provision, and forgiveness. He also needs his Father’s
protection.

“And do not lead us into temptation, but deliver us from the evil one”. James will write, God does not
tempt anyone; each one is tempted when he is drawn away by his own desires and enticed (Jam 1:13-14).
So in what sense did Jesus mean this? Most likely in the sense of lending emphasis to the entreaty of the
son to be delivered from the evil one - Satan.

The Jews would recognize this thought from their prayers in the synagogue: “Be it Thy good pleasure to
free us from an evil man, and an evil event; from evil affections, from an evil companion and neighbor, and
from Satan”. They tried to cover all the bases. But did they see that they had a part, as well?

Life on earth requires the sons of God to walk in this world; the world system, which is filled with
temptations that the Evil One has designed to appeal to men’s lusts and desires - to cause them to sin.

The son recognizes that his Father is sovereign over every step he takes in this world. This is the son
asking his Father to steer him away from the temptations of the enemy; those which would cause him to
sin.
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The Father knows the son’s heart; He knows what things will test the son’s faith, and purify it; and what
things will tempt the son beyond his current faith to resist.

The son is appealing to the Father’s superior and infinite wisdom, to protect him from that which he cannot
withstand. And his Father will answer; He will not allow His son to be tempted beyond what he is able (1
Cor 10:13).

Most importantly, the Father has given the son the way of escape - the cross of Christ, by which the world
is crucified to the son, and the son to the world (Gal 6:14). His part is to take that escape; to depend on the
fact that he died to sin.

Jesus ended the prayer with a doxology - a praise to the Father.

“Yours is the kingdom” You already rule, and are sovereign over our lives;

“Yours is the power” You have the ability to accomplish what we request;

“Yours is the glory” Your goodness will be displayed, as you provide for our needs.

The prayers of the Jews generally closed with a doxology also, not unlike this one, in the Lord’s prayer.
And the people would routinely respond, Amen - so be it. Routinely; it was liturgical form.

But Jesus was not giving some new form of rote prayer here - despite the fact that some have made it into
just that! Instead, He was using this prayer to teach the Jews about the personal relationship they could
have, as a true son of their Father.

Every aspect of this prayer is an expression of this relationship - one of trust, of dependence of the Father.
This is the prayer of the true son, who lives by faith in Him.

When Jesus completed the prayer, He returned to one particular thought in it, with the Jews; one which He
wanted to emphasize, explain and clarify for them.

v. 14-15 Why would Jesus return to this one point, about forgiveness? Because the legalistic Jews were
not inclined to believe they needed to be forgiven; they just offered sacrifices, to God, for their sins against
Him.

And although examples and pictures of forgiveness and mercy marked all of their OT Scriptures, there was
no law that specifically commanded them to forgive others. We can take it that the Jews took that legal
loophole - as natural men would - and tended to be unforgiving to each other; to hold grudges.

The strong words of Jesus would have shocked them; especially the idea that their forgiveness with God
depended upon them forgiving others who had offended them. But could they forgive others? As natural
men, they could not.

They had never received the love of their Father, to extend as forgiveness, to others. They were unable to
let anything go. So the unbelieving Jew could not be forgiven, by God; and since he had never become a
son of God through faith, his state of unforgiveness would result in his judgment.
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There was a story that Jesus told, which we’ll encounter later in Matthew’s gospel, that vividly illustrates
this. We’ll just read through it at this time, since we will study it eventually. Turn to Matthew chapter 18.
Jesus told this story in answer to a question from Peter, but the context shows that there were other Jews
present - unbelievers.

[Matthew 18:21-35]

v. 21-22 Since seven is the number of completion or perfection, this signifies unlimited forgiveness.

v. 23-24 Ten thousand was used to signify an infinite number, and the talent was the largest denomination
of money. Let’s just say it would be impossible to pay back.

v. 25 To sell them as slaves would recoup some of the master’s loss.

v. 26-27 Now, the master knew the servant could never repay him; he simply chose to forgive the debt; to
release it. This shows great compassion.

v. 28-30 this is about three month’s wages; nowhere near what the servant owed the master. Notice this
man asks for the same mercy, word for word; but the servant hardened his heart. He would not forgive the
debt. We see that the compassion of his master never really touched his heart.

v. 31-32 to call him a wicked servant is to say he is no true servant, to the master.

v. 33-34 will he ever repay a virtually infinite sum? No. So he would be there forever.

v. 35 So the thought that Jesus is presenting is that when a person genuinely repents and receives God’s
forgiveness, it transforms their heart, so that they too become forgiving. If their heart is still hard toward
others, it shows they have never really repented - and so God can’t forgive them. They will be subject to
the torment of eternal condemnation.

Certainly such a one as this is in greater peril than a true son, who does not extend forgiveness! But what
kind of sons are we, who have been forgiven so much, and yet won’t forgive offenses against us?

For the sake of obtaining our forgiveness, for all our sins, Jesus died on the cross. And even as He did that,
Jesus asked His Father to forgive His oppressors (Lk 23:34).

His very life is in you. He has given you His Spirit, to lead you into all righteousness. So let Him lead you
into forgiveness of any and all in your life - so you can be free, indeed.

Reading: Matthew 6:16-34, 1 Tim 6:6-19, Eccl 5:10-20