John Bengel Commentary - Matthew 6:9 - 6:9

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John Bengel Commentary - Matthew 6:9 - 6:9


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Mat 6:9. Οὕτως, thus) i.e. in these words, with this meaning; sc. with a short invocation of the Father, and a short enumeration of the things which we require. To have truly prayed thus, is sufficient, especially in meaning, one portion being employed at one time, another at another, to express our desires; and thus also in words. For this formula is given in opposition to much speaking, has words best suited to the things which they express, a most perfect arrangement, and a fulness combined with brevity, which is most admirable; so that the whole discourse may be said to be contained in it. The matter of this prayer is the basis of the whole of the first epistle of St Peter; see Gnomon on 1Pe 1:3.-Πάτερ, Father. An appellation by which God is never addressed in the Old Testament: for the examples which Lightfoot has adduced, are either dissimilar or modern, and prove no more than that the Jews spoke of God as their Father in Heaven, a formula to which Christ now gives life. The glory of the faithful in the New Testament is thus to pray. In this place is laid the foundation of praying in the name of Christ: see Joh 16:23. He who is permitted to address God as his Father, may ask all things from Him in prayer.-ἡμῶν, our) The children of God individually pray for all His children collectively: but even their prayers are, by this little word our, declared to be more acceptable when offered in common: see ch. Mat 18:19.-ὁ ἐν τοῖς οὐρανοῖς, which art in the Heavens) i.e. Maxime et optime[255] (Almighty, and All-good); see ch. Mat 7:11. Shortly afterwards we find in Mat 6:10.-ἐν οὐρανῷ, in Heaven; nor is it without cause that the number[256] (which is elsewhere frequently used promiscuously, as in ch. Mat 22:30, and Mat 24:36), varies in so short a passage as the present: ΟὐΡΑΝῸς (in the singular number), signifies here that place, in which the will of the Father is performed by all, who wait upon Him; ΟὐΡΑΝΟῚ (in the plural) signifies the whole Heavens which surround and contain that one as it were lower and smaller Heaven: cf. note on Luk 2:14.-ἉΓΙΑΣΘΉΤΩ, hallowed be) The petitions are seven in number and may be separated into two divisions, the former containing three petitions which relate to the Father, “THY Name, THY Kingdom, THY Will,” the latter containing four which concern ourselves. In the former we declare our filial affection subscribing to the right, the dignity, and the good pleasure of God, after the manner of the angelic chorus in Luk 2:14 : but in the latter we both sow and reap. In both divisions is expressed the struggle of the sons of God from Earth to Heaven, by which they as it were draw down Heaven to Earth. The object of the first petition is the sanctification of our Divine Father s Name. God is holy: i.e. He is God. He is sanctified therefore, when He is acknowledged and worshipped and celebrated as He really is. The mood[257] in ἁγιασθήτω (hallowed be), has the same force as in ἐλθετω, come and γενηθήτω (be done): it is, therefore, a prayer and not an express doxology.

[255] The mode in which the ancients addressed the Supreme God.-(I. B.)

[256] i.e. οὐρανὸς Heaven in the singular-οὐρανοὶ heavens in the plural.-(I. B.)

[257] i.e. all the three verbs are in the same mood, the Imperative, and have the same precatory force. It is scarcely necessary to remind the general reader that the Imperative Mood intreats as well as commands.-(I. B.)