The Lord's Prayer

36. The first thing suggested at the very outset is, as we have already said (sec. 17-19), that all our prayers to God ought only to be presented in the name of Christ, as there is no other name which can recommend them. In calling God our Father, we certainly plead the name of Christ. For with what confidence could any man call God his Father? Who would have the presumption to arrogate to himself the honour of a son of God were we not gratuitously adopted as his sons in Christ? He being the true Son, has been given to us as a brother, so that that which he possesses as his own by nature becomes ours by adoption, if we embrace this great mercy with firm faith. As John says, “As many as received him, to them gave he power to become the sons of God, even to them that believe in his name,” (John 1:12). Hence he both calls himself our Father, and is pleased to be so called by us, by this delightful name relieving us of all distrust, since no where can a stronger affection be found than in a father. Hence, too, he could not have given us a stronger testimony of his boundless love than in calling us his sons. …

37. Nor let us allege that we are justly rendered timid by a consciousness of sin, by which our Father, though mild and merciful, is daily offended. For if among men a son cannot have a better advocate to plead his cause with his father, and cannot employ a better intercessor to regain his lost favour, than if he come himself suppliant and downcast, acknowledging his fault, to implore the mercy of his father, whose paternal feelings cannot but be moved by such entreaties, what will that “Father of all mercies, and God of all comfort,” do? (2 Cor. 1:3). Will he not rather listen to the tears and groans of his children, when supplicating for themselves (especially seeing he invites and exhorts us to do so), than to any advocacy of others to whom the timid have recourse, not without some semblance of despair, because they are distrustful of their father’s mildness and clemency?…

38. The instruction given us, however, is not that every individual in particular is to call him Father, but rather that we are all in common to call him Our Father. By this we are re- minded how strong the feeling of brotherly love between us ought to be, since we are all alike, by the same mercy and free kindness, the children of such a Father. For if He from whom we all obtain whatever is good is our common Father (Mt. 23:9), every thing which has been distributed to us we should be prepared to communicate to each other, as far as occasion demands. But if we are thus desirous as we ought, to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if He is propitious and favourable nothing more can be desired. …

39. This, however, does not prevent us from praying specially for ourselves, and certain others, provided our mind is not withdrawn from the view of this community, does not deviate from it, but constantly refers to it. For prayers, though couched in special terms, keeping that object still in view, cease not to be common.

40. The next words are, WHICH ART IN HEAVEN. From this we are not to infer that he is enclosed and confined within the circumference of heaven, as by a kind of boundaries. …But as our gross minds are unable to conceive of his ineffable glory, it is designated to us by heaven, nothing which our eyes can behold being so full of splendor and majesty. …The effect of the expressions therefore, is the same as if it had been said, that he is of infinite majesty, incomprehensible essence, boundless power, and eternal duration. …In short, under the name of Father is set before us that God, who hath appeared to us in his own image, that we may invoke him with sure faith; the familiar name of Father being given not only to inspire confidence, but also to curb our minds, and prevent them from going astray after doubtful or fictitious gods.

See how Jesus straightway stirred up the hearer, and reminded him of all God's bounty. By calling God Father, we acknowledge that he forgives our sins, takes away all punishment, and gives righteousness, sanctification, redemption, adoption, inheritance, brotherhood with Jesus the Only-Begotten, and the supply of the Spirit. For one cannot call God Father, without having received all those blessings. So God awakens our spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which we have enjoyed.

Further, when He says, "in Heaven," He is not shutting God up there, but is drawing up him who is praying from earth, and fixing him in the high places, and in the dwellings above.

He teaches us also to make our prayer on behalf of our brethren. For He does not say, "my Father, which art in Heaven," but, "our Father." He is thereby offering up his supplications for the body in common, always looking for his neighbor's good and and not looking to his own interests.

Before all things, the Teacher of peace and the Master of unity does not want us to pray for ourselves alone. We do not say My Father, which art in heaven, nor give me this day my daily bread; nor do we ask that only my own debt should be forgiven me; nor do I request only I not be led into temptation, and delivered from evil. No, our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one.

Oh how great are the things contained in the Lord's prayer! How many and how great! They are briefly collected in the words, but are spiritually abundant in virtue! Absolutely nothing passed left out of these prayers and petitions. This prayer is a compendium of heavenly doctrine.

Pray like this, says Jesus, “Our Father, who art in heaven.” The new man. The one born again and restored to God by grace, calls God “Father” because he has become God’s son. So the man who has believed in His name, and has become God's son, ought from this point onward give thanks and declare that God is his Father in heaven. By doing so he bears witness that he has renounced his earthly and carnal father and that he knows and has only a Father in heaven..

How great is the Lord's indulgence! How great His condescension and abundance of goodness towards us! He desires us to call Him, “Father,” and to call ourselves sons of God, even as Christ is the Son of God! None of us would dare to call ourselves that unless God Himself had allowed us to do so.

Our Father who art in heaven. What does this mean?--Answer. God would thereby [with this little introduction] tenderly urge us to believe that He is our true Father, and that we are His true children, so that we may ask Him confidently with all assurance, as dear children ask their dear father.

The preface, "Our Father which art in heaven," lays a general foundation for prayer; comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us all those tempers with which we are to approach to God, which are most essentially requisite, if we desire either our prayers or our lives should find acceptance with him.

4. "Our Father:" -- If he is a Father, then he is good and loving to his children. And here is the first and great reason for prayer. God is willing to bless, so let us ask for a blessing. "Our Father;" -- our Creator and the Author of our being. He raised us from the dust of the earth, and breathed into us the breath of life, and we became living souls. Since he made us he will not withhold any good thing from from us when we ask. "Our Father;" -- our Preserver; who, day by day, sustains the life he has given. From his continuing love we receive life and breath and all things at every moment. So let us come boldly to him and we shall "obtain mercy, and grace to help in time of need." Above all, this means that he is the Father of our Lord Jesus Christ and of all that believe in him. He is the one who justifies us "freely by his grace, through the redemption that is in Jesus. "  He has "blotted out all our sins, and healed all our infirmities." He has received us as his own children, by adoption and grace, and, "because" we "are sons, he has sent forth the Spirit of his Son into our hearts, crying, Abba, Father. " He also "has begotten us again of incorruptible seed", and "created us anew in Christ Jesus." So we know that he always hears us, and therefore we pray to him without ceasing. We pray, because we love; and "we love him because he first loved us."

5 . "Our Father:" -- He is not my father only, but ours in the most extensive sense. He is the God and Father of angels and men. Even the heathens acknowledged him to be The Father of the universe and of all the families both in heaven and earth. He loves all that he has made, and He delights in those that fear him and put their trust in his mercy. He delights in those that trust in him through the Son of his love, knowing they are "accepted in the Beloved." And so, "if God so loved us, we ought also to love one another." Yes we ought to love all mankind because "God so loved the world, that he gave his only-begotten Son", even to die that they "might not perish, but have everlasting life”

6. "Which art in heaven:" -- this means High and lifted up. He is God over all, blessed forever. He sits on the circle of the heavens, and sees all things both in heaven and earth. His sees the whole sphere of created being and of uncreated things. he knows all the works of every creature, not only "from the beginning of the world," but also from all eternity, from everlasting to everlasting. He who commands the host of heaven, as well as the children of men, to cry out with wonder and amazement: "O the depth of the riches, both of the wisdom and of the knowledge of God! Which art in heaven!" These words also mean that he is the Lord and Ruler of all, superintending and disposing all things. He is the King of kings, and Lord of lords, the blessed and only Potentate. He is strong and girded about with power, doing whatever he pleases. He is the Almighty; for whatsoever he wills do is accomplished. "In heaven:" -- These words mean that he is eminently there. Heaven is His throne, "the place where Your honor particularly dwells." But You, Lord, are not there alone; for you fill heaven and earth and the whole expanse of space. "Heaven and earth are full of your glory. Glory be to thee, O Lord, most high!"

Therefore should we "serve the Lord with fear, and rejoice with reverence." Therefore should we think, speak, and act, as if we are continually seen by, and in the immediate presence of, the Lord, the King.