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.

When a child of God prays it proper that he begins by asking for nothing before the glory of his Father and that he puts everything else after the work of praising him.

"Hallowed" means glorified. No wGod has glory completely and eternally but He commands us to pray that He may also be glorified by our life. As Jesus has said before, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." (Matt. 5:16) And, even the seraphim, give glory this way singing, "Holy, holy, holy." (Isa. 6:3). So here we ask God to "Grant that we may live so purely, that through us all may glorify You." That is, we ask for perfect self-control, and to be able to such a good life, that every one who sees us may praise the Lord for this.

These are the words of a right-minded child of God. A child who is not riveted visible things, nor who greatly values the present but who hastens to our Father, and who longs for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. Paul himself longed for this every day. Which is why he said, that "even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body." [Rom. 8:23] For he who loves the things above, cannot be puffed up by the good things of this life, nor abashed by its sorrows. Instead it as if he is already dwelling in the  heavens, and is freed from every kind of irregularity.

Behold a most excellent train of thought! He bids us to long for the things to come, and hasten towards that day. And he bid us to be earnest in doing here what they do in heaven. For we must long, saith He, for heaven, and the things in heaven; however, even before heaven, He bids us to make the earth a heaven. For there is nothing that stops our reaching the perfection of the powers above here on earth. It is possible act as if we were already in heaven even while abiding here on earth. What these words mean is this: "As in heaven all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things are perfectly obedient; so help us not to do Your will by halves, but perform all things as you will.”

See how He has taught us also to be modest? He has made it clear that we do not gain virtue by our own work only, but also by the grace from heaven? And moreover, He has asked each one of us to take upon himself the care of the whole world. For He did not say, "Thy will be done in me, or in us, but everywhere on the earth."

What is "daily bread"? It is our bread for one day.

Because he has told us to obey his commands in the same way angels do but also understands also that we are limited by our flesh, he does not require us to be free from our bodily passions. He knows that our bodily nature requires food. But note how even here he turns our attention to that which is spiritual. For we do not pray for riches, or delicacies, or for costly clothes, but only for bread. And specifically for our "daily" bread, that is only for the bread we need for one day.

And whats more he adds the expression "Give us this day;" so that we will not wear ourselves out worrying about tomorrow. For you do not know if you will even see tomorrow, so why do you submit to its cares?

Because we sin even after our baptisms, God shows His great love to man by commanding us to come him for the remission of our sins and to pray, "Forgive us our debts, as we also forgive our debtors." Do you see his surpassing mercy!? Even after forgiving great sins through the unspeakable greatness of the gift of baptism, He still forgives men if they sin again.

But what we should most observe is this: how earnest He is that we forgive others. So we ourselves have control over the judgment that is to be passed upon us. No one, not even the senseless, can complain when brought to judgment, because on you He causes the judgement to depend. As he says, "in what way thou has judged for thyself, in the same," says He, "do I also judge thee."

Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing into them. For by so doing our victory will be more glorious, and the devil's overthrow will be more derided. So when we are dragged forth into conflict, we must stand nobly. When we are not summoned into conflict, we should be quiet, and wait for the time of conflict; in order to show that we are both free from pride and noble in spirit.

And here He calls the devil "the wicked one," commanding us to wage war against him without possibility of truce. He also implies that the devil is not wicked by nature. For wickedness is not from nature but from our own choice. And so the devil is called the preeminent wicked one, because of the excess of his wickedness, and because he wages against us endless war and we cannot injure him. Therefore he did not say, "deliver us from the wicked ones," but, "from the wicked one;" instructing us not to entertain displeasure against our neighbors for any wrongs they do to us, but to transfer our enmity from them to Satan who is himself the cause of all our wrongs.

Having then made us anxious by reminding us of the enemy, and having cut away from us all our sins; He now encourages and raises our spirits. He reminds us of the King under whom we are arrayed who is more powerful than all. "For Thine," saith He, "is the kingdom, and the power, and the glory." If His be the kingdom, we should fear no one, since none can withstand him or take away his empire. For when He says, "Thine is the kingdom," He shows us that Satan has been brought into subjection, even though God permits him to oppose us for a while. In truth Satan too is God's servant, (though degraded and guilty of offense) and he would not dare attack any of his fellow servants, had he not first received permission from God.

And when when he says "And the power," you may be confident, however obvious your own weakness, because you have such a one to reign over thee, who is able easily and fully to accomplish all.

"And the glory, for ever. Amen." See, God not only frees you from the dangers that are approaching you, but can make you also glorious and illustrious. For His power is great, and His glory unspeakable, and they are all boundless and infinite. He has anointed His Champion in every way, and has framed Him to be full of confidence.