If you are here this morning, in this church building, you are, as far as our world is concerned, a ‘religious person’. ‘Religious people’ think there is a God who has spoken and communicated, and wants our prayers and obedience, certain behaviours are expected as fitting with that shared belief. Three behaviours are mentioned in our passage: giving generously to the poor, prayer, and fasting.
But the problem is this. We humans – even if we are Christian, true believers in Christ – we love the approval of other people in our group. This is normal and natural for social beings. And so how do we know we are rightly motivated in our ‘religious observances’? Are we doing things for the God whom we can’t see? Or are we doing these things for the approval of other people in our group or tribe, whom we can see, whose approval is immediate and whose honours are always welcome?
In the sermon on the mount, Jesus is talking to his disciples, a small group he has called out from the Israel of his day to be different – noticeably different – from those around them. In Matthew chapter 5 verse 16, Jesus said:
Let your light shine before men, that they may see your good deeds and praise your Father in heaven. (NIV)
Our good deeds, like light and salt, are to be attractive to others. Our good works should shine out in our dark world, and offer spice and morishness in a bland and insipid world. They are meant to bring praise to God our Father in heaven.
But so sinful are we, that all this can be twisted. The disciples of Christ have a temptation. And that temptation is this. We can do good and right things for the wrong reasons. We can do good and right things for human praise and approval.
Now the approval of men is important. That’s why we have certificates and references and resumes and degrees and diplomas and ordinations and orders of Australia. It would be foolish, for example, if we as a church employed someone whom no one vouched for. So human approval has a place.
But it is possible to play the Christian game. As a Christian Minister, it is quite easy to play at Christianity, and being a Christian. After all, I get paid from church, don’t I? Yep, thank God and you. I could go through the motions, turn up to church, make things happen to make church run, but have no real love for God or others in my heart.
And you’re in the same boat as me. The difference between clergy and laity, between you and me, is not in genus but degree. I get much more opportunity to be a hypocrite than you. But you can be a hypocrite too. I would be the bigger one, but you would be the smaller one.
Jesus uses the word ‘hypocrite’ in chapter 6 verses 2, 5 and 16. A hypocrite was an actor in the theatre. The ancient Greek actor wore a mask on stage. The actor appeared as one thing to the audience, but in reality they were something quite different. It was all an act.
How do we make sure our Christianity is real, and not an act? How do we know we really believe in the unseen God? How do you know we are not simply, paying church, and going through the outward motions of Christianity?
The way to test our sincerity in our religious activities is our ‘secrecy’ in our religious practices. God is unseen and found in the secret place. So we can and should do the things. God requires unseen by others, without seeking human affirmation.
Now, you and I probably cannot actually do anything with absolute secrecy. Some of you would probably love to have a secret place you could run to, but somehow those dependents eventually find you. If you are married, your husband will find you. If you have children, they will hunt you down. I doubt if you are married with children you can keep anything absolutely secret. But the principle can still be observed. Secrecy safeguards sincerity.[1] And your unseen Father, who sees what is done in secret, will reward you. And there are three areas in which Jesus lays it down that secrecy safeguards sincerity. And they are giving, praying and fasting.
Let’s listen carefully to Jesus’ words about giving to the needy. Matthew chapter 6 verses 1 to 5:
1 "Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven. 2 "So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. (NIV)
Jesus is speaking about giving to the needy. So the context is a little bit different to giving for the upkeep of church or ministry. When you give to church or ministry, it is more housekeeping than generosity. But the principle is still the same, whether it is giving to the church, or giving to the poor. Secrecy safeguards sincerity.
Now, among Anglican churches in Sydney, there are great differences of practices in the matter of financial giving to church. Some churches using bags that are passed around the congregation to collect money for the church bills. Indeed, in our Monday Luddenham congregation we use bags. So too does Glenmore Park on Sunday nights.
And if you wanted, you could see who gives money and who doesn’t. Just don’t look at the song words when the bags are going around. But that doesn’t tell you who gives, because some clever people use direct debit, which is nearly invisible to all except the treasurer. They get their money automatically taken out of their bank account and put into the church bank account. And that’s a great idea because our money counters don’t have to count as much, and you don’t forget that way.
Some churches have a giving container next to the door, such as our two morning congregations. One reason that method is used is because I don’t want to feel that congregation and members, and particularly visitors, are being imposed upon when the bag comes around. Come to church with me! Oh, and by the way, you get asked for money just for walking in the door. That’s not what God and Christianity is about.
But even with a Collection Box instead of circulating bags, you cannot get rid of the idea of the implicit request for money, nor will your giving be absolutely secret. Many people will be able to see church members going up to the box and putting money in. Moreover, some churches have perspex boxes, not like our lovely wooden one. That way, the congregation members can see the denominations that have been given. Look, there’s a hundred dollar note. Wow, that’s what that looks like. Looks like there’s a lot of fives! Unless of course you use envelopes. Envelopes hide the amount, but tell everyone that you give. Unless of course you just put an empty envelope in. Although I’ve never heard of people putting in empty envelopes in the four churches I have served in paid ministry.
Another way giving is being done in Sydney Anglican churches at the moment is the minister gets up at church and tells everyone what he and his wife is giving, as a challenge to the congregation. I’ve heard a congregation member telling the church what they give as a percentage, to model giving. And if you were to raise a question about these practices, those ministers who advocate them would quickly say you don’t understand what Jesus is saying in the verses read for us.
Even more organized are some churches in other countries, and in previous generations in Sydney, which have pledges. Congregation members are asked for their pledge, the amount they intend to give, before the start of the budgetary year. So church members give the amount they intend to give for the next year, so that the church can budget. The envelopes are numbered so the church knows who has kept their word. And if you have not been faithful, the wardens come around to your house to collect the shortfall between the pledge and the actual amount you’ve given. Now, we have a vestry meeting coming up. Would anyone like to be a Warden so that we adopt the pledges method of running our church budget.
The early church had a method of giving that was quite public. We read this account of the generosity of the church in Acts 4 chapter 4 verses 34 to 37:
There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales and put it at the apostle’s feet, and it was distributed to anyone as he had need. Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement) sold a field he owned and brought the money and put it at the apostle’s feet. (NIV)
Now, we all know about Barnabas’ generosity. Barnabas’ generous gift might have been without any showing off or big noting himself. But you cannot call it ‘secret’. The Apostle’s knew about it. It was at their feet that Barnabas placed his gift. The Jerusalem church knew about it. Luke knew about it. And every bible reading Christian throughout the last 2000 years has known about it. And it was a great encouragement. Barnabas rightly enjoyed the honour of it. But it was not ‘secret’. It was an example of ‘conspicuous’ generosity. And some generosity must be ‘conspicuous’, and not secret.
However, Barnabas’ encouraging gift giving had a very discouraging and scary sequel, in the deception attempted by Annanias and Sapphira. Ananias and Sapphira likewise sold a piece of land, but unlike Barnabas, they kept back a portion of the money and represented it as the whole amount. And the deceitful couple were punished by being struck dead. They died not for giving less than the whole amount. They were quite at liberty to give nothing. But their sin was being deceptive and making it look like it was the whole amount that they gave. They made themselves look like a Barnabas, and deserving of the Barnabas-like praise of the church, whereas they were not like Barnabas in their generosity, and had only given a substantial portion of the proceeds of the sale, not the whole amount.
So we see the double-edged sword of conspicuous generosity in the early church. On the one hand, it is a great encouragement. On the other hand, it tempts others to get the same glory, and leads to sin.
Sometimes, your giving will be seen by others. It cannot easily be helped. But I think the lesson is that we should not go out of our way to make our giving conspicuous. Giving publicly may encourage more giving. But it also may have an unintended consequence that weaker brothers and sisters may be tempted to dishonesty and to sin when they see the praise that a Barnabas receives from his conspicuous generosity.
Good works will out themselves. Paul says, in 1 Timothy chapter 5 verse 25, ‘good deeds are obvious, and even those that are not cannot be hidden.’ Jesus likewise says to let them shine. Let them shine. You don’t need to point to them. The good works will shine themselves, without you.
You don’t need to be the person to big note yourself. You don’t need to blow your own trumpet. The good works shine and announce themselves. Even if you wanted to hide them, you can’t. Every good work done in faith will be rewarded at the judgment day. But many good works are revealed before then, because they are works. They shine out. That’s just what they do. The sun shines. The light shines. And good works shine. You don’t have to make them shine.
If the light needs to shine, God will do it, or others will do it. You and I don’t need to blow our own trumpets. Testimony to our good deeds is for others to give, for self-praise is hateful to God (1 Clement 30). Do whatever good you are called to do with forgetfulness about yourself. And instead remember God your Creator and Jesus Christ your redeemer, and may all your works and words point to him.
Now, prayer is a corporate activity. There are many examples of common prayer. Jesus himself says that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them (Matthew 18:19-20). In other words, Jesus expects his people to come together to pray. And he promises to answer their prayers when they come together for corporate or common prayer.
However, how do we guard our prayer times from being show-off times? Look at how amazing that person’s prayer is? It’s a long and flowing prayer. That person must be so holy. They must have such a good prayer life.
Um, maybe, maybe not. You cannot necessarily judge how someone prays privately from how he or she prays publicly.
And anyway, we are told not to babble like the pagans. We are told we are not heard for our many words. We are taught a very simple prayer, the Lord’s Prayer, which can be prayed in less than two minutes. Jesus provides the same test for prayer as he has done for giving. Secrecy safeguards sincerity. Matthew chapter 6 verses 5 and 6:
5 "And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 6 But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. (NIV)
Prayer is hard, but prayer is easy. It is hard to talk to someone you cannot see, hear, feel or touch, and who doesn’t answer in the normal way we are used to as humans. It takes ‘faith’. Yes, trusting God. Prayer is one aspect of faith in action. God is able and willing to hear and help us. God uses our prayers for his eternal purposes. And that God promises his peace to guard our hearts.
Corporate prayer is good. There are many examples of corporate prayer. So in Acts chapter 4:23-31, Peter and John were arrested and released, then the believers prayed together, asking for boldness, the place where they were praying was shaken, and they were all filled with the Holy Spirit and spoke boldly. Corporate prayer is a feature of God’s people meeting.
But as important as corporate prayer is, Jesus is telling us, this is not all. Our Father is also your unseen Father, who is not just with you at church, but who is with you at home, and indeed wherever you go. So as well as praying at church, we are called to pray at home, in your room, behind the closed door. Pray in the secret place, because God is there. It used to be called ‘closet prayer’. Praying by yourself, where no one else can hear you. It doesn’t have to be long. It can be the Lord’s Prayer, if that’s all you can manage. Most of the time that’s all I can manage. Paraphrase it up to God, putting it in your own words. God loves you and wants to hear from you, and the topics in the Lord’s prayer, God will answer. Jesus himself says not to think you will be heard for your many words. But pray where you are, secretly, not caring if anyone else sees, knowing that God your Father is there with you, as is Jesus your Lord, by the Holy Spirit of God. Cast all your cares on the Lord because he cares for you. Roll your burden onto the Lord. Don’t be anxious but pray, and then leave it to God.
By teaching us to call God “Our Father”, Jesus places our prayers in the intimate context of family relationships with God and each other (Matt 5:44-45; 6:8, 42; 7:11). God is the kind and generous provider of all good things (Matt 7:7-11; Luke 11:9-13). And our privilege in approaching God is the common inheritance of all his children. Through Jesus, the only begotten Son of God, and by the Spirit of the Son, together we are born of God, made his children (John 1:12-13), and adopted into his family, giving us the full rights of inheriting as sons with Jesus (Rom 8:15-17).
The first three petitions of the so-called “Lord’s Prayer” lift our eyes from ourselves to God, correcting our self-focus. In the first, while God himself is already holy because of his holy character, we ask him to make his reputation in all the earth align with that reality, and implicitly our conduct as well (cf. Exod 20:7). Unlike God, we are not holy of ourselves: we enjoy God’s fatherhood only through his unmerited grace. The petition implicitly calls us to copy God’s holiness and be perfect. Our good works hallow or make holy God’s name. Sadly, the inverse is also true.
The second petition places us in the ‘now-but-not yet’ of Biblical salvation-history: our Father is away in heaven, and our current existence is earth-bound. However, God’s kingdom has broken into the present world through Immanuel becoming one of us. Further, Jesus’ resurrection from the dead brings the general resurrection into the present: likewise, the church’s gathering anticipates the great gathering in the new heaven and earth. These are earnests or deposits guaranteeing the good inheritance to come. But our full enjoyment of the kingdom of heaven is future, when God makes all things new. Our mortal bodies are still subject to corruption and death as part of this fallen existence, only rectified by Christ’s second coming (1 Cor 16:22).
The third petition aligns our wills to God’s, as Jesus did in Gethsemane (Matt 26:39, 42). It commits us to obey God’s ‘revealed’ will—his commands (Matt 7:21; 1 Pet 2:15; 4:2)— and to accept whatever his ‘secret’ will might be for us in the future (1 Pet 3:17, 4:19; Jas 4:13-16), expressing our dependence on God’s sovereignty and goodness. The prayer asks for the inhabitants of our present, fallen earth to become like heaven’s angels, who unhesitatingly do God’s will (Psalm 103:20; cf. Matt 26:53; Heb 1:14).
The remaining four petitions deal with our present needs, highlighting the most important ones from God’s perspective. Our presenting problems are frequently not our most serious ones.
Though man does not live by bread alone (Matt 4:4), we still need food, water, and the basic necessities for bodily existence, which this petition acknowledges. While we are called to work, even then it is God who enables us to provide for ourselves (Deut 8:17-18). The phrase rendered “daily bread” (Matt 6:11; Luke 11:3) is unique to both prayers Jesus taught his disciples: it might alternatively mean “tomorrow’s bread”, giving us a remedy for tomorrow’s worries (Matt 6:34).
Along with daily bread, we need daily forgiveness (Matt 6:12). Our debts are our sins (Luke 11:4) and trespasses (Matt 6:15). We ask God for forgiveness, asserting that it would be fitting and appropriate for him to forgive us “as we also have forgiven our debtors”. Luke’s version emphasizes our forgiveness of others as a present reality and the basis for the petition. Matthew’s probably does the same, although the manner of expression there may also suggest that we are asking God to forgive us only to the extent that we forgive others. In either case, as Jesus’ later explains, our forgiveness of others is a condition of our own forgiveness (Matt 6:14-15; 18:21-35): an unwillingness to forgive others demonstrates the lack of family-likeness with our heavenly Father, into whose image disciples are being conformed. Forgiveness cannot be earned, merited or deserved, but there is worthy reception of it, which involves being like God and passing on what we have freely received to others (cf. Mark 11:25).
The prayer “lead us not into temptation” (cf. Matt) asks God to spare disciples from what Jesus endured (Matt 4:1). The family of Greek words represented by ‘temptation’—noun peirasmos (Matt 6:13; 26:41; 1 Cor 10:13; Jas 1:2, 12) and cognate verb peirazō (Matt 4:1; 1 Cor 7:5; 10:13; Gal 6:1; 1 Thess 3:5; Heb 4:15; Jas 1:13-14)—conveys two related but distinguishable concepts: the first being ‘temptation’ or ‘to tempt’; the second, ‘trial, test’, or ‘to test’. Trials and temptations are painful and the possibility of sin and apostasy is real (Luke 8:13; 1 Peter 1:6; 4:12). The difference between the two concepts lies in the different intentions and purposes of the good and sovereign God on the one hand, and ‘the tempter’ or our own sinful desires, as secondary cause on the other. Suffering or the opportunity to sin is, from God’s perspective, a test so that the faithfulness of disciples might be demonstrated, but from ‘the tempters’ perspective, it is an opportunity to induce sin, and thus a ‘temptation’. In short, through the same difficulty, God tests us so that we might pass the test, but Satan tempts us that we might fail. Thus, God might lead us into situations of testing—from which we ask to be spared—but he does not send or allow the test because God’s purpose is to induce us to sin (Jas 1:2-4, 12-17).
When Jesus gave his disciples this prayer, he had not completed his work of salvation by dying, rising, and ascending to heaven. This work delivered believers from the power of Satan (Heb 1:14-15; Col 1:13; 1 Jn 4:4). Nevertheless, in this present evil age and until the return of Jesus, we need continual deliverance from the world, the flesh, and the devil (1 Pet 5:8-9; Jas 4:7; Eph 6:16; Rev 12:9-17).
Liturgical forms of the Lord’s Prayer often close with an ending (doxology) found in the AV/KJV, and (substantially) in 1 Chronicles 29:11-12 and the Didache 8 (c. AD 70-150). However, it is rightly not included in modern translations, which follow the earliest Greek manuscripts. Nor is it found in the writings of several early Christian authors.
Fasting is going without some or all food or drink for a period of time. Jesus fasted 40 days and 40 nights. Paul fasted three days after his Damascus Road experience. At different times Paul fasted, as did the other Apostles.
Now brothers and sisters, fasting is a matter of freedom. I can find no command in the New Testament to gentile Christians to fast. I do find commands to pray and to give generously. I do not find commands to fast. In fact, Paul says something quite sobering about fasting in Colossians chapter 2 verses 20 to 23:
20 Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: 21 "Do not handle! Do not taste! Do not touch!"? 22 These are all destined to perish with use, because they are based on human commands and teachings. 23 Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
Many in our community observe conspicuous fasting for religious purposes. Roman Catholics fast at lent, and Muslims at Ramadan. School kids do the 40 Hour Famine, and get sponsored for it. That is a conspicuous fast, though I think it is in the main a good thing. And evangelical Christians have different views about fasting.
I’ll say for myself, I don’t fast as a religious exercise. I will eat to the Lord while others don’t eat to the Lord. If you want to fast, you are free to do it. If you wish to fast, this is how Jesus says to do it, to not lose your reward.
16 "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (NIV)
If you are going to fast, then do it for God in heaven, not for men on earth. Now, I don’t think this means kids can’t do the 40 hour famine. Although I do find it interesting that often the fasts that are encouraged are communal, like Lent, or a special Day of Fasting. Then everyone knows that you are fasting.
It may be that some of the older saints here make a practice of fasting. It may be that there are some of you who fasti and don’t tell anyone, because you take Jesus’ reward at face value. And I say to you, my dear brothers and sisters, if that is you, and you fast without anyone knowing, may your reward be great from your unseen Father in heaven.
While there is a necessary corporate life to church, and while we cannot do everything in absolute secrecy, the general principal is pretty clear. Don’t be a show off. Don’t do your righteous works before other people, to receive human praise. Do it all for God, to receive God’s praise. Secrecy safeguards our sincerity.
Let’s pray.
[1] Ray Galea first used this phrase when he preached this passage at MBM when I was a congregation member there perhaps 20 years ago. The phrase has stayed with me and I have shamelessly adopted it as my own. I thank Ray for it, and God for Ray.
6:1a “Beware of practicing your righteousness before other people
6:1a Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων
[1 John 2:29: If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.]
6:1b in order to be seen by them,
6:1b πρὸς τὸ θεαθῆναι αὐτοῖς·
[Matthew 23:2-5 “The scribes and the Pharisees sit on Moses’ seat, 3 so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. 4 They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others.]
6:1c for then you will have no reward from your Father who is in heaven.
6:1c εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
6:2a “Thus, when you give to the needy, sound no trumpet before you,
6:2a Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου,
6:2b as the hypocrites do in the synagogues and in the streets,
6:2b ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις,
6:2c that they may be praised by others.
6:2c ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων·
[1 Cor 13:3: If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.]
6:2d Truly, I say to you, they have received their reward.
6:2d ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
6:3a But when you give to the needy,
6:3a σοῦ δὲ ποιοῦντος ἐλεημοσύνην
6:3b do not let your left hand know what your right hand is doing,
6:3b μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου,
6:4a so that your giving may be in secret.
6:4a ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ·
6:4b And your Father who sees in secret will reward you.
6:4b καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
6:5a “And when you pray, you must not be like the hypocrites.
6:5a Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί,
6:5b For they love to stand and pray in the synagogues and at the street corners,
6:5b ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι,
6:5c that they may be seen by others.
6:5c ὅπως φανῶσιν τοῖς ἀνθρώποις·
[Luke 18:9-13: The parable of the pharisee and tax collector]
6:5d Truly, I say to you, they have received their reward.
6:5d ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
6:6a But when you pray,
6:6a σὺ δὲ ὅταν προσεύχῃ,
6:6b go into your room and shut the door
6:6b εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου
6:6c and pray to your Father who is in secret.
6:6c πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ·
6:6d And your Father who sees in secret will reward you.
6:6d καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
6:7a “And when you pray,
6:7a Προσευχόμενοι δὲ
6:7b do not heap up empty phrases as the Gentiles do,
6:7b μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί,
6:7c for they think that they will be heard for their many words.
6:7c δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται.
6:8a Do not be like them,
6:8a μὴ οὖν ὁμοιωθῆτε αὐτοῖς·
6:8b for your Father knows what you need before you ask him.
6:8b οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.
6:9a Pray then like this:
6:9a Οὕτως οὖν προσεύχεσθε [Pres Impv] ὑμεῖς·
6:9b “Our Father in heaven,
6:9b Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς·
6:9c hallowed be your name. [Isaiah 29:23-24]
6:9c ἁγιασθήτω [Aor Pass Impv] τὸ ὄνομά σου·
Luke 11:2 “Father, hallowed be your name.
Luke 11:2 Πάτερ, ἁγιασθήτω τὸ ὄνομά σου
6:10a Your kingdom come,
6:10a ἐλθέτω ἡ βασιλεία σου·
Luke 11:2 Your kingdom come
Luke 11:2 ἐλθέτω ἡ βασιλεία σου
6:10b your will be done, on earth as it is in heaven.
6:10b γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·[Psalm 103:19-21]
6:11a Give us this day our daily bread, [Prov 30:8-9]
6:11a τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
Luke 11:3 Give us each day our daily bread, [or ‘bread for tomorrow’]
Luke 11:3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν·
6:12a and forgive us our debts,
6:12a καὶ ἄφες [Aor Impv] ἡμῖν τὰ ὀφειλήματα ἡμῶν,
Luke 11:4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,
6:12b as we also have forgiven our debtors.
6:12b ὡς καὶ ἡμεῖς ἀφήκαμεν [Aor Ind] τοῖς ὀφειλέταις ἡμῶν·
Luke 11:4 καὶ γὰρ αὐτοὶ ἀφίομεν [Pres Act Indic] παντὶ ὀφείλοντι [Pres Act Ptcp DSM, each one who is indebted] ἡμῖν·
6:13a And lead us not into temptation,
6:13a καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
Luke 11:4: καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν
6:13b but deliver us from evil [or ‘the evil one’.].
6:13b ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
[Luke 11:2-4: “Lord, teach us to pray, as John taught his disciples.” 2 And he said to them, “When you pray, say: “Father, hallowed be your name. Your kingdom come.3 Give us each day our daily bread, [or ‘bread for tomorrow’] 4 and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation.” κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 2εἶπεν δὲ αὐτοῖς· ὅταν προσεύχησθε λέγετε·Πάτερ, ἁγιασθήτω τὸ ὄνομά σου·ἐλθέτω ἡ βασιλεία σου· 3τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν·4καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. Luke 11:5-13 heads off into a different direction to the Sermon. But both the audience and occasion are different. The sermon on the mount is given to the disciples in the hearing of a large crowd: the teaching on prayer in Luke 11:1-13 is given to disciples in response to the question of one (v. 1) and emphasizes the willingness of God to give the good gifts, including the gift of the Spirit.]
[Thayer: ἐπιούσιος, ἐπιούσιον, Only in Matthew 6:11; Luke 11:3 in the phrase ἄρτος ἐπιούσιος. Origen testifies (de orat. 27) that the word was not in use in ordinary speech. Many commentators following Origen, Jerome, Theophylact explain the word by “bread for sustenance, which serves to sustain life,’ deriving the word from οὐσία, after the analogy of ἐξουσιος, ἐνουσιος. But οὐσία only very rarely is equivalent to ὕπαρξις, and generally denotes either essence, real nature, or substance, property, resources. Others prefer to derive the word from ἐπειναι (and in particular from the participle ἐπων, ἐπουσιος for ἐποντιος), meaning ‘to be present’, and to understand it bread which is ready at hand or suffices, my allowance of bread (Proverbs 30:8). Others conjecture that the adjective ἐπιούσιος is formed from ἐπιών, ἐπιοῦσα, with reference to the familiar expression ἡ ἐπιοῦσα [feminine singular participle of a comparative of ἐπί and eimi (to go); supervening, i.e. (ἡμέρα or νύξ being expressed or implied) the ensuing day or night: following, next.], and ἄρτος ἐπιούσιος is equivalent to ἄρτος τῆς ἐπιουσης ἡμέρας, food for the morrow, ie., necessary or sufficient food. Thus, ἐπιούσιον, and σήμερον, admirably answer to each other, and that state of mind is portrayed which, piously contented with food sufficing from one day to the next, in praying to God for sustenance does not go beyond the absolute necessity of the nearest future. In the Gospel according to the Hebrews, as Jerome testifies, the word ἐπιούσιος was represented by the Aramaic מְחַר, quod dicitur crastinus; hence, it would seem that Christ himself used the Chaldaic expression לִמְחַר דִי לַחְמָא. Nor is the prayer, so understood, at variance with the mind of Christ as expressed in Matthew 6:34, but on the contrary harmonizes with it finely; for his hearers are bidden to ask of God, in order that they may themselves be relieved of anxiety for the morrow.
14 rFor if you forgive others their trespasses, your heavenly Father will also forgive you,
14Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·
15 sbut if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
15ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
[Mark 11:25: And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”]
16 “And twhen you fast, do not look gloomy like the hypocrites,
16Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί,
for they disfigure their faces that their fasting may be seen by others.
ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες·
uTruly, I say to you, they have received their reward.
ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
17 But when you fast, vanoint your head and wash your face,
17σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι,
18 that your fasting may not be seen by others but by your Father who is in secret.
18ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ·
wAnd your Father who sees in secret will reward you.
καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.