It’s nearing that time of year again: Easter, when American Evangelical “Christians” are forced to deal with that which they ignore, virtually year-round: the resurrection of Christ from the dead.
All year long they tell us of how God has a wonderful plan for our lives, and of how Jesus died on the cross so that we can ask him to come into our hearts and give us a new and better life, in him.
These same “Christians” speak – continually – of “going to heaven” and many (most) of them consider “going to heaven” the most important goal a Christian can have, and the very the purpose for the preaching of the gospel, which is: “to get people to heaven”.
Not long ago I was speaking with a friend of mine who pastors a church, attempting to explain to him the importance of being involved in social issues, and he told me God had only called him to preach the gospel to get people to heaven, because “getting people to heaven” is the only purpose of the gospel and the only purpose of his ministry.
I told him when the preaching of the gospel changes a person’s heart, and they become a better, kinder, more loving person, this change effects not only the individual person, but the person’s family, church, neighborhood, business, as well as the greater community: city, county, state, nation, and world.
My friend agreed, but believes there exists “a wall of separation” between the Christian’s family, church, neighborhood, business – and government, at any and all levels. Only the return of Jesus, he said, would alter governments, and put an end to their reigns of evil.
In other words, as far as my pastor friend was concerned, Satan and his followers can and should control government at all levels, because the Christian’s ONLY CONCERN is “going to heaven.”
The world can – and should – go to hell in a hand-basket, he believes. The Lord’s prayer – that God’s will be done “on earth as it is in heaven” – notwithstanding (!).
I pointed out to him that, when our neighbors are asking us – begging us – to help them, because they are being oppressed – even murdered – by their government, it’s our obligation as Christians to help them, including organizing good peoples who will institute good government in place of evil government, so that our neighbors will be freed of their oppression.
“Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?” ~ Isaiah 58:6-7
“The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor…”
“And he [Jesus] came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.” ~ Luke 4:16-19
But, because liberating those who are oppressed doesn’t concern “going to heaven,” my pastor friend disagreed with me, as do most American Evangelicals, who believe, instead, we can and should do nothing to deliver our oppressed neighbors from their oppression. The most we can do, my pastor friend believes, is to preach the gospel to them and prepare them to “go to heaven,” meaning: teach them it’s wrong to smoke, drink, and chew… and to go with girls who do.
Such peoples, like my pastor friend, are modern-day Pharisees who strain at gnats (=smoking and drinking) while swallowing camels (=murderous oppression of our neighbors).
Such peoples are so heavenly minded they’re of no earthly good. Such peoples pray Satan’s prayer: “Let Satan’s will be done on earth, not God’s.” Such peoples keep the minutia of the law – they don’t smoke, drink or chew… and don’t go with girls who do – but they neglect the weightier matter of the law: justice, mercy, faithfulness, and the love of God for their neighbors:
“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!” ~ Jesus (Matthew 23:23-24)
As I said, such peoples are so heavenly minded they’re of no earthly good. They are so focused on going to heaven they not only neglect justice, mercy and to love their neighbors, they also mistakenly believe “going to heaven” is the final – and most important goal – of the Christian, when in fact, according to Jesus and the Bible, it’s not.
The body is often – and has long been – despised and its being belittled.
Statements such as “the body is only a shell, a container, a prison” have been made for thousands of years and are commonly made today, too.
Nothing could be further from the truth, in my opinion, and my religion, being a Christian, refutes these sorts of statements, most especially: the resurrection of Christ, and the general resurrection of the just and the unjust on Judgment Day.
Many so-called “Christians”, especially the American Evangelical version, mistakenly despise the body, too.
These people will rarely – if ever – mention the resurrection of Christ, or the general resurrection on the Last Day, and will continually babble on about “going to heaven” when the Bible and Jesus himself said our eternal state will be an embodied one, as it is now, only then we will have glorified, resurrected bodies, as Christ himself has now.
The earth – now, in the future, and throughout eternity – is where the Christian lives and will live – in the body. Now a corruptible earth, with corruptible body, but then a glorified and incorruptible earth, with a glorified and incorruptible body.
The Future Glory
“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good,g for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” ~ Saint Paul (Romans 8:16-30).
Most American Evangelical “Christians” have no such longing nor do they have the hope of the resurrection of their bodies, and yet, without this longing and hope, they cannot have the Spirit nor can they be saved, since Saint Paul tells us, here, the Spirit groans inwardly awaiting the redemption of our bodies, and it’s the hope of the resurrection of our bodies that saves us.
“And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” ~ Romans 8:23.
“For in this hope we were saved. Now hope that is seen is not hope.” ~ Romans 8:24
“Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” ~ Saint Paul (1 Corinthians 15:1-8).
“Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied” ~ Saint Paul (1 Corinthians 15:12-19).
“But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” ~ Saint Paul (1 Corinthians 15:20-28).
“So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”;e the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” ~ Saint Paul (1 Corinthians 15:42-49).
The Lord’s Prayer
Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. ~ Matthew 6:9-13 (ESV)
Ustedes, pues, recen así: Padre nuestro, que estás en el Cielo, santificado sea tu Nombre, venga tu Reino, hágase tu voluntad así en la tierra como en el Cielo. Danos hoy el pan que nos corresponde; y perdona nuestras deudas, como también nosotros perdonamos a nuestros deudores; y no nos dejes caer en la tentación, sino líbranos del Maligno. Mateo, 6:9-13
Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς ἁγιασθήτω τὸ ὄνομά σου·ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς· Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν·καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας ἀμήν. ~ ΜΑΤΘΑΙΟΝ 6:9-13
“Your kingdom come, your will be done, on earth as it is in heaven”
“venga tu Reino, hágase tu voluntad así en la tierra como en el Cielo”
“ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς·”
Matthew 6:10 – Greek-English Interlinear – with Strong’s numbers
let be done
your kingdom come, your will be done on earth as it is in heaven.
New Living Translation (©2007)
May your Kingdom come soon. May your will be done on earth, as it is in heaven.
English Standard Version (©2001)
Your kingdom come, your will be done, on earth as it is in heaven.
New American Standard Bible (©1995)
‘Your kingdom come. Your will be done, On earth as it is in heaven.
Holman Christian Standard Bible (©2009)
Your kingdom come. Your will be done on earth as it is in heaven.
International Standard Version (©2012)
May your kingdom come. May your will be done, on earth as it is in heaven.
King James Bible (Cambridge Ed.)
Thy kingdom come. Thy will be done in earth, as it is in heaven.
Aramaic Bible in Plain English (©2010)
Let your Kingdom come, let your will be done also in the earth, just as it is in Heaven.
GOD’S WORD® Translation (©1995)
Let your kingdom come. Let your will be done on earth as it is done in heaven.
King James 2000 Bible (©2003)
Your kingdom come. Your will be done in earth, as it is in heaven.
American King James Version
Your kingdom come, Your will be done in earth, as it is in heaven.
American Standard Version
Thy kingdom come. Thy will be done, as in heaven, so on earth.
Thy kingdom come. Thy will be done on earth as it is in heaven.
Darby Bible Translation
let thy kingdom come, let thy will be done as in heaven so upon the earth;
English Revised Version
Thy kingdom come. Thy will be done, as in heaven, so on earth.
Webster’s Bible Translation
Thy kingdom come. Thy will be done on earth as it is in heaven.
Weymouth New Testament
let Thy kingdom come; let Thy will be done, as in Heaven so on earth;
World English Bible
Let your Kingdom come. Let your will be done, as in heaven, so on earth.
Young’s Literal Translation
‘Thy reign come: Thy will come to pass, as in heaven also on the earth.
Thy kingdom come – The word “kingdom” here means “reign.” Note, Matthew 3:2. The petition is the expression of a wish that God may “reign” everywhere; that his laws may be obeyed; and especially that the gospel of Christ may be advanced everywhere, until the world shall be filled with his glory.
Thy will be done – The will of God is, that people should obey his law, and be holy. The word “will,” here, has reference to his law, and to what would be “acceptable” to him. To pray, then, that his will may be done, on earth as in heaven, is to pray that his “law,” his “revealed will,” may be obeyed and loved. His law is perfectly obeyed in heaven, and his true children most ardently desire and pray that it may also be obeyed on the earth.
The object of these three “first” petitions, is, that God’s name should be glorified and his kingdom established; and by being placed first, we learn that his glory and kingdom are of more consequence than our wants, and that these should be first in our hearts and petitions before a throne of grace.
Thy kingdom come – The ancient Jews scrupled not to say: He prays not at all, in whose prayers there is no mention of the kingdom of God. Hence, they were accustomed to say, “Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people.”
The universal sway of the scepter of Christ: – God has promised that the kingdom of Christ shall be exalted above all kingdoms. Daniel 7:14-27. That it shall overcome all others, and be at last the universal empire. Isaiah 9:7. Connect this with the explanation given of this phrase, Matthew 3:2.
Thy will be done – This petition is properly added to the preceding; for when the kingdom of righteousness, peace, and joy, in the Holy Spirit, is established in the heart, there is then an ample provision made for the fulfillment of the Divine will.
The will of God is infinitely good, wise, and holy; to have it fulfilled in and among men, is to have infinite goodness, wisdom, and holiness diffused throughout the universe; and earth made the counterpart of heaven.
As it is in heaven – The Jews maintained, that they were the angels of God upon earth, as these pure spirits were angels of God in heaven; hence they said, “As the angels sanctify the Divine name in heaven, so the Israelites sanctify the Divine name, upon earth.” See Schoettgen.
1st. The salvation of the soul is the result of two wills conjoined: the will of God, and the will of man. If God will not the salvation of man, he cannot be saved: If, man will not the salvation God has prepared for him, he cannot be delivered from his sins.
2dly. This petition certainly points out a deliverance from all sin; for nothing that is unholy can consist with the Divine will, and if this be fulfilled in man, surely sin shall be banished from his soul.
3dly. This is farther evident from these words, as it is in heaven; i.e. as the angels do it: viz. with all zeal, diligence, love, delight, and perseverance.
4thly. Does not the petition plainly imply, we may live without sinning against God? Surely the holy angels never mingle iniquity with their loving obedience; and as our Lord teaches us to pray, that we do his will here as they do it in heaven, can it be thought he would put a petition in our mouths, the fulfillment of which was impossible?
5thly. This certainly destroys the assertion: “There is no such state of purification, to be attained here, in which it may be said, the soul is redeemed from sinful passions and desires;” for it is on Earth that we are commanded to pray that this will, which is our sanctification, may be done.
6thly. Our souls can never be truly happy, till our Wills be entirely subjected to, and become one with, the will of God.
7thly. How can any person offer this petition to his Maker, who thinks of nothing less than the performance of the will of God, and of nothing more than doing his own?
Some see the mystery of the Trinity in the three preceding petitions. The first being, addressed to the Father, as the source of all holiness. The second, to the Son, who establishes the kingdom of God upon earth. The third, to the Holy Spirit, who by his energy works in men to will and to perform.
Thy kingdom come,…. The form of expression used by the ancient Jews, relating to this article, before the coming of Christ, doubtless was, as it now stands in their prayers (r), “the kingdom of thy Messiah come”. Christ alters the expression, leaves out the word “Messiah”, and puts it thus, “thy kingdom come”, to let them know that the Messiah was come; and that it was the kingdom of the Father, in the power of his grace, upon the souls of men, they must pray for and expect: however, he conformed to a rule of their’s in this, as well as in the former petition (s); that “every blessing, or prayer, in which there is no , “mention made of the name”, i.e. of God, is no prayer; and that every prayer, in which there is not “the kingdom”, is no prayer.”
In this petition the disciples were taught to pray for the success of the Gospel, both among Jews and Gentiles; for the conversion of God’s elect, in which the kingdom of God would greatly appear, to the destruction of the kingdom of Satan, and the abolition of the kingdom of the beast, in the latter day; which will usher in the kingdom, of the mediator, he will receive from his Father, and this will terminate in the kingdom of glory: in a word, not the kingdom of nature and providence is meant, which always was; but the kingdom of heaven, which was at hand, nay had taken place, though as yet was not very visible, and which is spiritual in the hearts of God’s people, Jews and Gentiles; and which will appear exceeding glorious in the latter day, and at last be swallowed up in the ultimate glory; all which must be very desirable by the sincere lovers of Jesus Christ.
Thy will be done in earth, as it is in heaven. There is some appearance of this petition still remaining, in what the (t) Jews call the short prayer: “what is the short prayer? R. Eliezer says, , “do thy will in heaven”; and give quietness of spirit, or acquiescence of spirit in thy will, to them that fear thee below.” Christ says “thy will”; not the will of wicked men, nor the will of Satan, nor a man’s own will, but the will of God: by which is meant either his secret will, which is the rule of all his proceedings both in providence and grace; is unknown to us, till facts make it appear; is always fulfilled in heaven and in earth; and sometimes is fulfilled by those who have no regard to his revealed will; and is what ought to be submitted to patiently, and without murmuring: or rather his revealed will, which consists partly in the declarations of his grace and mercy; as that salvation is by Christ, whoever believes in him shall be saved, that all the redeemed be sanctified, persevere to the end, and be glorified; and partly in the commands enjoined his people, which will of his is good, perfect, and acceptable. The will of God may be said to be done by us, when our wills are resigned to his; when we patiently submit to every adverse dispensation of providence; when our hearts and actions are, in some measure, conformed to his law; when what is done, is done in faith, with a view to his glory, and without dependence upon it; of which such only are capable who have a spiritual understanding of the will of God, believe in Christ, receive grace and strength from him, and are assisted by his Spirit. These desire to do the will of God, as it is done in heaven; meaning not so much by the inanimate creatures, the sun, and moon, and stars, as glorified saints and holy angels, who do it voluntarily and cheerfully; speedily, and without delay; constantly, and without any interruption; and perfectly and completely. (r) Seder Tephillot, fol. 128. 2. Ed. Basil. (s) T. Bab. Beracot, fol. 40. 2.((t) Ib. fol. 29. 2.
Thy kingdom come, Thy will be done in earth, as it is in heaven.
6:10 Thy kingdom come. The Messiah’s kingdom had not yet come, but was proclaimed by the Lord as at hand. It did speedily come, but in its fullness, and in its final triumph over evil, it has not yet come. For this coming we may now pray, and the prayer is answered in part by each success of the gospel.
Thy will be done in earth, as it is in heaven. None can pray thus who have not merged their own wills into the divine will. He, in effect, prays the prayer of Gethsemane, Not my will, but thine, be done (Lu 22:42). It is mockery for disobedient lips to utter such a prayer.
6:10 Thy kingdom come – May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever. Thy will be done on earth, as it is in heaven – May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.
Margin kingdom come: vs. Mt 11:27-30 Lk 1:31-33 1Cor 15:24 See Scofield Note: “Mt 3:2”.
10. Thy kingdom come-The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as many as have been brought into hearty subjection to His gracious scepter, and of which His Son Jesus is the glorious Head. In the inward reality of it, this kingdom existed ever since there were men who “walked with God” (Ge 5:24), and “waited for His salvation” (Ge 49:18); who were “continually with Him, holden by His right hand” (Ps 73:23), and who, even in the valley of the shadow of death, feared no evil when He was with them (Ps 23:4). When Messiah Himself appeared, it was, as a visible kingdom, “at hand.” His death laid the deep foundations of it. His ascension on high, “leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them,” and the Pentecostal effusion of the Spirit, by which those gifts for men descended upon the rebellious, and the Lord God was beheld, in the persons of thousands upon thousands, “dwelling” among men-was a glorious “coming” of this kingdom. But it is still to come, and this petition, “Thy kingdom come,” must not cease to ascend so long as one subject of it remains to be brought in. But does not this prayer stretch further forward-to “the glory to be revealed,” or that stage of the kingdom called “the everlasting kingdom of our Lord and Saviour Jesus Christ” (2Pe 1:11)? Not directly, perhaps, since the petition that follows this-“Thy will be done in earth, as it is in heaven”-would then bring us back to this present state of imperfection. Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying, “Thy kingdom come,” it irresistibly stretches the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God.
Thy will be done in earth, as it is in heaven-or, as the same words are rendered in Luke, “as in heaven, so upon earth” (Lu 11:2)-as cheerfully, as constantly, as perfectly. But some will ask, Will this ever be? We answer, If the “new heavens and new earth” are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition to breathe forth has no direct reference to any such organic fulfilment, and is only the spontaneous and resistless longing of the renewed soul-put into words-to see the whole inhabited earth in entire conformity to the will of God. It asks not if ever it shall be-or if ever it can be-in order to pray this prayer. It must have its holy yearnings breathed forth, and this is just the bold yet simple expression of them. Nor is the Old Testament without prayers which come very near to this (Ps 7:9; 67:1-7; 72:19, &c.).
S6:9-15 Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God’s glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, Pr 20:17; nor the bread of idleness, Pr 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.