Matthew 6:11

Give us this day our daily bread. GIVE US THIS DAY OUR DAILY BREAD. The compound word here rendered "daily" [ epiousios (G1967)] occurs nowhere else, either in classical or sacred Greek, and so must be interpreted by the analogy of its component parts. But on this critics are divided. To those who would understand it to mean, "Give us this day the bread of tomorrow" - as if the sense thus slid into that of Luke, "Give us day by day" (as Bengel, Meyer, etc.) - it may be answered that the sense thus brought out is scarcely intelligible, if not something less; that the expression "bread of tomorrow" is not at all the same as bread "from day to day" that so understood, it would seem to contradict Matthew 6:34. The great majority of the best critics [taking the word to be c...

11._Give us today our daily bread _Of the form of prayer which Christ has prescribed to us this may be called, as I have said, the Second Table. I have adopted this mode of dividing it for the sake of instruction. (437) The precepts which relate to the proper manner of worshipping God are contained in the First Table of the law, and those which relate to the duties of charity in the Second. Again, in this prayer, — “I have formerly divided it thus, in order to instruct more familiarly.” our Lord first instructs us to seek the glory of God, and then points out, in the second part, what we ought to ask for ourselves. But it must be observed, that the prayers which we offer for our salvation, or for our own advantage, ought to have this for their ultimate object: for we must not be so exclusively occupied with what is advantageous to ourselves, as to omit, in any instance, to give the first...

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 ne...

Verse Matthew 6:11. _GIVE US THIS DAY OUR DAILY BREAD_] The word επιουσιαν has greatly perplexed critics and commentators. I find upwards of thirty different explanations of it. It is found in no Greek writer before the evangelists, and _Origen_ says expressly, _that it_ _was formed by them_, αλλ' εοικε πεπλασθαι υπο των ευαγγελιστων. The interpretation of _Theophylact_, one of the best of the Greek fathers, has ever appeared to me to be the most correct, Αρτος επι τη ουσιᾳ και συστασει ημων αυταρκης, _Bread, sufficient for our_ _substance and support_, i.e. That quantity of food which is necessary to support our health and strength, by being changed into the _substance_ of our bodies. Its composition is of επι and ουσια, _proper_ or _sufficient for support_. Mr. Wakefield thinks it probable, that the word was originally written επιουσιαν...

This passage contains the Lord’s prayer, a composition unequalled for comprehensiveness and for beauty. It is supposed that some of these petitions were taken from those in common use among the Jews. Indeed some of them are still to be found in Jewish writings, but they did not exist in this beautiful combination. This prayer is given as a “model.” It is designed to express the “manner” in which we are to pray, evidently not the precise words or petitions which we are to use. The substance of the prayer is recorded by Luke, Luke 11:2. In Luke, however, it varies from the form given in Matthew, showing that he intended not to prescribe this as a form of prayer to be used always, but to express the substance of our petitions, or to show what petitions it would be proper to present to God. That he did not intend to prescribe this as a form to be invariably used is further evid

EXPOSITION MATTHEW 6:1 _The_ _relation of our Lord and his disciples to the religion of the day _(_continued_);_ vide _Matthew 5:17, note. (_b_) Our Lord turns from cases which could be directly deduced from the Law to those which belonged only to recognized religious duty. Of these he instances three: alms (Matthew 5:2), prayer (Matthew 5:5, Matthew 5:9), fasting (Matthew 5:16). It is, indeed, true

GIVE US THIS DAY OUR DAILY BREAD. The Arabic version reads it, "our bread for tomorrow"; and Jerom says, that in the Hebrew Gospel, used by the Nazarenes, he found the word מחר, which signifies "tomorrow": but this reading and sense seem to be contradicted by Christ, Matthew 6:34 were it not that it may be observed, that this signifies the whole subsequent time of life, and so furnishes us with a very commodious sense of this petition; which is, that God would give us, "day by day", as Luke expresses it, Luke 11:3 that is, every day of our lives, to the end thereof, a proper supply of food: or the meaning of it is, that God would give us, for the present time, such food as we stand in need of; is suitable to us, to our nature and constitution, state and condition, and is sufficient and convenient for u

Matthew 6:1. _Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven._ The motive which leads a man to give, will form the true estimate of what he does. If he gives to be seen of men then when he is seen of men he has the reward he sought for, and he will never have any other. Let us never do our alms before men, to be seen of them. Matthew 6:2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself sha

CHAPTER 6 _ 1. The Better Righteousness.(Matthew 6:1 .) 2. Kept in the World; Single-eyed; Trusting God.(Matthew 6:19 .)_ Our Lord said: “For I say unto you, that unless your righteousness surpass that of the scribes and Pharisees, ye shall in nowise enter into the kingdom of the heavens” (Matthew 5:20). This righteousness He had taught in His confirmation and expansion of the law, but now He speaks of something higher still. He makes known the motive of this true righteousness, which the heir of the kingdom is not alone to possess but also to practice. The motive is in all to act in the presence of the Father. The first eighteen verses of the sixth chapter shows this in a threefold relation. First, in rel

THE FULFILLED LAW IN RELATION TO THE LIFE OF THE PHARISEES. Mt. only, though the digression on Prayer (Matthew 6:7) has parallels in Lk. MATTHEW 6:1 is a general warning; three aspects of the mechanical righteousness that is done are given in detail in the following verses. Beneath the apparent contrast with Matthew 5:16 is an underlying unity. MATTHEW 6:2. ALMSGIVING. This practice was not enjoined in the Law; it was a work of supererogation earning special merit (Tob_12:9; Tob_14:11). Trumpets were sounded at public fastings in time of drought; services were held in the streets (_cf._...