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| 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. |
As he was praying – Realizing the importance of his mission, Jesus kept properly in touch with the great Author of the plan of salvation, his Heavenly Father. R5378:6
If he, in his perfection, needed to have spiritual fellowship and communion with the Father, we, his disciples, imperfect, have much more need to look continually to the Lord for guidance and comfort. R3351:3
Apparently Jesus usually prayed alone. On some occasions he spent the entire night in prayer to God. R5378:3, 3351:3
Instead of urging them to pray, Jesus by his example taught them to desire the privilege and blessing of prayer. R5379:1
Perceiving his intimate communication with God, and that God always promptly heard and answered him, they evidently felt that there must be something in his manner of approach to God which secured such prompt recognition and answers. R1945:5
His disciples said – The Lord waited until they asked him for instruction on the subject. R3805:2
No doubt they noted the Master's frequency in prayer, and the blessing which he seemed to receive therefrom. R5379:1
Lord, teach us to pray – Not that the disciples had never prayed. In common with the Jews in general, they had been accustomed to go to God in prayer. They realized that, as our Lord's teachings were different from the scribes and Pharisees, so also his conception of prayer was probably different. R3351:2, 1945:1
Had he been much in the habit of praying with them audibly, we may presume that they would have known to take his style of praying as proper copy for their own. R3351:6
It is well that we inquire who may pray, and for what things we may petition the great Creator, else we might be praying without authority, or praying amiss, as St. James declares some do. R5379:1
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| 2 And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.
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When ye pray, say – Not "say ye," but rather, as elsewhere given, "after this manner pray ye." (Matt. 6:9)--our Lord gave not the words for our prayers, but a general sample of style. R3351:6, 3806:4
Our prayers should be uttered, formulated, and, if possible, not be left merely to incoherent feelings. R2251:3
A sample prayer, a suggestion of the general character of their petitions, and not to be understood as binding their terms, their expressions, their words. R3806:4
The account of this prayer, as given by Luke, differs considerably from the account given by Matthew, which is apparently the much more complete statement. R3351:6
Our spirit or intention is accepted by the Lord in seasons of distress, when we cannot utter the words. R2251:2
We are to be constantly in an attitude of prayer. R3351:5, 3806:1
Our Father – The term, Our Father, would necessarily be a new one to the Jews, for they were a house of servants. This prayer would assure them that God recognized them, not as servants merely, but as sons. R3352:1
Implying that the suppliant is on terms of intimate acquaintance with the great Creator of the universe, so that he is welcomed into the divine presence and heart. R3805:3
Only those who have become God's children by forsaking sin and laying hold upon Christ as their Savior are accorded the privilege of approaching the throne of grace. R3805:3
Implying: (1) faith in the divine being; (2) dependence upon him; (3) faith that a way of reconciliation has been effected through the Redeemer; and (4) a realization that the Creator no longer condemns the suppliant, but accepts him as his son. R3805:3
The God and Father of our Lord Jesus Christ is our Father who hath begotten us. R297:1
It is devoid of selfishness. Instead of "I" and "me," the prayer is comprehensive of all who are truly the Lord's people, in any class--we, us, our. R5379:2, 3805:5
Does not imply the fatherhood of God to all mankind. R2252:6
We might reasonably suppose that the children of believers and justified believers, who have not yet reached the point of making a consecration, would have the right of addressing the Redeemer in prayer. R3806:3
The man of the world, when first getting a view of his lost condition, should "come to Jesus." (Matt. 11:28) After his justification he comes to the Father in Jesus' name. R469:4*
What could be more reverent than this bold approach, direct to the throne of the heavenly grace. R2005:1
God, in calling himself our Father, does not borrow the epithet from earth. In the very beginning he founded the earthly parental relation that it might explain the heavenly. It is the invisible world which is the fact; it is the visible world which is the metaphor. R29:5*
"Children of wrath" (Eph. 2:3), "children of the devil" (1 John 3:10), have no right to pray thus. R2252:6
"To as many as received him, to them gave he power to become the sons of God." (John 1:12) The affection of a true father for his child is one of the most precious in the world. R3352:1
The word "our" implies an interest in the other sons of the family of God. R3805:5
The prayer of the publican, approved by our Lord, did not address Jehovah as "Father" but as "God." ( Luke 18:13) R2251:3
How inconsistent if Jesus himself were the Father!. R5378:3
In the type none but the priests offered incense before the Lord, teaching that only the Royal Priesthood now have this privilege. R3806:3
No unconsecrated believer has any acceptance at the throne of grace. R3806:3
Which art in heaven – As the heavens are higher than the earth, so are the Lord's ways and provisions higher than our conception and in every way to be preferred. R3806:1
The Bible gives God a home, or locality, and does not teach that he is everywhere. OV375:2
Hallowed be – Expressing adoration and appreciation of divine goodness and greatness, and a corresponding reverence. R3352:2
An acknowledgment of God's greatness, and implies our humility and littleness. R2252:6
We honor his name--put it first in our petitions. R5624:5
We should approach with humility, simplicity and reverence, and in the name of Jesus. R2251:3
The proper reverential attitude of a believer toward God. R1945:6, 5379:3, 3806:3, 3352:2, 2005:1
Reverence for God should be first in all our thoughts, but is losing ground everywhere in our day, even among the Lord's true people. R5624:5, 3352:2
Thy name – Even his very name is revered as holy by the true worshipper. R2253:1
Thy character. R5379:3
His name stands for everything that is just, wise and loving. R3806:4
We are to pray for nothing that would not be in accord with the honor of our Heavenly Father's name, considering first the will and honor of God as superior to our own and every other interest. R3352:2
A name represents the character, the disposition or qualities or powers of an individual. R3687:3
Thy kingdom come – These words are not found in the older manuscripts in Luke, but are found in the Matthew manuscript, and therefore properly considered a part of the petition. R3806:4
Not proceeding hastily to the lesser things of a personal character. R2005:1
As God and his glory and honor are to be first in the minds of his children, so the next thought should be for the glorious Kingdom, which he has promised shall bless the world. R3352:3
Carrying the thought of joint-heirship with our Lord in the great Millennial Kingdom. NS141:5
The promise and hope held before the Church was always the hope of the Kingdom. R1855:3
The Church is the Kingdom in the embryo sense. When glorified with full Kingdom power and glory, it shall bless the families of the earth. HG146:3
We must be born again; begotten of the Spirit now, and in resurrection power born of the Spirit, if we shall share with our Lord in this wonderful Kingdom. HG145:3; NS102:3
The "manifestation of the sons of God" (Rom. 8:19) will be their glorification as the Kingdom Church in glory. HG234:6
We are not to permit our own personal needs to be too prominent, but are to remember that the whole creation is groaning and travailing in pain together, waiting for this glorious Kingdom. R3352:3
It is fitting that all who approach God in prayer should previously have searched to know something of what he has revealed concerning his will and plan. R2005:1
We do right to pray this week after week, year after year, century after century. To grow faint or weary in prayer would not be right. The proper course is to believe what God has promised. Q539:4
Not a demand; rather, an acknowledgment of faith in the divine promise that a heavenly Kingdom shall, in God's due time, be established in the earth. R2253:1
Not a petition that God would bring in his Kingdom before his appointed time, nor an expression of an impatient longing for it, but an expression of hope, trust and patient waiting. R2005:1
No attempt to tell the Lord what must be done, and how and when his Kingdom must be established; but merely expressing acquiescence with the divine arrangement, and rejoicing therein. R2253:2
Not only manifesting faith in God and in his promise to establish righteousness in the earth, but that the suppliant is in his heart in sympathy with God and his righteousness and out of sympathy with the Reign of Sin and Death. R5379:3
Longing for the Kingdom that will bless the world, they also long for the promised privilege of being joint-heirs with their Redeemer as members of that Kingdom class. R3806:5
Our thoughts respecting the Kingdom will remind us that if we are to be heirs of the Kingdom it will be necessary that we have the appropriate discipline and training. R3352:4
World-wide, as pictured by the stone which smote the image becoming exceeding great and filling the whole earth. (Dan. 2:35) NS27:5
Established upon the ruins of present institutions. NS13:5, 57:5
Following the Armageddon of anarchy. HG674:3
This thought will make all the afflictions and trials of the present time seem to us light afflictions. R3352:4
This petition is not a demand, but an expression of faith in God's promise. R2253:1, 5379:3, 5020:2
To abolish sin and establish righteousness in the earth. R5379:3, 3352:4
For the blessing of the whole world. R1945:6, 3352:3
For a thousand years The Christ will bless mankind, uplifting them to human perfection, mental, moral, physical. R5768:5
Eventually shall be "the desire of all nations." (Hag. 2:7) R2685:2
In glory and power. R1908:3, 3352:3, 2231:1; OV359:3
The very thing that the whole world needs. R5624:5
The panacea for every ill and trouble, for ourselves and all men. R3352:3
Messianic Kingdom, the Kingdom of God's dear Son. R4973:4; SM60:2
Those who have part in the first resurrection will share in the throne, in its glory and work of blessing. R3832:5, 5761:6, 3352:4, 2924:3
There can be no paradise until his Kingdom shall come and present empires pass away. R3902:4, 5789:4
A humble acknowledgment that it has not yet come, although this prayer has been offered for nineteen centuries. R2253:1, 3353:6, 3355:3, 2375:2, 1718:4; SM14:T
We are now living in the time when the new Reign of Righteousness shall be inaugurated. OV350:2
According to the prophecies, Messiah's Kingdom began in 1878, and will be fully inaugurated at the close of the great time of trouble. R5762:1
There are evidences on every hand that we are in the dawning of the Kingdom, even though its Sun of Righteousness cannot fully arise until the Church shall have passed beyond the veil. R5762:2
If Christ had his Kingdom, we would not be praying thus. Q523:5
Many peculiar ideas prevail because of a false theory that the Kingdom has already been set up in glory. The present war [1915] is the beginning of a series of troubles which will wind up the present order of things and inaugurate the new dispensation of Messiah's Kingdom. R5761:6
When the Church shall all have been gathered, then Messiah's Kingdom will be established for which we pray. R5768:5
All blessings are of the Father. E45
Messiah's Kingdom has various stages of inauguration. First, in his parousia, the resurrection of the sleeping saints; next, his dealing with the living members of his Body and their glorification; then the dominion of the world, revealed in a great time of trouble. Thus, the Kingdom of Messiah will be born in a terrible travail, after which "the desire of all nations shall come." (Hag. 2:7) ,
The complete overthrow of all human government will open the way for the full establishment of the Kingdom.
The establishment of the long promised Kingdom of Messiah is just before us, and is now in progress. B363
We pray especially for the spiritual phase, where our inheritance is. R287:4
While continuing to pray thus, let us continue to labor in character-preparation that we may be found worthy of a place in that Kingdom. R5762:2
The thought that it consists merely of a sovereignty in the hearts of his followers in the present life is unscriptural. R5049:3
Messiah's Kingdom began in 1878. It will be fully inaugurated at the close of the great time of trouble, already beginning in Europe and Mexico. R5762:1, 2
Thy will be done – Implying that the offerer has made a full consecration of his will, wishing that God's will rule in his own heart--now, in the earthly condition, even as he hopes to have it perfected in the Kingdom. R3352:5; C22
An expression of confidence that the Kingdom will effect the full restoration of the earth to its Edenic condition and of man to his primeval perfection in the image of his Creator. R5379:4
This would be impossible aside from the associated promise of the Bible that the present dispensation of preaching the Gospel is eventually to give way to the Messianic Kingdom and its reign of force. HG669:2
Surely no sane mind would claim that the conversion of the world to so-called Christendom fulfills this description of the Millennial peace and good will. C178
As in heaven – The world of mankind will be as happy in God's favor as are the angels now. R5379:4
So in earth – Many Christians seem to have forgotten the import of these words. B13
Our great Messiah is about to overthrow sin and evil, and establish righteousness, which will insure that to all eternity God's will shall be done as perfectly in this earth as it is now done in heaven. OV341:8
When Jehovah's feet will be established, and his footstool made glorious. (Isa. 66:1; 60:13) R287:4
The glory of God will fill the whole earth, destroying all willful opposers. R5379:4
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| 3 Give us day by day our daily bread.
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Give us – The only petition that can be construed to apply to even the simplest of earthly blessings. This may also be understood to signify more particularly spiritual nourishment. R5379:3
Contentment is the very spirit of this petition. R2253:2
Bless our efforts at procuring and eating. There are occasional spiritual dyspeptics who eat and work not, but the great difficulty with most Christians is that they eat not at all, or else eat so sparingly that they are dying of starvation. R23:5
God knows what we have need of, and provides these things aside from our asking. R5624:5
Whoever "asks the blessing" at table should ask something in connection with the food and not attempt to pray for neighbors, relatives, etc. R5020:4
Day by day – Literally translated, "be giving continually our daily bread." R2253:2
Matthew's statement is preferable, "Give us this day." The thought seems to be that of continual dependence upon the Lord for the things needed. R3352:5
Not for a long time ahead. R2253:2
Not for superabundance or for luxuries. R2253:2, 3806:5, 3352:6, 2005:2, 1945:6
Our daily bread – "Our needful bread" (American Rev.). There is no attempt here to supplicate delicacies. R3806:5, 3352:6, 2005:2
In the broad sense of food and raiment--things necessary. R3352:5
The child of God on common fare and in common clothing may really be much happier than are some much more prosperous in temporal matters. R3352:6
If we do nothing more than pray, God might let us starve. He puts within our reach the needful means of procuring the food, and we say the food comes from him. Neither will the asking of a blessing on food fill you, you must eat it. R376:2
Implies our realization that our sustenance, both temporal and spiritual, must come from God. The failure to specify any particular kind of food implies a full resignation to the provision of divine wisdom. R5379:4
To the Spirit-begotten these words imply more particularly the spiritual food. It is the new creature offering the petition. This will imply that it is the nourishment of the new creature that is chiefly under consideration. R3806:5
The spiritually-minded will be asking for the spiritual food, the spiritual necessities, day by day. R2253:3
Not specialization in prayer. Whatever we have, we acknowledge our dependence upon the Lord for what he provides for us; and we ask for nothing beyond what he does provide--"your bread and water shall be sure." (Isa. 33:16) R5202:4
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| 4 And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.
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Forgive us our sins – Not original sin, we were freed from that condemnation in justification, but those unintentional imperfections which appertain to all, and which all the followers of Jesus are striving to overcome. R5379:4, 3806:6, 3353:1
Appropriately acknowledging, daily, that we are trespassers. R2005:2
To petition the Lord for forgiveness of sins implies that we are at heart opposed to the sins, and signifies that we recognize that the robe of Christ's righteousness granted to us has become spotted or sullied, and that we desire to have it cleansed. R3353:1
Thus we (1) learn to keep track of our blemishes; (2) are continually reminded of our dependence upon the merit of our Savior; and (3) are assisted in being merciful, compassionate and gracious toward others. R3807:1
Walking after the flesh we find that we cannot come up to the Spirit, hence our "debts." R3806:6
In his own appointed way, through Christ. R1945:6, 4615:4
"If any man sin, we have an Advocate with the Father, Jesus Christ." (1 John 2:1) R4615:5
For we also forgive – God's mercy is proportionate to ours. R3806:6, 2005:2
Let every Christian in approaching the throne of heavenly grace daily inquire of his own heart, whether or not he has forgiven those who are indebted to him. R2253:4
A reminder of the general terms of our relationship to God. We cannot grow in grace except as we cultivate the spirit of love, which is the spirit of God--a forgiving, generous spirit in our dealings with others. R5379:5
Equivalent to a bargain with God, that we accept his terms of mercy, and will expect none, except as we ourselves exercise it toward others. R2005:2
None will gain a place in the Kingdom class, in the Bride, except they have this forgiving quality of love. R3353:4
How just and wise is the divine arrangement which requires of us, in applying for mercy, to pledge ourselves to the Lord that we are also merciful, forgiving to others. R3807:1
If fully appreciated, it would influence God's sons to be kind and generous, in thought as well as in word and deed. R2005:3
The Lord would develop in his consecrated people the spirit of the Father. R3353:3
This does not mean the forgiveness of financial indebtedness and destruction of our account books, except those of the debtor willing, but unable, to pay. R2253:4
This does not imply that we should pay no attention to the transgressions of others against ourselves, that we should not recognize offenses. R2253:4
Only as we are merciful to others will he deal mercifully with us in respect to our trespasses. R5624:5, 5379:5
The very essence of Christian principle is love, sympathy, and the forgiveness of the faults of others. R2253:3
We may not forgive in the absolute sense until our forgiveness is asked; yet we should be always in a forgiving attitude. R2295:6, 2296:4, 2253:4, 4978:1, 4650:5
Everyone that is indebted – Matthew's rendering is better: "Those who trespass against us." As we are imperfect and cannot keep the divine law, so likewise others are imperfect. R3353:3
Lead us not – These words are not in the original in Luke's account, but they are found in Matthew's account, and hence are properly a part of the prayer. R3807:2
The Diaglott renders it, "Abandon us not to trial". R2005:3, 5379:5
Not that we fear God will tempt us, but that we entreat him that he may guide our steps so that no temptation or trial come upon us that will be too severe for us. R3353:4, 3807:2
Implies a determination to resist sin, as well as a leaning upon God for assistance. R1945:6
To amplify for better understanding: "And bring us not into temptation [merely], but [also] deliver us from the evil one." It is a part of the divine arrangement to permit us to be put into positions of trial and testing. R2253:5
Into temptation – "God tempteth no man." (Jas. 1:13) R2253:5
A man is tempted when he is led astray and enticed by his own selfish, fallen desires; he sins when he yields to those desires. (Jas. 1:14) R2005:3
Indicates that we are aware that we are surrounded by the powers of evil, and that as new creatures we would be unable to withstand these successfully except as we should have divine aid. R5379:5
Temptations are of the Adversary, and of our own fallen natures--through our flesh and the weaknesses of others. R3353:4
Since chastisements and temptations (or trials) are necessary to our preparation for the Kingdom, it would not be appropriate for us to pray that the Lord would spare us from all trials. R2005:3, 3807:2, 2253:5
We will not be tempted above that we are able. (1 Cor. 10:13) R3353:4, 3807:3, 2253:5
Expresses a desire for assistance in the hour of temptation, that we may not be overcome by it. R1945:6
How foolish to pray thus and not watch! R3939:5
Deliver us – These words are not found in the original, but corresponding words are found in Matthew's record. R3353:5
A recognition that Satan is our great Adversary; and that we are on the alert to resist him, and yet realize our own insufficiency, our need of divine aid. R5379:5
As we pray, we surely will labor in the same direction. R3353:5
Provide a way of escape when we are sore distressed. (1 Cor. 10:13) R3353:4, 2005:3
From evil – From the Evil One. R5379:5
Never more needed than at present. God is permitting the Adversary to bring strong delusions upon the world and the nominal church because the time has come for a complete separation of the wheat from the tares. R3353:5
Also the Evil One, ever ready to attack us, to the extent the Lord permits. R3807:2, 5379:5, 3353:5, 2253:5, 2005:3
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| 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves;
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Said unto them – Our Lord gives us a parable. R3353:6, 5020:2, 3807:4
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| 6 for a friend of mine is come to me from a journey, and I have nothing to set before him;
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| 7 and he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee?
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| 8 I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will arise and give him as many as he needeth.
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Because of his importunity – Not by way of implying that God is averse to his people's requests and will only grant them when their comings become tedious to him. R3353:6
Pray perseveringly. R5381:2*
God has the blessing, and not only is able to give it, but has promised to do so. The delay in granting the request is because his due time has not come. Hence we are not to give up nor to become weary, but to be constant in our prayers. R5020:2; Q539:4
The Lord's people need to be much more solicitous and earnest in respect to the heavenly blessings they desire. R3353:6, 3807:5
So earnest for the Kingdom, the honor of the Father's name, the bread of life, for deliverance from the evil one, for God's keeping power, that we go to him day by day. R3807:5
This is very different from the "vain repetitions" which our Lord condemned. (Matt. 6:7) R5020:4; Q539:6
He will rise – We are not to think that our prayers for the Kingdom are unheeded. R5379:5
And give him – This should strengthen our faith and earnest desire to come often to his footstool and tarry long in his presence. R1946:1
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| 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
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Ask – Sincerely, truly. R2590:1
He would have us feel our need, he would have us appreciate the privilege, he would have us look for the response, and in all these experiences he would develop us as his sons of the new creation. R3807:4
The intimation is that the asking of the Father is a means by which we may more and more receive of the sap of the Vine, the holy Spirit, and be enabled to develop the fruits of the Spirit. R2466:3
Ask nothing that will not be hallowing and honoring to our Heavenly Father's name, nothing that would be an interference with the coming of his Kingdom, ask in harmony with the divine plan. R3354:1
Nothing here implies the seeking or finding of earthly good things. R2466:3
To be done individually. Because someone is dear to us we should not necessarily conclude that the Lord would choose such a one. We are to preach the word to such, encourage their consecration, and, in connection with that consecration, we are to urge them to ask for themselves. R3354:1
It shall be given you – You will receive his grace and help in the direction asked. R2590:1
Let your faith grow strong by meditation upon the promises. R5381:5*
Seek – While asking, it is our duty to be seeking the things which we lack, the holy Spirit of love to fill our hearts. R2590:1
The believer, assuming that there is superhuman wisdom in the divine Word, investigates from that standpoint. NS63:2
In the "Law and the testimony." (Isa. 8:20) E167
The more he seeketh, the more he findeth. R4983:6
We may ask for a share in the Kingdom. R3354:1
Desiring to be filled with God's Spirit, to be in harmony with him, in his character-likeness. R5379:6, 3807:6
And ye shall find – In proportion to his consecration and Christian development, one finds more and more that the testimonies of the Lord's Word are sure, "making wise the simple." (Psa. 19:7) NS63:2
Knock – Upon the Lord's store-house of grace and blessing by continued efforts, as well as by prayer. R2590:2
The door of knowledge shall be opened. E167
The door of privilege, of opportunity; continual knocking means increasing desire to enter. R4983:6
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| 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
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For every one – If we come in the frame of mind indicated by our Lord, we shall never be turned away empty. R1946:1
Findeth – He will reveal his true character to them. OV2:2
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| 11 And of which of you that is a father shall his son ask a fish, and will he for a fish give him a serpent?
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Ask bread – As earthly parents set the food within reach of the family, but do not force it upon them, so our heavenly Parent has set within the reach of his spiritual family the good provision of his grace, but he does not force them upon us. E225
That is a father – The human father's love is to men a helping image of the Heavenly Father's. R29:4*
Give him a stone – The force of our Lord's language is seen if we remember that the bread of oriental countries very much resembles a stone. R3807:5
Traditions as indigestible as a stone. HG692:3
We should not be afraid that our Heavenly Father would give any bad answers to our requests. R5379:6
The experiences of life, its trials, disappointments, discouragements, oppositions, are not as stones, but are blessings in disguise, if we receive them in the proper spirit. R3807:6
Give him a serpent – Some kinds of serpents resemble certain kinds of fish. R3807:6
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| 12 Or if he shall ask an egg, will he give him a scorpion?
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Offer him a scorpion – There is a small white scorpion which rolls itself up in the shape of an egg. R3807:6
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| 13 If ye then, being evil, know how to give good gifts unto your children, how much more shall the heavenly Father give the Holy Spirit to them that ask him?
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To give good gifts – A comparison between kind earthly parents giving natural food to their children, and our kind Heavenly Father giving his holy Spirit to them that ask him. E224
Earthly gifts. R1581:4, 3665:4, 2006:1
We are not to pray for earthly things--food, drink, clothing, etc. F685; 3354:2
Not injurious things instead. R3807:5
How much more – We may expect that he will give what is best, and we may rest ourselves content in that promise of the Father. E223
The thing received will never be harmful or useless. R1946:1
He will have pleasure in giving us the desires of our hearts if in harmony with his plan. R4983:6
Jesus set forth the glorious standard of our Father. R5834:2
Your Heavenly Father give – Although "all things are by the Son" (1 Cor. 8:6), yet here, as everywhere, he gives the glory and honor, as the fountain of blessings, to the Father. E222
Our Heavenly Father has good things; he has promised them to us; he takes delight in giving them to us, yet some of them are afar off. R3353:6
The Father will be pleased to so order the affairs of such that hindrances to the Spirit shall be overcome, that his loving Spirit may abound in them. E223
Though he give it gradually to us, and not perhaps as rapidly and as fully as we request it. R3665:4
We are to think of him as rich, benevolent, kind and generous, wise as well as loving. R4983:6
The Holy Spirit – This is exactly what is needed, as an offset to the unholy, unloving, selfish, judging and fault-finding spirit of the flesh. R2590:2
Not the miraculous gifts of the spirit enjoyed by the primitive Church, but to the holy spirit, or disposition, "the mind of Christ". R3153:4
While it is entirely out of harmony with God's Word to pray for another baptism of the holy Spirit, it is right to pray to be kept filled with the holy Spirit. R376:2; E223
The graces of the holy Spirit are specially stated to be open to our requests and corresponding efforts. R2006:1
The one thing for which we should specially seek and specially pray is the holy Spirit--the spirit of holiness, the spirit of God, the spirit of Christ, the spirit of the Truth, the spirit of a sound mind, the spirit of love. F685; R5036:6, 2722:4
The holy Spirit is the spirit of love--to God and man. It cannot be given to us under present conditions except gradually, as the old, selfish, wrong spirit is deposed from our hearts. R3665:4
The requests of the advanced saints are for spiritual favors. R1581:4
As new creatures our desires should be specially for the things that pertain to the new creature, and it is this class of blessing the Lord invites us to ask for and to wrestle to obtain. R2865:6
The "Spirit of truth" stands ready to give us the filling we desire, but we must partake of--eat--the feast, or we will not be filled. He who will not eat of a full table will starve as truly as though there were no food. R376:2; D225
Nothing in this Scripture can in any manner be construed to imply that the Heavenly Father would be pleased to have his children ask him for another God--a third person of a trinity of co-equal Gods. E224
Given only in a very special manner, during a very special age, for a very special purpose. R5133:3
The spirit of the truth, of Christ, of a sound mind, of wisdom. R2866:1, 5202:4, 5036:6, 193:1*
The spiritual blessings and experiences which develop in his children his own Spirit. R3806:6; OV404:3
"The words that I speak unto you...are spirit." (John 6:63) E225
Set before the family as bread, fish and eggs, but not forced on any. E224
We need not, as do the unregenerate and the heathen, pray for earthly blessings. E223
To them – Consecrated disciples of Jesus who earnestly seek it. R5379:6
That ask him – When we ask for anything, it implies that we want it, and if wholly consecrated, we should want to receive the holy Spirit in the way God wishes to give it. R376:2
It is God's good pleasure to give us this spirit of love; but he gives it only to those who desire and seek it with patient perseverance. R3153:4
The Lord has revealed himself to his people for the very purpose of giving them this blessing; nevertheless, he withholds it until they learn to appreciate and earnestly desire it. R2866:1, 2123:4*
If we merely pray for the Spirit and do not use the proper means to obtain the Spirit of truth, we will continue to be at most only "babes in Christ." E225
Not that we must necessarily use the words, "Give me the holy Spirit," or that we should ask for a Pentecostal blessing; but that we should ask for the spirit of the truth, of a sound mind, for the wisdom which comes from above. R5202:3
Ask for more and more of the holy Spirit--a disposition more and more fully in harmony with his Spirit. E223
So that we can go forth from victory unto victory. R2123:3
It is useless to pray if we neglect to feed. E225
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| 14 And he was casting out a demon that was dumb. And it came to pass, when the demon was gone out, the dumb man spake; and the multitudes marvelled. |
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| 15 But some of them said, By Beelzebub the prince of the demons casteth he out demons. |
Casteth out devils – Everywhere the Scriptures set forth that this host of spirit beings are associated with our earth, and not in some far-off fiery furnace torturing the human dead. R5378:1
It is estimated that fully one-half of those in insane asylums are demon-possessed. R5378:1
Through Beelzebub – The first, and for a long time the only, enemy of the divine government. R2171:5
Satan, the prince of the demons. R3310:4, 3309:4
Some evilly declared that the demons obeyed Jesus because he himself was Beelzebub. (Matt. 10:25) R5378:2
Refuted by Jesus' refusal to accept the testimony from this demon. The Scriptures everywhere represent Satan and his fallen spirits as lying spirits, deceiving the people. R3310:4
The chief – Doubtless because of being by nature a superior order of being. R2171:5
Of the devils – The angels which fell at the time of the flood. R2171:5; SM548:1, 2
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| 16 And others, trying him, sought of him a sign from heaven. |
A sign from heaven – Saying, Your miracles are all earthly. R5378:2
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| 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
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| 18 And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub.
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If Satan also – It would be foolish for Satan to cast out Satan; consequently their argument should have no weight. R5378:2
Whose very existence is now denied by many. F609
Be divided – Satan has considerable of "the power of death," including disease, but we are not informed that he has the power of life, which includes health; and if he had that power, he surely has not the desire to do good and bless except as a means to delude and counteract by counterfeiting the truth. R760:4
Would signify a warfare in the camp of the evil ones. R5378:2
Against himself – By aiding the miraculous cure of the sick. F641
As he is now doing through "Christian Science." R2189:1, 3784:3
How shall – When he has to resort to such desperate measures as working against his own plans. R3784:2
I cast out devils--The power of Jesus in casting out demons showed that he was thoroughly competent to deal with the prince of this world, the prince of darkness, Satan. R5378:3
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| 19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges.
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Your sons cast them out – You never charged them with being the prince of demons. R5378:2
Be your judges – Judge according to this whether your argument against me is good. R5378:2
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| 20 But if I by the finger of God cast out demons, then is the kingdom of God come upon you.
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The finger of God – The power of God. R5378:2
God's power in small portion. A hand represents power, so the little finger represents a little bit of power. So Jesus said, If I by the finger of God do so and so, God is able to do more. These are little things in comparison to God's power. Q496:T
Each individual Christian, so to speak, is a finger of the Lord, as our Redeemer said, "I, as a finger of God." If we would be useful as God's agencies, we should seek to be guided by him. R4357:2
Which I do not claim as my own power. E271
Is come upon you – The power of the Kingdom is being exercised in your midst. R5378:3
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| 21 When the strong man fully armed guardeth his own court, his goods are in peace:
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A strong man armed – Satan. R5378:4[R5378:4]
Keepeth his palace – Maintaining his control of the world. R5378:4[R5378:4]
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| 22 but when one stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils.
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Stronger than he – The Messianic Kingdom will be stronger than that of Satan. R5378:4[R5378:4]
And overcome him – "And he laid hold on that old serpent, which is the devil and Satan, and bound him a thousand years." (Rev. 20:2) C341
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| 23 He that is not with me is against me; and he that gathereth not with me scattereth.
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Is against me – There are only the two masters – people are serving either the one or the other. R5378:5[R5378:5]
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| 24 The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, then he saith, I will turn back unto my house whence I came out.
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| 25 And when he is come, he findeth it swept and garnished.
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Findeth it swept – He did not receive into it the good Shepherd of his soul, but stood for righteousness merely in his own strength. R4218:4
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| 26 Then goeth he, and taketh to him seven other spirits more evil than himself; and he enters in and dwells there: and the last state of that man becometh worse than the first.
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Then goeth he – Satan will seek to regain control through the spirit of the world--pride, anger, malice, hatred, strife. R5378:5
If Christ has not been enthroned in the mind already weakened by previous obsession. R2173:3
They enter in – Even if justified from past sins, we need an occupant for our hearts--the Divine One. R4291:5
With any departure from loyalty to righteousness and truth comes a corresponding separation from holy protecting influences and a consequent exposure of heart to the malevolent influences of the fallen angels. R4218:4
Remembering that the Memorial is not only the anniversary of our Lord's sufferings, but also of Judas' treachery, false kiss and question, "Is it I?", let us remember the constant danger of Satan entering into our hearts. R1943:5
Worse than the first – If Satan be not resisted, the danger is that the blessing received through the knowledge of God will become a curse. R5378:5
The fallen angels, ever ready to enter into such, and more seriously than ever defile them. R4218:4
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| 27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. |
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| 28 But he said, Yes rather, blessed are they that hear the word of God, and keep it.
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And keep it – If we had all knowledge and zeal and had not the spirit of obedience it would evidence a lack of the spirit of love, and prove us unworthy of the divine favor and blessings promised. R3678:5
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| 29 And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah.
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| 30 For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation.
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For as Jonas – The Jonah story corroborated by a report in a secular journal. R3373:3
Contrary to the belief of many modern theologians. A61; R3373:3
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| 31 The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here.
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And condemn them – Just as heathendom will condemn Christendom for its misuse of divine favor. D72
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| 32 The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, one greater than Jonah is here.
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| 33 No man, when he hath lighted a lamp, putteth it in a cellar, but on the lampstand, that they which enter in may see the light.
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Hath lighted – With the light of the truth. R5378:6; E293
A light of faith, hope and love, ignited in the hearts of the Little Flock. R3686:2
The holy mind or Spirit of God. E264; R5378:6
Under a bushel – Showing lack of courage, appreciation, earnestness. R4967:5
On a candlestick – Be exposed, so as to do good. R5378:5
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| 34 The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness.
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Thine eye is single – The eye represents intelligence. As long as we have the true enlightenment, or intelligence, the whole body is blessed thereby. R5378:6
But when thine eye – The eye, the light, here represents the enlightenment of the holy Spirit, which has the greatest power to bless us; and if lost, means an even greater darkness than was experienced before coming to a knowledge of the Lord. R5378:6
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| 35 Look therefore whether the light that is in thee be not darkness.
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Be not darkness – Does not become darkness, become extinguished. E264, E294 11:36
Light – The enlightenment of the holy Spirit. R5378:6; E264
The bright shining – Greek, astrape. Here correctly translated; mistranslated "lightning" in Matt. 24:27. B156
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| 36 If therefore thy whole body be full of light, having no part dark, it shall be wholly full of light, as when the lamp with its bright shining doth give thee light.
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| 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. |
A certain Pharisee – Amongst the various sects of the Jews of our Lord's day we have every reason to believe that the Pharisees constituted the best--the one most loyal to God and his law. Their name signifies "holiness people." R5389:2
Went in and sat down – Purposely ignoring the Pharisees' usual formalism of washings. R5389:2
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| 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. |
He marvelled – The host thought of Jesus as a holy man, not a publican or a sinner. R5389:2
Not first washed – Not that Jesus was careless; rather, the washing of hands by the Pharisees was a ceremony which Jesus especially wished to ignore in order that he might have the opportunity of criticizing that spirit which the ceremony well illustrated. R5389:2
This gave Jesus the opportunity for a discourse on the subject. R5389:2
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| 39 And the Lord said unto him, Now ye the Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and wickedness.
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Ye Pharisees – Not deigning to mention the other sects, which had entirely departed from God. R5389:2
With all their boasted holiness, they came far short of what would be acceptable to God. R5389:2
Your inward part – In God's sight the heart is the important matter; outward cleansing is secondary. R5389:3
Those who do come into heart harmony with the Lord are cleansed by obedience to his message and its spirit, and are thereby made clean every whit--outwardly, as well as inwardly. R5389:3
Full of ravening and wickedness – Given to extortion--spiritual wickedness. R5389:3
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| 40 Ye foolish ones, did not he that made the outside make the inside also?
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| 41 But give for alms those things which are within; and behold, all things are clean unto you.
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| 42 But woe unto you Pharisees! For ye tithe mint and rue and every herb, and pass over justice and the love of God: these ought ye to have done, and not to neglect the other.
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Woe unto you – Not condemning them to eternal torment; the woe to the Pharisee was that they were about to lose the great blessing which God had promised to the Jewish nation; namely, that of chief association in Messiah's Kingdom. (Gen. 12:3) R5390:1
The expression, "Woe unto you," is to be regarded sympathetically, pityingly. R5390:1
It is not for us to judge all or any of the sects of Christendom and apply the Master's words to them. Unlike Jesus, we have not the power to read men's hearts, nor the authority to pronounce them hypocrites. R5389:5
Ye tithe – Giving one-tenth of their income every year. R5389:3
Mint and rue – Small seeds of which they grew but a trifling quantity. R5389:5
Love of God – Be benevolent rather than covetous and self-seeking, otherwise God could not be well pleased with them. R5389:5,3
Ought ye to have done – Jesus did not object to their giving 1/10 of everything, but that they should not leave the more important things undone. R5389:5
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| 43 Woe unto you Pharisees! For ye love the chief seats in the synagogues, and the salutations in the marketplaces.
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The uppermost seats – Their covetousness took the form of pride, as well as dishonesty. R5389:5
Does not mean he was condemning them to eternal torment. R5390:1
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| 44 Woe unto you! For ye are as the tombs which appear not, and the men that walk over them know it not.
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Hypocrites – Who proclaim the way of the Lord to others, yet ignore that way in their own dealings. NS853:4
Addressed to a class, not an individual. R5980:1
We do not have the authority to pronounce anyone a hypocrite. R5389:6, 5980:1
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| 45 And one of the lawyers answering saith unto him, Teacher, in saying this thou reproachest us also. |
One of the lawyers – Some of the Pharisees, especially educated, talented and well-versed in the teachings of the Law and the prophets, were style doctors--Doctors of the Law, the equivalent of what today are termed Doctors of Divinity. R5389:6
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| 46 And he said, Woe unto you lawyers also! For ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
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Ye lade men --They gave such hard interpretations of God's Law as were discouraging to the common people--setting before the publicans and sinners standards of excellence and perfection which they themselves would not think of every trying to live up to. R5389:6
Ye yourselves touch not – Let us take heed that we practice what we preach. NS853:4
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| 47 Woe unto you! For ye build the tombs of the prophets, and your fathers killed them.
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Woe unto you – Our Lord seems to have arraigned the clergy as a class, and to have held the modern representatives responsible, because they gave evidence of having the same spirit that their predecessors had, even though they condemned some of their practices. NS504:4
This does not apply to every individual of the Jewish clergy, the doctors of the law, but rather he spoke of them as a class, ignoring the few exceptions. NS504:5
Very soon a period of disintegration set in, which affected everything and every prospect of the wealthy and professedly religious class of the Jews, especially the Doctors of the Law. This led up to anarchy and ultimately the destruction of their national polity in AD 70. NS503:6
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| 48 So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build their tombs.
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Ye allow the deeds – How apt we all are to think of our own day as being different from other periods. So today many extol the Lord and the Apostles, and denounce their persecutors, while they similarly persecute. SM218:T
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| 49 Therefore also said the wisdom of God, I will send unto them prophets and apostles; and some of them they shall kill and persecute;
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Them shall they slay – Their fathers killed the prophets, while they killed the Lord himself and persecuted his followers. NS504:5
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| 50 that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
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Blood of all the prophets – Similarly, respecting the end of this age, the Scriptures imply that there is a great back-account of retribution owing to the rest of the world which will be fully squared up in the awful trouble with which this age will end. R4273:6; OV346:1
The sins of the persecutors must be liquidated, even though the persecutors themselves will all eventually be forgiven. OV346:1
May be required – As expiation for the taking of the life of Jesus was required of the Jewish nation, so at the end of the Gospel age, the sacrificed life of the Church will be in a measure required of nominal spiritual Israel. R5256:5
Declaring the great time of trouble which came upon that nation at the time of Jesus' crucifixion, and reached its completion in AD 70 in the total destruction of their city and polity. R5390:4
Civil strife and hostile invaders accomplished the fearful recompense. D48
The Scriptures indicate that a great time of trouble similar to that which came upon the Jewish nation will now come upon all Christendom. The experiences of Israel in the year 70 will be paralleled in the experiences of the year 1915. R5256:5; D49
The trouble day with which the Jewish age ended is paralleled exactly in time and in character by the period of trouble which will consummate this age. NS504:2
It is the "recompense of the controversy of Zion" (Isa. 34:8)--the saints, the true Church. OV345:6
The great tribulation is a legitimate effect from preceding causes. D49
The law of cause and effect is nowhere more prominently marked than on the pages of history. D51
The same principle applies to the rich--a realization of the wrongs done by the rich toward the poor in past times should, under the light of this day, lead the same class to greater sympathy for their less fortunate fellows. R1423:6
While mercy comes to all mankind through the sacrificial death of the Savior, this does not alter the fact that Justice calls for punishments for crimes more or less wilful and therefore not included in the Savior's atonement. OV345:2
Of this generation – Greek, genea; not used with the significance of race, but in reference to people living contemporaneously. D603
The last generation of the Jewish age. OV345:5
It may seem strange that a subsequent generation of humanity should suffer the penalty of the accumulated crimes of several preceding generations. D47
Those people had far more responsibility than all who preceded them. They had a great light amongst them, shining from Jesus and the early saints. OV345:5
The Great Company will suffer for the sins of others--the accumulated sins of this age against light and knowledge. R4274:1
As a legitimate effect from preceding causes. D47
Because the chief light of each Age comes at its close, bringing responsibility and more severe judgment. R5462:6; OV345:5
A squaring up of sins against divine justice, leaving the world without anything against them on the books of justice. R4856:2
There are certain things charged up against Christendom for their evil deeds, including all the persecutions of this Gospel age. R5256:5
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| 51 from the blood of Abel unto the blood of Zachariah, who perished between the altar and the temple house: yes, I say unto you, it shall be required of this generation.
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Of Abel – Who typified Isaac, Jacob, Spiritual Israel and the wheat class. R2778:3,4
Shall be required – The satisfaction for wilful sins is shown in the scapegoat, the Great Company. These will pass through an experience similar to that which our Lord foretold would come upon the Jewish nation, squaring up for sins against divine justice. This will leave the world at the opening of the Millennium without anything against them on the books of justice. R4856:2
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| 52 Woe unto you lawyers! For ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
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Lawyers – This word corresponds in meaning to the present title of D.D.--Doctors of the Law they were then called, but now Doctors of Divinity. R1001:6; Q798:2
Have taken away – Through their traditions and speculations. Q798:2
Whoever misrepresents the divine character and the divine plan is taking away the "key of knowledge" of God. NS503:5
The ecclesiastical powers of today, professedly sitting in the seat of Christ, have been to a greater or less extent hiding "the key of knowledge," to a greater or less extent imposing on the superstitions of the people. R5750:1
By substituting your own traditions and doctrines for those of God's Word and thus misrepresenting God. Q798:2
Putting "darkness for light, and light for darkness." (Isa. 5:20) R2693:4
Those who relied on the Pharisees for information were hindered from joint-heirship with Christ. R5390:4
Evidently the "key of knowledge" is as thoroughly lost to the Doctors of Divinity of our day as it was to the Doctors of the Law at the first advent. R2485:4
It was lost during the "dark ages." Luther and some of his coadjutors did valiantly in striving to recover the key, and at least got hold of the handle. But, alas! little progress has since been made. NS504:5
"My people perish for lack of knowledge." (Hos. 4:6) NS505:5
The key of knowledge – The Bible, the Standard of Truth. Q798:2
Today the learned of the colleges and the principal pulpits are telling the people that the Bible is not the divine message which Jesus and the Apostles declared it to be. R5087:2
"The reverence of the Lord is the beginning of knowledge." (Prov. 1:7) NS503:5
Knowledge of God and reverence for him. R1532:2
The holding of the ransom is the key to every truth; the "hub" from which all other truths must radiate. R1452:5
Ye entered not – We would probably find a larger proportion of honest Bible students out of the pulpits of the nominal churches than in them. R1001:6
The elder son "would not go in" ( Luke 15:28) to greet the returned prodigal. "The publicans and sinners shall go into the Kingdom before you." (Matt. 21:31) R1460:2,4
Yourselves – To this day they are jealous, and will not go in. R1460:4
Ye hindered – In avoiding the knowledge, they were hindering others who were in quest of it. NS505:1
By their false teachings and misrepresentations, putting darkness for light, and light for darkness. R2693:4
Their hypocrisy was not only hindering themselves from preparation to be joint-heirs with Messiah in his Kingdom, but was also hindering the masses of the people, who relied upon them for information. R5390:4
The common people, relying largely upon the holy professions and teachings of these leaders, were the more thoroughly deluded and the more thoroughly alienated from God by reason of their professions of sanctity. NS503:6
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| 53 And when he was come out from thence, the scribes and the Pharisees began to press upon him vehemently, and to provoke him to speak of many things; |
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| 54 laying wait for him, to catch something out of his mouth. |
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