Matteo 6:11

DISCOURSE: 1315
THE LORD’S PRAYER

Matteo 6:11. Give us this day our daily bread.

IN those petitions which relate to the glory of God, that occurs first which is the most comprehensive and the most important: in these which relate to the welfare of man, a different order is observed. The comfortable support of our bodies, instead of being of chief importance, is, when compared with spiritual blessings, quite insignificant. Yet is a petition respecting that with great propriety placed first; because, unless our bodies be preserved in life, there will be no further scope for the communication of grace on God’s part, or the exercise of it on ours.

The subject of this petition indeed is such, as many would think scarcely worthy of a place in so short a summary of prayer as that before us: but our Lord did not account it so; and therefore we should not.
That we may form a right judgment concerning it, let us consider,

I. The import of this petition—

There are two things in it which call for explanation:

1. The general scope of it—

[Some have thought, that, because Christ is represented as “the bread of life” which every one must eat, we are here taught to pray for the knowledge and enjoyment of Him: whilst others have thought, that the prayer referred to the sacramental bread, which in the primitive Church was partaken of daily by the whole body of believers. But neither of these interpretations accords with the terms in which the petition is conveyed.

The plain and literal sense of the words seems to be that which was intended by our Lord. It may be thought strange indeed, that, when three petitions only are suggested for the welfare of man, one of them should be confined to his bodily concerns. But it must be remembered, that those are the concerns in which we are most apt to overlook the interpositions of Heaven; and consequently, that we particularly need to have this very direction given us.

Nor is it a small matter to acknowledge the agency of God in things of such apparently inferior moment: for it leads us to realize the thought of an overruling Providence in every thing, even in the death of a sparrow, or the falling of a hair of our head.]

2. The particular limitations contained in it—

[The thing which we pray for, is limited to the necessaries of life. This is the general acceptation of the term “bread” in Scripture: it comprehends all the things which are needful for the body, but not any luxuries or superfluities. Doubtless those necessaries will vary according to our rank and situation in life, and according to the numbers we have dependent on us for support: and what would be a superfluity under some circumstances, would be no more than absolutely necessary under other circumstances: but, due respect being had to these things, this must be the limit of our requests. If we ask for any thing, “to consume it upon our lusts, we ask amiss [Note: Giacomo 4:3.].”

The measure also of these necessaries is limited. We are not to ask for a store on which we may subsist for a time independent of God; but simply for such things as are requisite for our present subsistence. The term that is used in our text [Note: ἐπιοῦσιον.] is indeed variously interpreted: but, when compared with the corresponding passage in St. Luke [Note: Luca 11:3.

τὸ καθʼ ἡμέραν.], its meaning will evidently appear to be that which our translators have affixed to it: we pray from day to day, that God will give us what is necessary for the day. We are not even to “take thought for the morrow;” at least, not so as to feel any anxious care respecting it [Note: ver. 34.]: for we know not that we shall be alive on the morrow; or, if we be spared, we know that He who provided for us yesterday and to-day, can do the same to-morrow: on Him therefore we should “cast our care, believing that he careth for us,” and that he will provide whatever in his wisdom he shall see good for us.

In every place, in every event, in every thing, we should see, as it were, that name inscribed, “Jehovah-jireh,” The Lord will provide [Note: Genesi 22:8; Genesi 22:14.]

Now this petition will be found extremely important, if we consider,

II.

The instruction to be derived from it—

We need not put any forced interpretation on our text in order to render it instructive; for,

It teaches us many practical lessons that are of great importance:
1.

That we should be moderate in our desires of earthly things—

[Our hearts are naturally set on earthly things. Our Lord tells us, that the Gentiles think of little except what they shall eat, and drink, and wear [Note: ver. 32.]. And it is precisely thus with the great mass of those who bear the Christian name. The heathen themselves do not exceed us in an eager pursuit after the good things of this life. Nor is perfect contentment known even among those who possess the largest fortunes: there is always something beyond their present attainments, which they are aspiring after, and anxious to possess.

But it should not, nor indeed can it, be thus with any true Christian. The man who sees the worth and excellence of heavenly things can no longer pant after the worthless things of time and sense: he is like a man, who, having looked at the sun, sees a dark spot upon every earthly object. From that moment, Agur’s wish is his [Note: Proverbi 30:8.

]: in his addresses to his heavenly Father, he can ask for nothing more than food and raiment [Note: Genesi 28:20.]: possessing that, he is content [Note: 1 Timoteo 6:8.]: or even if he do not possess it, he “knows how to suffer need as well as to abound [Note: Filippesi 4:11.];” and, when “having nothing, feels that he possesses all things [Note: 2 Corinzi 6:10.].”

Let this lesson then be learned by us: and let every one of us apply to himself that solemn caution, “Seekest thou great things unto thyself? Seek them not [Note: Geremia 45:5.].”]

2. That we should depend on God’s providence for the supply of them—

[God is the true source of temporal, no less than of spiritual blessings. It is he who causeth the earth to bring forth [Note: Salmi 104:14.], and instructs men how to cultivate it to advantage [Note: Deuteronomio 8:17.

]: and, without his blessing, all our labours would terminate in disappointment [Note: Aggeo 1:6.]. The whole creation subsists upon his kind and bounteous provision [Note: Salmi 104:27.]. Now because we have so long been habituated to receive the productions of the earth, either spontaneously presenting themselves to us, or rewarding the labours of our hands, we are very apt to overlook the Donor, and to forget our dependence upon God.

But we are in fact as dependent on him as “the fowls of the air, which neither sow, nor reap, nor gather into barns:” and we should in the habit of our minds live upon his providence, precisely as the Israelites did in the wilderness; and receive “our daily bread” at his hands, as much as if it were daily given to us from the clouds. We are indeed to labour for the things which are necessary for the body, as well as for those which pertain to the soul.

The prohibition which our Lord gave respecting this, is not absolute, but only comparative [Note: Giovanni 6:27.]. If we will not labour for ourselves, we have no claim for assistance either from God or man [Note: 2 Tessalonicesi 3:12.

]. Nevertheless, when we have laboured with ever so much skill and diligence, we must bear in mind, that “our daily bread is as truly the gift” of God, as if we had not laboured for it at all: and our hope for the future must be in him alone, as much as if we were, like Elijah, subsisting daily on provision brought to us by ravens.]

3. That, whatever be the portion which God sees fit to give us, we should be therewith content—

[A person who should form his judgment by outward appearances, would think that there is an exceeding great difference between the comforts of the rich and of the poor. But there is really far less difference than we are apt to imagine. The richest man has no security for his possessions: experience proves, that kings may be hurled from their thrones, and nobles be reduced to subsist on charity. Moreover, whilst men possess their wealth, they may, by disease of body or perturbation of mind, be deprived of all comfort, and be made to envy the poorest man who is in the enjoyment of health and peace.

But the pious poor have necessaries secured to them on the most inviolable of all tenures, the promise of a faithful God [Note: Matteo 6:33.Salmi 34:10.]. Besides, the rich have very little conception of the happiness that is derived from seeing the hand of God in their daily provision.

This happiness is reserved for the poor. They are constrained to feel their dependence on God: and, when they receive their supplies, they often behold such peculiar circumstances attending them, as mark in the strongest manner the interposition of the Deity in their behalf. Can any one doubt whether provision sent in such a way be enjoyed with a greater zest than that which is supplied out of our own store? Surely the thoughts which arise in the mind of a poor man on such occasions, which fill his eyes with tears of gratitude, and his mouth with songs of praise, are an infinitely richer feast than all the luxuries which even royal wealth could procure.

Let not any then be discontented with their lot: “the rich and the poor meet together” far more nearly than is generally supposed [Note: Proverbi 22:2.]: “A man’s life does not consist in the abundance of the things that he possesseth,” but in the blessing which he enjoys along with it: “The blessing of the Lord, it maketh rich; and he addeth no sorrow with it [Note: Proverbi 10:22.

].” Our blessed Lord, who often wanted bread to eat, and “a place where to lay his head,” has sanctified a state of want, and shewn that the Father’s love is not to be judged of by his external dispensations, or his children’s happiness materially affected by them. Are any of you then under circumstances of trial? Be of good cheer: it is a small matter: it is a small matter for your bodies to be in want, provided “your souls be satisfied with the plenteousness of your Father’s house.

” Only “eat abundantly” of “the living bread,” “which is meat indeed;” and then the scantiest pittance that you can subsist upon shall be sweet as honey or the honeycomb. Feed richly, I say, on that; and “you shall never hunger,” as long as the world shall stand [Note: Giovanni 6:35; Giovanni 6:55.

]. As it respects your body, “your bread shall be given you, and your water shall be sure;” and, as it respects your soul, you shall evermore “delight yourself in fatness [Note: Isaia 33:16; Isaia 55:2.].”