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us" suggesting our belonging to Him rather than someone upon whom we have laid
claim. This is surely more expressive of the truth implied in "Our Father", and is of
course true of all the children of God.
Who art in the heavens.
The words of Eccles. 5: 2 have already been observed to have some bearing upon this
clause:
"God is in heaven, and thou upon earth: therefore let thy words be few."
"Much speaking" and "vain repetition" would be avoided by due recognition of the
relative positions of God and the supplicator. He is in heaven, "therefore let thy words
be few". At the introduction to the Lord's Prayer, a further reason is given for those
"few words":
"Your Father knoweth what things ye have need of" (Matt. 6: 8).
It was a mistake to imagine, with the heathen (6: 7), that prayer was heard for `much
speaking', or indeed that God had to be supplicated continually for the needs of life. He
was fully aware of their needs and this clause "Who art in the heavens" was a reminder of
this.
"Therefore take no thought, saying, What shall we eat, or What shall we drink? or
Wherewithal shall we be clothed? (For after all these things do the Gentiles seek): for
your heavenly Father knoweth that ye have need of all these things" (Matt. 6: 31, 32).
In the Lord's prayer therefore, the daily need is expressed in simple terms--"Give us
this day our daily bread"--and then with due regard to priorities, for it does not occur
until first have been mentioned, "Thy Name", "Thy Kingdom", and "Thy will". Hence
Matt. 6: 33 goes on:
"But seek ye first the kingdom of God, and His righteousness; and all these things
(the needs just mentioned in verse 31) shall be added unto you."
In Matt. 7: 7-11 the disciples were further encouraged to, "Ask, and it shall be given
you . . . . . for everyone that asketh receiveth . . . . . If ye then, being evil, know how to
give . . . . . how much more shall your Father which is in heaven give". The clause "Who
art in the heavens" would be a reminder of the position, ability and willingness of the
Almighty God to answer their prayer. The "heavenly Father" Who took due account of
every sparrow that fell to the ground, who had the very hairs of their head numbered, was
the one they supplicated. With what confidence then would they begin their petitions,
and with what confidence also should we approach the same Heavenly Father, knowing
that He can "do exceedingly abundantly above all that we ask or think" (Eph. 3: 20).
Sanctified be Thy Name.
This clause is the first of three qualified by the words, "as in heaven so also upon
earth", and the implication is that the Father's Name is already sanctified in heaven.