Matthew 6:11
Give us this day our daily bread.
Sermons
A Train of Holy Contemplation Awakened by a Morsel of BreadJ. Vaughan, M. A.Matthew 6:11
All Good Things from God are GiftsDr. Stanford.Matthew 6:11
BreadF. C. Blyth, M. A.Matthew 6:11
ContentmentF. C. Blyth, M. A.Matthew 6:11
Daily BreadF. Edwards, B. A., W. Wilkinson, M. A., F. J. A.Matthew 6:11
Daily BreadThomas. Manton, D. D.Matthew 6:11
Daily BreadE. H. Chaplin.Matthew 6:11
Daily BreadMatthew 6:11
Daily BreadF. C. Blyth, M. A.Matthew 6:11
Give Us This Day Our Daily BreadIsaac Barrow, D. D.Matthew 6:11
Give Us This Day Our Daily BreadThomas Mangey.Matthew 6:11
It is Suitableness, not Superabundance, that Gives EnjoymNewman Hall, LL. D.Matthew 6:11
Men Recognize Secondary Causes Rather than the Divine Being in the Gift of Their Daily BreadMatthew 6:11
OurMatthew 6:11
Prayer for Daily BreadJ. H. Evans.Matthew 6:11
The Cry for BreadAlexander MaclarenMatthew 6:11
The Cry of the NeedyJ. Morgan.Matthew 6:11
The Daily GiftDr. Saphir.Matthew 6:11
The Dependent Spirit of the Lord's PrayerDr. O. Winslow.Matthew 6:11
The Fourth PetitionDr. Stanford.Matthew 6:11
The Fourth PetitionNewman Hall, LL. B.Matthew 6:11
The Fourth PetitionD. Moore, M. A.Matthew 6:11
The Fourth PetitionP.C. Barker Matthew 6:11
This DayF. C. Blyth, M. A.Matthew 6:11
UsF. C. Blyth, M. A.Matthew 6:11
Sermon on the Mount: 4. Ostentatious ReligionMarcus Dods Matthew 6:1-18
The Dualities of the Lord's PrayerR. Tuck Matthew 6:9-13
The Lord's PrayerW.F. Adeney Matthew 6:9-15
The Lord's Prayer (Part 2)J.A. Macdonald Matthew 6:10, 11
Introduce by a few remarks on the sublime simplicity of the petitions of this prayer, typified in none better perhaps than in this. Give also simple explanation of the word rendered here "daily," to the effect that it does not repeat the meaning contained in "this day," but designates rather the natural requirement of any one, and the portion needful and allotted to him by parental care and love. Then the petition may be vivified, and a grateful realizing of its significance and beauty may be helped by speaking of it as -

I. THE HUMBLE PRAYER OF CREATURE-NEED. Instance comparisons of the dependence of all life,

(1) inanimate;

(2) animate and conscious;

(3) animate, conscious, and intelligent; and show how fatal the fault when to these great facts of nature that of religious devoutness is not found added (Psalm 104:27, 28; Psalm 145:15, 16).

The very sense of creature-need may be comfort, and help lead us to think on whom that need is permitted and invited to draw. How different our youth's presumptuous challenge of responsibility from the craving after relief from that very thing in maturer life, mellower character, and declining age!

II. THE HAPPY PRAYER OF CHILD-DEPENDENCE. The youngest child unconsciously depends for its portion every day upon its parents. And it becomes so natural to it that it knows not a doubt or fear for the same as years go on, till with the springing up of thought and the teaching of goodness and wisdom it becomes an effort to acknowledge its child-dependence and the grace that supplies it. That effort is healthful and useful. The very beginning of this prayer warrants us in this petition to ask, as the asking of the dependence that gives the child its claim, and a claim in its character something in advance of that which it utters as a creature.

III. THE TRUSTFUL PRAYER OF NECESSITY INDEED, YET UNANXIOUS NECESSITY. When the portion that the day wants has changed from milk to bread, and from milk and bread to wine and strong meat, there are yet other imperious forms of necessity that it takes. In one known word, there is "strength equal to the day" wanted. Various is the day, very various such days! The strength of healing, of pity, of pardon, of gracious and unusual intervention, is wanted; and is to be prayed for, and may be even begged for; but then most successfully when from the calm, deep heart of trustful unanxiety (Psalm 37., passim). - B.







Our dally bread.
1. That even the wants of our bodies are to be subordinated to the purposes of religion.

2. That our dependence upon God for the supply of our bodily wants ought to be recognized.

3. That a sufficiency and not a superabundance of the supplies of life ought to be solicited.

4. That unneedful anxiety about the future ought to be condemned.

5. That all selfish grasping, and all unfair living upon others ought to be avoided.

(F. Edwards, B. A.)

I. WHAT IS HERE ASKED. The poor of God's flock have special interest in this prayer, and the rich have need of it.

1. That what they have may be preserved.

2. That they may have true enjoyment.

3. That they may suitably improve what they have.

II. THE SPIRITUAL BREAD.

1. God alone can break this bread to you.

2. You shall eat bread in the kingdom of heaven.

(W. Wilkinson, M. A.)This is the language of — personal need, conscious dependence, quiet contentment, childlike trust, and fraternal sympathy.

(F. J. A.)

I. We begin as nature prompteth, with the preservation of our beings and lives; whereby we become capable of receiving and enjoying other good things.

II. By doing so, we also imply the sense we have of our total dependence upon God; avowing ourselves to subsist by His care and bounty.

(1)Disclaiming all confidence in any other means to maintain or support us; in

(2)any store we may have laid up, or

(3)estate we pretend to.

III. We are taught our duty of being willing continually to rely upon God.

(1)We ask not that God would give us at once what may serve us for ever, and put us out of any fear to want hereafter;

(2)we ask not for that which may suffice for a long time, for many years, months, or days; but

(3)that God would give us to-day, or rather day by day; that is, that He would constantly dispense what is needful for us.

IV. We must esteem

(1)God's providence our surest estate;

(2)God's bounty our best treasure; and

(3)God's Fatherly care our most certain and most comfortable support.

V. We learn to ask only for so much as shall be fit to maintain us, not for

(1)rich or plentiful store; not for

(2)full barns nor

(3)heaps of treasures, wherewith to pamper ourselves; but for

(4)daily bread, a moderate provision then to be dealt to us when we need it.

(Isaac Barrow, D. D.)

Bread, by a common and natural figure, signifies the necessaries of life.

I. We are to make that the only subject of our prayers, which religion allows us to desire.

(1)The gospel, not the

(2)insatiate appetites of men, is to be the measure of their wants.

(3)A Christian must not by prayer seek for anything which is contrary to his holy profession to enjoy.

II. This petition for daily bread shows the true measure of Christian philosophy.

1. It requires us to restrain our wishes by our wants, which are both few and easily supplied.

2. God allows us to ask nothing of Him, but what we may with purity desire, and with innocence enjoy.

3. Religion makes us truly rich in making us temperate, content, and independent. True happiness of man consists not in the extent of possession, but in the restraint of desire.

(Thomas Mangey.)

I. WE MAY ASK FOR TEMPORAL THINGS IF WE ASK FOR THEM LAWFULLY. It is true, prayers to God for spiritual things are more acceptable. As your child pleaseth you better when it comes to you to be taught its book, rather than when it comes for an apple. But we may ask for other things.

1. For they are good and useful to us in the course of our service.

2. Without them we are exposed to many temptations. Prayer easeth you of a deal of carking about them.

II. We must ask for them LAWFULLY.

1. Not preferring these temporal things before His favour, and the graces of His Spirit.

2. In moderate proportion.

III. We must ask them WITH HUMILITY AND SUBMISSION to the will of God.

1. Not for ostentation and riot, that we may live at large and at ease, but that Thy name may be glorified, and that we may be supported in service.

2. We must not come and challenge it, as if it were our due.

3. We must not use the plea of merit, but of mercy.

(Thomas. Manton, D. D.)

I. We put the emphasis on "DAILY BREAD."

1. Bread means that which is needful to support the life of the body.

2. That which is needful to support all our life in this world.

3. Is prayer that we may have enough.

II. We would now separate the phrase "GIVE us" that we may think over its special meaning.

1. It implies acknowledgment of dependence.

2. We know that giving is His delight.

3. We mean, give this, for thou art our Father.

4. We mean, through a blessing on our own right use of means.

5. When common means are not within our power, by means of Thine own.

III. Place the emphasis on "OUR." We do not ask for the bread belonging to others.

IV. We next dwell on "THIS DAY."

V. This petition suggests A HIGHER PETITION — for heavenly broad.

(Dr. Stanford.)

I. The MEANING, PLACE, AND REASONABLENESS of this petition.

II. The Giver, "our father." God is the universal giver. Giving implies personality, thought, emotion.

III. The GIFT — "daily bread." Religion sanctifies common life.

IV. The COMMUNITY of the gift.

V. The CONDITIONS of the gift.

1. Honesty.

2. Industry.

VI. The PERIOD of the gift. A warning against covetousness. VII. PRAYER for the gift.

1. It teaches humility.

2. It encourages filial confidence in little things.

3. It prompts to daily gratitude.

(Newman Hall, LL. B.)

I. THE GIVER, God is the only giver. He gives constantly and quietly. He gives simply. He delights in giving.

II. The GIFT. All bread comes from God. Bread has an eternal meaning.

III. The EXPANSION of the gift.

1. This little word "our" excludes every calling which is injurious to the interests of our fellow men.

2. We are to think of the poor and needy.

IV. The LIMITATION of the gift — "To-day."

1. Christ would have us free from anxious care.

2. It teaches moderation and contentment.

3. Sometimes God tries the faith of His people, and they are in difficulties about their daily bread.

(Dr. Saphir.)

1. These words show that earthly interests and animal wants have an appropriate place in our prayers.

2. Our intimate dependence upon God.

3. We virtually ask for ability and opportunity to obtain our daily bread. The blessing involved in the very effort for acquisition.

4. The relative dependence of others upon us.

5. Our wants are always new " daily."

(E. H. Chaplin.)

I. The source of the supply.

II. How the supply is granted. He grants strength of body for toil; by the wonder-working of His providence.

III. God's blessings are gifts.

IV. God will have us live upon His bounty day by day.

V. The unselfishness and sympathy of the petition — "give us."

VI. Contentment with God's measure supplied is taught by this petition: not what we wish, but what we need.

(Dr. O. Winslow.)

I. Certain SUPPOSITIONS appear to be made in this petition.

1. That temporal blessings are necessary for our happiness.

2. That we can look for them only as they are the free gift of God.

3. It supposes our right to this form of good to be forfeited and lost.

II. The FORMS OF DESIRED GOOD which are to be commended under this clause.

1. Bread the representative of all forms of temporal blessings; a healthy mind, continued energy, for the duties of our calling.

2. The Divine blessing on the gifts we have. Let us never ask for bread without the blessing.

III. Practical LESSONS.

1. A protest against our sumptuous and luxurious living.

2. Against all covetous and inordinate desires.

3. Against carefulness.

4. An admonition to mercifulness and brotherly love.

5. Prayer must be a "daily" exercise of the Christian life.

(D. Moore, M. A.)

1. It is the believer's piety that he seeks all his daily portion at the hand of God.

2. The faith of the prayer. Hard to trust God for temporals.

3. The moderation of the prayer

(1)of time,

(2)of matter,

(3)of degree.

Did the corn wave freely in its beauty in the summer field? Just so was Christ once in the brightness and the expansion of His father's glory. Did the reaper put in the sickle, and the free corn fall before the scythe: So, in the ripeness of time did the iron enter into the soul of Jesus, and He laid prostrate in the dust. Was the wheat ground within the mill? So was Jesus ground under the tremendous pressure of the world's sin. Is the one bread broken into many parts? So is Jesus the one life of the whole Church.

(J. Vaughan, M. A.)

I. The MEANING.

1. The principle of dependence is developed in it.

2. The principle of moderation.

3. The principle of tenderness towards others.

II. The encouragement to go to God for the bread that perisheth.

1. It is to His Father He goes.

2. It is to the Father who gave us His Son.

III. The still HIGHER ENCOURAGEMENTS TO PRAY FOR THE BREAD ETERNAL.

1. From considering the Bread itself. Here no moderation is needed.

2. Here are absolute promises.

3. Covet larger portions of the Bread.

(J. H. Evans.)

The Rev. J. H. Wilson of Edinburgh relates: "One day I asked the children in our infant school, ' Who gives you the bread you get to your dinner?' Almost every voice answered, My mother.' 'But who gave it to your mother?' 'The baker.' 'And who gave it to the baker?' 'The miller.' 'And who gave it to the miller?' 'The farmer.' And who gave it to the farmer?' 'The ground.' And only when I asked, 'Who gave it to the ground?' did I get the answer, 'It was God.'" How many children of a larger growth, like these infants, attribute their blessings to any second cause rather than to the gift of their Father!

ent: — A dress that fits is more useful to the wearer than one which is too large, though more costly. A shoe that pinches the foot is no easier for all the gold lace upon it.

(Newman Hall, LL. D.)

I. It is an utterance of FELT NEED.

II. It is an acknowledgment of entire and constant DEPENDENCE on God.

III. It is the language, of MODERATION.

IV. It breathes a spirit of TRUSTFULNESS.

V. The language implies personal effort to gain the bread.

VI. It is the language of brotherly ANXIETY AND LOVE. VII. The GREAT END for which all bread, temporal and spiritual, should be sought and used — the promotion of God's glory.

(J. Morgan.)

One sharp winter day, so runs a nursery tale, a poor woman stood at the window of a king's conservatory, looking at a cluster of grapes, which she longed to have for her sick child. She went home to her spinning-wheel, earned half-a-crown, and offered it to the gardener for the grapes, He waved his hand, and ordered her away. She returned to her cottage, snatched the blanket from her bed, pawned it, and once more asked the gardener to sell her the grapes, offering him five shillings. He spoke furiously to her and was turning her out, when the princess came in, heard the man's passion, saw the woman's tears, and asked what was wrong. When the story was told she said, "My dear woman, you have made a mistake. My father is not a merchant, but a king; his business is not to sell but to give;" so saying, she plucked the cluster from the vine and dropped it into the woman's apron.

(Dr. Stanford.)

1. Fastidiousness about food is condemned by this petition, so also is sumptuousness of apparel.

2. And as moderation in our desires is here commanded, so is thankfulness for ordinary benefits.

(F. C. Blyth, M. A.)

1. The bread of righteousness.

2. The Word of God (Matthew 4:4).

3. God the Word (John 6:35).

4. The Holy Eucharist.

(F. C. Blyth, M. A.)

1. Such food as is suitable for us.

2. Diligence in our calling. 3, Necessities for us, superfluities for our brethren. (F. C. Blyth, M. A.)

1. Excludes selfishness and incites to charity.

2. As we eat with our households so we should pray with them.

(F. C. Blyth, M. A.)

1. Uncertainty about the future no excuse for recklessness.

2. Each new day is a special gift from God, in which are contained all the possibilities of His grace.

3. What is our whole lifetime but a day!

4. To any earthly friend we should be ashamed thus frequently to ask a favour.

(F. C. Blyth, M. A.)

"Contentment is a jewel which turns all into gold, yea, want into wealth." Covetousness is a canker which eats into the richest robes and the costliest treasures; a dropsy which, the more it drinks, the more it thirsts.

(F. C. Blyth, M. A.)The wise man, as he looks forth upon the riches and luxuries with which the worldling loves to surround himself, learns to say with Socrates, "How many things there are that I do not want!"

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