Chapter 1. General Introduction.
The Spirit of God, and the Word of God, and the Reason of God — Word of Reason, and Reason and Spirit of Word — Jesus Christ our Lord, namely, who is both the one and the other, — has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So the prayer composed by Christ has been composed of three parts. In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John’s doings were laid as groundwork for Christ, until, when He had increased — just as the same John used to fore-announce that it was needful that He should increase and himself decrease — the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. He who is from the earth, says John, speaks earthly things; and He who is here from the heavens speaks those things which He has seen. And what is the Lord Christ’s — as this method of praying is — that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man’s faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity — and let this make for the third grade of wisdom — is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel.
Chapter 2. The First Clause
The prayer begins with a testimony to God, and with the reward of faith, when we say, Our Father who art in the heavens; for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, To them who believed on Him He gave power to be called sons of God. However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept that we call no one on earth father, but the Father whom we have in the heavens: and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, I have begotten sons, and they have not recognized me. Moreover, in saying Father, we also call Him God. That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; for I, says He, and the Father are One. Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own, and are mindful of the precept, and set a mark on such as have forgotten their Father.
Chapter 3. The Second Clause
The name of God the Father had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father’s new name. I have come, says He, in the Father’s name; and again, Father, glorify Your name; and more openly, I have manifested Your name to men. That name, therefore, we pray may be hallowed. Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not holy, and hallowed through Himself, seeing that of Himself He sanctifies all others — He to whom that surrounding circle of angels cease not to say, Holy, holy, holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, Hallowed be Your name, we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in praying for all, even for our personal enemies. And therefore with suspended utterance, not saying, Hallowed be it in us, we say — in all.