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Answer
Matthew 5—7 recounts one of Jesus’ many discourses—this one known as the Sermon on the Mount. Matthew 6 is situated in the middle of this discourse as Jesus addresses His disciples on the nature of the kingdom of heaven. In the midst of this chapter, Jesus presents a model for prayer in which He addresses “our Father who is in heaven” «After this manner therefore pray: Our Father who is in heaven, Hallowed be your name. », (Matthew 6:9, KJV).
Does this model establish a strict rule for whom to address in believers’ prayers? Upon comparing Jesus’ model prayer with other Scripture passages, this does not appear to be the case. Paul directs his prayers to Jesus (the Son) (2 Corinthians 12:8-9;2 Thessalonians 2:16-17). Stephen calls upon Jesus in his martyr’s prayer «And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. », (Acts 7:59). John addresses Jesus in his conclusion of the book of Revelation «He who testifies these things says, Surely I come quickly. Amen. Even so, come, Lord Jesus. », (Revelation 22:20). Many other passages also indicate that praying to the Son is appropriate. Even Jesus Himself teaches that it is proper to address Him in prayer (John 14:13-14). Jesus and the Holy Spirit serve as mediators between the believer and the Father, so it is reasonable to conclude that praying to Jesus and the Spirit is also acceptable (1 John 2:1-2;Romans 8:26).
8:26).
Jesus teaches the importance of addressing “our Father who is in heaven.” In those first two words, our Father, we have what some regard as the core of Christianity: that God would graciously forgive our sins, adopt us into His family, and restore His own image in us, thus enabling us to truly be His children (see John 1:12). “It is essential in Christian prayer to address God as a Father to whom we appeal with love, not as a God whose anger we seek to calm” (A. Carr, The Cambridge Bible for Schools and Colleges: Matthew, Cambridge University Press, 1893).
Before His exemplary prayer in Matthew 6, Jesus refers to the Pharisees (a sect of Jewish religious leaders) who pray openly among others for the sake of their recognition and reputation « Take heed that you do not do your acts of righteousness before men, to be seen by them: otherwise you have no reward from your Father who is in heaven. », (Matthew 6:1,5) « And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. », (Matthew 6:1,5). The Pharisees were guilty of hypocrisy « And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. », (Matthew 6:5). The origin of the term hypocrite suggests an actor or pretender. In the case of the Pharisees, they were at fault for teaching one thing with their words and doing another with their actions. They were imposing the burden of the law and tradition on others while not adhering to it themselves—a part of this involved.ed their prayer life. They prayed for the recognition of men, when they should have been praying to the Father for His recognition and interaction «But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. », (Matthew 6:6).
The focus of this section of Scripture is the righteous humility of the person praying. After condemning the Pharisees for their pride and selfishness, Jesus provides a model for prayer beginning in Matthew 6:9. The Christian should not be concerned with man’s recognition regarding his prayers but focus on God’s recognition. This is the reason the model Jesus gives begins with God the Father as the one to be addressed. Jesus is not, however, giving a hard-and-fast rule that the Father is the only one to be addressed. Other passages teach that Jesus and the Holy Spirit are equally God (John 8:58;Matthew 3:16-17;Ephesians 1:3-14) and show examples of believers praying to God the Son.
The location of God in Jesus’ model prayer, namely “in heaven,” is undoubtedly an interesting study. The phrase our Father suggests that God is near to us; the next words, which art in heaven, suggest that He is far away. Both concepts are true simultaneously. Psalm 139:7–12 says that God is not only in heaven but everywhere. David claims there was no place he could go where God wasn’t because God is everywhere. The theological term for this quality of God is omnipresence.
Not only does Jesus provide us with a model for proper prayer, but He also provides the mediation (1 John 2:1-2) so that we, as people who have been forgiven, can “approach God’s throne of grace with confidence” «Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. ».So let us come boldly to the throne of grace, that we may receive mercy, and find grace to help in time of need.” (Hebrews 4:16). Let us not overlook this amazing gift and regularly come to God in prayer, supplication, and gratitude.
