word rendered ‘daily’ seems to be ‘sufficient for our need.’  The lessons of the petition are that God’s children have a claim for the supply of their wants, since He is bound, as a faithful Creator, not to send mouths without sending meat to fill them, but that our desires should be limited to our actual necessities, and our cravings, as well as our efforts for the bread that perishes, made into prayers.  Such a prayer rightly used would put an end to much wicked luxury among Christians, and to many questionable ways of getting wealth.  ’Bless my cheating, my sharp practice, my half lies!’ If we dare not pray this prayer over what we do in ‘earning our living,’ we had better ask ourselves whether we are not rather earning our death.

Sin is debt Incurred to God.  So Christ taught in the previous chapter by His parable of agreeing with the adversary; and in the other parables of the two debtors (Luke vii. 41) and of the unmerciful servant (Matt. xviii. 23).  As universal as the need for bread is the need for pardon.  It is the first want of the spiritual nature, but it is a constantly recurring want, as this petition teaches us.  Forgiveness is the cancelling of a debt; but we must not forget that it is a Father’s forgiveness, and therefore does not merely, or even chiefly, imply the removal of penalty, but much rather the unimpeded flow of the Father’s love, and consequently the removal of the miserable consciousness of separation from Him.  The appended comparison ‘as we have forgiven’ does not mean that our forgiveness is the reason for God’s forgiveness of us.  The ground of our pardon is Christ’s work, the condition of it our faith; but, as we saw in considering the Beatitudes, the condition on which the children of the kingdom can retain the blessing of the divine pardon is their imitation of it.

The next petition is the expression of conscious weakness.  The forgiven man, though in his deepest soul hating sin, is still surrounded with sparks which may fire the combustibles in his heart.  If we ask not to be led into temptation, because we want a smooth and easy road, we are wrong.  If we do so from self-distrust and fear lest we fall, then it is allowable.  But perhaps we may draw a distinction between being tempted and being led into temptation.  The former may mean the presentation of an inducement to do evil which we cannot hope to escape, and which it is not well that we should escape.  The latter may mean the further step of embracing or being entangled in it by consenting to it.  We do not need to dread the entrance into the Valley of the Shadow of Death, for if the Lord be with us we shall pass through it.  Our prayer may mean, lead us, not into, but through, the trial.  It is the plaint of conscious weakness, the recognition of God as ordering our path, the cry of a heart which desires holiness most of all, and which trusts in God’s upholding hand in the hour of trial.