Our Father who is in heaven … —Matt. 6:9b
Knowing God as our Father carries with it a definite list of spiritual privileges and benefits. First, it means we need not fear, as pagans do before their false gods or unbelievers do in their agnosticism.
Second, real knowledge of God resolves uncertainties and gives us hope. A good earthly father does what it takes to protect and provide for his children; so our heavenly Father does much more to love and sustain His children (cf. Matt. 7:11; John 10:29; 14:21).
Third, knowing the Father alleviates loneliness. Family, friends, and even other believers may reject us, but we can be sure that God never will (John 14:21; cf. Ps. 68:5–6).
Fourth, knowing God as Father settles the issue of selfishness. Jesus used the plural possessive pronoun in reference to God because we share His fatherhood with millions of other Christians. Thus we ought to pray for others, not just ourselves.
Fifth, genuine knowledge of the Father means all His heavenly resources are available to us (Eph. 1:3).
Finally, this comprehension settles the issue of obedience. If Jesus in His incarnation did only His Father’s will (John 6:38), we as adopted spiritual children must also do only God’s will. This proves our relationship to Him (Matt. 12:50). Yet God in His grace still loves His children who disobey (cf. Luke 15:11–24).
Being our Father reveals God’s willingness to lend His ear, power, and blessings to His children, for their best and His glory.
|Which of these six benefits of God’s Fatherhood struck you as most comforting and compelling today? What needs in your life does this particular blessing of God meet? And how does it do so in ways that no person could ever accomplish?|
Our Father who art in heaven. (6:9b)
God is Father only of those who have come to His family through His Son, Jesus Christ. Malachi wrote, “Do we not all have one father? Has not one God created us?” (Mal. 2:10), and Paul said to the Greek philosophers on Mars Hill, “As even some of your own poets have said, ‘For we also are His offspring’ ” (Acts 17:28). But Scripture makes it unmistakably clear that God’s fatherhood of unbelievers is only in the sense of being their Creator. Spiritually, unbelievers have another father. In His severest condemnation of the Jewish leaders who opposed and rejected Him, Jesus said, “You are of your father the devil” (John 8:44). It is only to those who receive Him that Jesus gives “the right to become children of God, even to those who believe in His name” (John 1:12; cf. Rom. 8:14; Gal. 3:26; Heb. 2:11–14; 2 Pet. 1:4; etc.). Because believers belong to the Son, they can come to God as His beloved children.
Faithful Jews had known of God as their Father in several ways. They saw Him as Father of Israel, the nation He chose to be His special people. Isaiah declared, “For Thou art our Father, … Thou, O Lord, art our Father” (Isa. 63:16; cf. Ex. 4:22; Jer. 31:9). They also saw Him in an even more intimate and personal way as their spiritual Father and Savior (Ps. 89:26; 103:13).
But over the centuries, because of their disobedience to the Lord and their repeated flirting with the pagan gods of the peoples around them, most Jews had lost the sense of God’s intimate fatherhood. They saw God as Father only in a remote, distant, faded figure who had once guided their ancestors.
Jesus reaffirmed to them what their Scripture taught and what faithful, godly Jews had always believed: God is the Father … in heaven of those who trust in Him. He used the title Father in all of His prayers except the one on the cross when He cried “My God, My God” (Matt. 27:46), emphasizing the separation He experienced in bearing mankind’s sin. Though the text uses the Greek Patēr, it is likely that Jesus’ used the Aramaic Abba when He gave this prayer. Not only was Aramaic the language in which He and most other Palestinian Jews commonly spoke, but Abba (equivalent to our “Daddy”) carried a more intimate and personal connotation than Patēr. In a number of passages the term Abba is used even in the Greek text, and is usually simply transliterated in English versions (see Mark 14:36; Rom. 8:15; Gal. 4:6).
To be able to go to God as our heavenly Father first of all means the end of fear, the fear that pagans invariably had for their deities. Second, knowledge of God’s fatherhood settles uncertainties and gives hope. If an earthly father will spare no effort to help and protect his children, how much more will the heavenly Father love, protect, and help His children (Matt. 7:11; John 10:29; 14:21)?
Third, knowing God as our Father settles the matter of loneliness. Even if we are rejected and forsaken by our family, friends, fellow believers, and the rest of the world, we know that our heavenly Father will never leave us or forsake us. “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him” (John 14:21; cf. Ps. 68:5–6).
Fourth, knowing God’s fatherhood should settle the matter of selfishness. Jesus taught us to pray, Our Father, using the plural pronoun because we are fellow children with all the rest of the household of God. There is no singular personal pronoun in the entire prayer. We pray holding up to God what is best for all, not just for one.
Fifth, knowing God as our Father settles the matter of resources. He is our Father who [is] in heaven. All the resources of heaven are available to us when we trust God as our heavenly Supplier. Our Father “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3).
Sixth, God’s fatherhood should settle the matter of obedience. If Jesus, as God’s true Son, came down from heaven not to do His own will but His Father’s (John 6:38), how much more are we, as adopted children, to do only His will. Obedience to God is one of the supreme marks of our relationship to Him as His children. “For whoever does the will of My Father who is in heaven, he is My brother and sister and mother” (Matt. 12:50).
Yet in His grace, God loves and cares even for His children who are disobedient. The story of Luke 15 should be called the parable of the loving father rather than the prodigal son. It is first of all a picture of our heavenly Father, who can forgive a self-righteous child who remains moral and upright and also forgive one who becomes dissolute, wanders away, and returns.
Our Father, then, indicates God’s eagerness to lend His ear, His power, and His eternal blessing to the petitions of His children if it serves them best and further reveals His purpose and glory.
 MacArthur, J. (2008). Daily readings from the life of Christ (p. 147). Chicago: Moody Publishers.
 MacArthur, J. F., Jr. (1985). Matthew (pp. 375–377). Chicago: Moody Press.