THE LORD’S PRAYER (MATTHEW 6:9-15)
There once was a ship in the middle of a ferocious storm. Everyone knew they were in grave danger of sinking, and were working madly to keep the vessel afloat. For hours, mighty waves thrashed the deck over and over, and the torrential winds threatened to shatter the mast at any moment.
Finally, the grizzled old captain called out to the crew. “Does anyone here know how to pray?”
One man, a brave young sailor on his first voyage, stepped forward. He was thinking of the passage in the New Testament that recounted how Jesus calmed a storm with one word and saved the lives of his terrified disciples. “Yes sir,” he said. “I know how to pray.”
“Wonderful!” the captain bellowed. “Then you pray while the rest of us put on life jackets. We’re one short.”
The Lord’s Prayer is the most popular, precious and powerful prayer in church history. The verb “pray” (proseuchomai) is repeated six times in Matthew 6 (Matt 6:5 twice, 6 twice, 7, 9), more than any chapter in the Bible. In the context of verses 1-8, Jesus was critical of phony prayers that are charming, clever or choreographed, and not candid, consistent or closeted. Jesus opposed hypocrites who prayed to be seen (v 5) and pagans who repeat themselves to be heard (v 7). Instead he offered an alternative that is God-pleasing and people-centered, and self-remedying. There are seven imperatives in the Lord’s Prayer, twice in verses 9 (pray, hallowed) and 10 (come, done), and once in verses 11 (give), 12 (forgive) and 13 (deliver).
How important is prayer to you? What kind of prayer pleases God? How does prayer define us? How does prayer shape our lives and impact other people?
Affirm His Holiness
9 “This, then, is how you should pray: “'Our Father in heaven, hallowed be your name, 10 your kingdom come, your will be done on earth as it is in heaven. (Matt 6:9-10)
First, “hallowed” is an imperative and not an invitation, therefore His name is to be uplifted and upheld, not downsized or downtrodden. The verb “hallowed” means “sanctify” or “set apart.” It implies acknowledging and adoring God’s great name, honor and nature, not undermining or undoing it.
The phrase “the name of the Lord” communicates and conveys allegiance, authority and affection. We are to minister (Deut18:5, 7), bless (Deut 21:5) and walk (Mic 4:5) in the name of the Lord, not blaspheme the name of the Lord (Lev 24:16) or take the name of the Lord thy God in vain (Ex 20:7, Deut 5:11), swear by the name of the Lord (Isa 48:1). Instead, the name of the Lord is to be called upon (Gen 4:26, Ps 102:21), proclaimed (Deut 32:3), praised (Ps 7:17), remembered (Ps 20:7),feared (Ps 102:15, Isa 59;19), loved (Isa 56:6) and trusted (Zeph 3:12), not to be given to another (Isa 42:8), despised (Mal 1:6) or defiled (Ezek 43:8), polluted or profaned (Ezek 20:39, 36:20).
There are clever ways people take His name in vain or to manipulate others, including Internet scammers (“My late husband left $10 milion..”), cults, prosperity gospel preachers who promise you health and wealth in God’s name, self-proclaimed prophets, and politicians.
Holiness is the single most mentioned attribute of God. The popular nouns of “power” (koah) is mentioned 126 times in the Old Testament, wisdom (hokmah) as many as 140 times and glory (kabowd) 200 times, but “holy” is mentioned 464 times, more than double the noun “glory,” and more than the terms of power, wisdom and glory added together. The verb “hallowed” is derived from the noun “holy,” so “hallowed” means to make holy or to consecrate, to regard, respect, or render Him as holy. God’s name means more than His title; it is testimony to Him. It does not mean designation, but dedication to Him. God’s name reveals His attribute, authority and acts. As His children and creation, handiwork and heirs, servants and sheep, we are to be allegiant to Him, to have affection for Him, and to make acknowledgment to Him
“Come” is the next imperative, a command and not a choice, a surrender and not a suggestion. It is the deepest desire to see the consummation and coming of His reign, rule and revelation. The phrase “Thy kingdom” is synonymous with glory and power (Ps 145:11). Kingdoms and world powers will change, crumble and collapse, but His kingdom is fitting, final and forever. Come is a longing and an invitation, not eagerness but expectation, not an appeal but an anticipation, not an ambition but an assurance.
Unlike the plural “kingdoms” of the world (Matt 4:8, Luke 4:5) that Satan offered to Jesus, but the kingdom of God is singular and superior. God’s kingdom is not wrought by three F grades - fighting (John 18:36, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place”), or food (Rom 14:17, “The kingdom of God is not characterized by eating and drinking, but of righteousness, peace and joy in the Holy Spirit”) or flesh (1 Cor 15:50, “I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable”). Jesus’ kingdom values are characterized by righteousness, peace and joy in the Holy Spirit (Rom 14:17) and of power (1 Cor 4:20), not talk (logos). The single most important value in His kingdom is not relationship, but righteousness (Matt 6:33, Rom 14:17, Heb 1:8). Christ will end and destroy all dominion, authority and power (1 Cor 15:24) when he hands over the kingdom to God the Father. The kingdom of God not of this world; it is a heavenly kingdom (2 Tim 4:18) and an everlasting kingdom (2 Peter 1:11).
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Early believers crave and covet no earthly power, politics or policies. While believers involve themselves in politics, they must not immerse themselves in politics. Twice Jesus reiterated, “My kingdom is not of this world…but now is my kingdom not from hence.” (John 18:36, KJV) There is nothing to organize, occupy or oppose except the struggle against Satan and sin. Expanding government, electing officials and enacting legislature are not the means or motivation of kingdom subjects. The problem of humanity is the problem of the heart. We are to bring hope, honesty and harmony, not hostility, hatred or harm. There are limits, liability and loopholes in human rule. Our chief concern and commitment must be faith, not freedom or fairness. God’s kingdom is one of love, not law.
“Thy will be done” is identical to Jesus’ prayer at Gethsemane (Matt 26:42). To Jesus, doing God’s will meant suffering, sacrifice, submission, surrender and selflessness, not shame, sorrow, struggle, strife, stress. The original reference for Jesus determination “to do thy will” is from Psalms 40:8, which says, “I delight to do thy will, O my God: yea, thy law is within my heart.” (KJV) Doing God’s will is more an attitude than an action, out of joy and not for justification, for your relationship with God and not results. Doing God's will involves your action and attitude, your being and your behavior, and your character and your conduct.
Appeal His Goodness
11 Give us today our daily bread. (Matt 6:11)
Have you taken things for granted? Did you pray for daily bread? God does not owe us anything. When my wife was operated for cancer in 2013, she had to abstain from food and drink (for fear of infection, anesthesia, and intubation) overnight till 3 p.m. the next day, for a total of 18 hours. Sleep took care of half of it, but she was conscious in the morning and afternoon without food or drink. All she could do was wet her lips. Just as she was hopeful to get the operation over with, the nurse said the doctor was delayed for two hours. After two hours the nurse said the room was a delay in the operating table occupied by another patient and doctor. It was another hour’s wait. What did she desire most? At that time, all she wanted was just a drop of water to satisfy her thirst, a morsel of bread to fill her stomach and an ounce of strength to live another day. Her journal entry: “Surgery was scheduled at 3 pm but delayed to 6 pm. I was hungry and thirsty. Waiting can be a trial! Lord, help me to wait on you, not waiting for the next event to happen.”
“Give” is an imperative. This imperative is, however, not a demand, but a dependency. It is not a claim to life but to cling to life, not a privilege but a petition to live, not to view life as an entitlement but an endowment. The beneficiary, however, is not “me” but “us,” not singular but plural, for a group and not an individual. The overall, overarching, overriding and overwhelming tone of the Lord’s Prayer is in the first person plural “our” (v 9), “us” (v 11), “we” (v 12), never in the first person singular (my, me, I).
The cry for bread is a cry for basic needs or bare necessities. Bread in this instance is singular, unlike the devil’s temptation for Jesus to turn stone to bread, plural (Matt 4:3). It is no coincidence that “day” is one day and “daily bread” in Greek is one. Bread (singular) is not poverty or plenty, but sufficient and not surplus, adequate and not abundant. It is perishable and not permanent, enough and not evermore, for today and not tomorrow or thereafter. This day (“today” in KJV) means day-to-day, morning till midnight, time and again, and “daily bread” is not monthly salary, yearly income or lifelong pension. It reminds me of one of my wife’s favorite verse: “Give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.” (Prov 30:8-9). The purpose is to turn to or trust in God and not goods, the Source not the resources, and the Creator of Life and not the comforts of life.
Money in the bank does not make one rich in heart. In China there is a saying, “????? (so poor that I only have money).” God does not want His children to be deprived or denied, but neither does He want us to feel deserving or be demanding. Life is a gift, not a given. We are not to blow all our savings, bank on our savings or boast of our savings. Instead our philosophy is to save but not stockpile, simplify and not supersize, to share and not spare. Resist buying things that are exclusive, excessive or expensive.
Apply His Forgiveness
12 Forgive us our debts, as we also have forgiven our debtors. (Matt 6:12)
Our debts are many and not minor, plural and not singular, mounting and multiplying. Luke’s version has “sins” (Luke 11:4) instead of debts, meaning the same thing, but Matthew tax collector is more concrete and calculating. Both are plural, plenty and prospering. Do you know why debts are plural? Why is it so hard to pay off debts? Because debt comes with interests! Debts are compounded and never consolidated, multiplied and never minimized or marked down. For example, I used to have a US$100,000 house mortgage over 30 years at 7% in the States. Using a mortgage calculator I discovered I would have to pay $239,510 over 30 years. The 30-year interest of $139,510 is more than the $100,000 mortgage.
The average home mortgage interest reached a historical high of 18.63% for a 30-year mortgage in 1981. The average consumer credit card rate in England is 13-17% in January, 2014. No wonder a friend (Kwan) says that a credit card issuer is a legal loan shark.
In Hong Kong the interest charge for cash advance from a credit card is 20-37% for the past three years. 18 of 20 cardholders who fail to pay off the balance in full each month and are charged with interest rates of 30% and more. On top of that there is a late charge of $180-$350 and the over-limit charge is an average of $180
The worst rate is from high-risk lenders that issue payday loans to individuals with poor or limited credit. According to the Center for Responsible Lending, the average interest charges for these short-term loans (2-4 weeks) are a legal 225% to 300%.
Unlike the worst debts, sins are forgivable in Christ but it’s not free. The verb “forgive” appears six times in the chapter, twice each in verse 12, 14 and 15 (Matt 6:12*2, 14*2, 15*2). We must first recognize we are trespassers and transgressors before we can be transformed and become transformers.
Forgive is traditionally translated as to leave behind (Matt 4:20, 22, Matt 5:24) or to forsake (Luke 5:11, Mark 14:50) and lay aside (Mark 7:8). It comes with the preposition “apo,” meaning “off/away.” Our sins count, but we are not condemned. We have pardon and not punishment for our sins, but our sins are atoned for, but not abandoned. Our sins are not omitted, just overlooked. They remain but are not remembered by the Lord. The sins are cleansed and covered, not cancelled or ceased to exit. Our sins are not deleted and did not disappear, but are declared righteous by the blood of Jesus. Sins are not voided or vacated, just vindicated by the blood of Jesus. It is covered, but not covered up. There are consequences. It is still costly, never cheap. Jesus Christ has paid the price. It is written in His blood. These sins include intended or ignorant sins, sins of commission and omission, and the sins of the offender and the offended.
The “as” in verse 12 is changed to “because” in Luke 11:4. Asking for forgiveness is a requirement with a reason, a command with a condition, an invocation as well as the introspection. Luke’s version had “indebted” as a verb, but Matthew prefers the noun “debtors” as a person. Jesus did not ask us to forgive the debt, but the debtor. Debtors are people, not property (debts), attesting to the superiority of human relationship to material goods, and to the worth of healing a relationship rather than honoring a debt. Debtor as a noun versus indebted as a verb implies that the subject is a person, a human and a neighbor, not a thing, a matter or an issue. Jesus used the word “debtor” to require us to be considerate and not cold to others, to be caring and not cruel, to be compassionate and not calloused. More important than finance is forgiveness. While the debt may or may not be forgiven, the debtor can be forgiven. It means to set or cast aside personal feelings, public grievances and pent-up frustrations. There are many human reasons why people become debtors, including character (lazing instead of laboring), choice (spending more than saving, charging more than cash), competition (keeping up with the Joneses), control (addiction, instant gratification), and cluelessness (unrealistic spending, loans).
Acclaim His Trustworthiness
13 And lead us not into temptation, but deliver us from the evil one. (Matt 6:13)
A certain man was on a diet to lose weight. He even changed routes to work in order to avoid a particular bakery, which displayed scrumptious looking pastries in its window. But one day he arrived at the office carrying a beautiful, large coffee cake. His colleagues teased him about slipping off the diet.
In reply, he smiled and said, “Today I accidentally drove by the bakery and looked in the window and saw a host of goodies. Now, I felt it was no accident, so I prayed, `Lord, if you want me to have one of these delicious coffee cakes, let me find a parking space in front of the bakery.’ And sure enough, the eighth time around the block, there it was!”
What is temptation? Temptation is not synonymous or similar to sin. It is the same word for “test” in Greek. To determine if a situation is a test or a temptation depends on the nature of test, the person involved, the source derived and the purpose intended. For example, is losing a job a temptation, failing an exam or putting on weight a temptation or a test? A temptation or test depends on whether you are a victim or a victor. It could be the means to regress or to rebound.
The verb “lead” technically means “carry into.” The phrase “lead us into temptation” comes with two “into” (eis) prepositions, but your eyes only see one. The second preposition is affixed to the verb “lead-into” (eis-phero), so the danger is apparent and acute. “lead-into” means a person is into or inside a situation and is therefore inescapable and inevitable.
The words “prayer” and “temptation” are inseparable. The phrase “into temptation,” with the “into” preposition added, occurs only seven times in the Bible, including twice for the Lord’s Prayer. There is no better defense against the Evil One than prayer. The devil loves sin, but fears prayer. Four of the instances allude to the same incident of the disciples sleeping in Jesus’ hour of temptation (Matt 26:41, Mark 14:38, Luke 22:40, 46). Back then in the Garden of Gethsemane, the phrase “into temptation” is inseparable from the imperative “pray” (and watch). The last instance refers those who want to get rich fall “into temptation” (1 Tim 6:9).
James 1:13 says, “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone. God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it (1 Cor 10:13).
The sentence is not over because of the conjunction “but,” where the last of the seven imperatives in the Lord’s Prayer is disclosed, which is the verb “deliver’ rather than the verb “lead” (v 13). The focus is on deliverance and not temptation or desertion. The three deliverances in the Bible are danger from situations (2 Tim 3:10-11) and people, death and the coming wrath (1 Thess 1:10), and the dominion of darkness (Col 1:13) and Satan.
NIV translates the last word in verse 13 as “evil one,” but KJV has “evil.” The Greek version comes with the article “the,” so the updated New King James Version and New Revised Standard Version revised it to “the evil one.” Satan is the devil’s name but the Evil one describes his nature. The evil one is more concrete rather than abstract, more aware of a person than a force, a single source and sender. It refers to none other than Satan, the devil, Lucifer (Isa 14:12, KJV), his wickedness and ways. Satan has no compassion, conscience and cheer. SATAN means Schemer (Eph 6:11), Adversary, Tempter (Matt 4:1) – the first verb for the devil, Accuser (Rev 12:10), and Nemesis (Acts 13:10, 1 Pet 5:8). He is cunning, conceited and cynical, but he is conquered, condemned (1 Tim 3:6) and contained. Christ has overpowered, ostracized and outmaneuvered the devil. The devil is the Evil One. His servants are evil spirits. His seed are weeds or tares, children of wicked one (Matt 13:38) the wicked and adulterous generation. There is no better name than the Evil One because it describes his very character rather than conduct, his nature rather than notoriety.
Conclusion: A Christian must be holy like our Father in heaven, righteous in our dealing with other people and blameless in times of testing. Do you live the Lord’s Prayer rather than merely pray it? Do you uphold or value His sacredness and His sovereignty? Are you subjected and surrendered to His cause? Do you declare the virtues of the Father, defend the values of His kingdom, and delight in the vindication of His will? Do you uphold His greatness, goodness and guidance? Have you taken God’s person, His provision, pardon and protection for granted or in vain? Have you depended on the Lord to supply your needs, to serve your neighbors, and to shame your nemesis?
