VERSE 9:
“After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy Name.
“Having now rebuked and condemned such false and meaningless prayer, Christ goes on to prescribe a short, neat form of His own to show us how we are to pray, and what we are to pray for”– Luther
“After this manner”
Literally:, “so therefore;” or “thus ”.–Having just told the Jews how not to pray, Jesus now proceeds to give them instructions how to pray properly. He Himself did not use this as a liturgy (cf. John 17:1).
There is no evidence that Jesus meant this prayer for liturgical use by others. In Luke 11:2-4 practically the same prayer, though briefer, is given at a later time by Jesus to the apostles in response to a request that He teach them how to pray. There is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer.
There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words “Our Father” and say that no one has a right to call God “Father” who has not been “born again.” But to say that an unconverted sinner cannot pray until he is converted is an absurd contradiction. In one sense God is the Father of all men; and the recognition of Him as the Father in the full sense is the first step in coming back to Him in regeneration and conversion.
“pray ye”
Literally: “You pray.”–The “you” is emphatic here, in contrast with the pagan prayers.
That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Forms of prayer have always been common among the Jews; and every public teacher gave one to his disciples. Some of their forms were drawn out to a considerable length, and from these abridgments were made. To the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan.
We must note the order of the petitions in this prayer. The first three have to do with God and His glory; and the second three have to do with our needs and necessities. This shows that only when God is first given His proper supreme place that other things fall in their proper places. Prayer must never be an attempt to bend the will of God to our desires; rather, prayer ought always to be an attempt to submit our will to the will of God.
“Our Father which art in heaven”
Literally: “Our Father Who is in Heaven”–These words reveal a very tender relationshi between God and the true worshiper, and base the petition on the fact that the child is speaking to the Father.
This was very common expression among the ancient Jews; and was used by them in the same sense as it is used here by Jesus, as an opening for prayer.
“Hallowed be Thy Name”
Literally: “Let be hallowed Your Name”–That is, “Be held in reverence”; regarded and treated as holy. Hallowed; Holy; sacred’ reverenced. This, and the next line, recall the first portion of the synagogue prayer known as Kaddish, which means, “Magnified and sanctified” (Heb.–tgadal v’-yitkaddash).
VERSE 10:
“Thy kingdom come. Thy will be done in earth, as it is in heaven.”“Thy kingdom come”
Literally: “Let Your kingdom come.”–This was also a leading point in the prayers of the Jews, especially in the Kaddish, which had been in regular use since the Babylon captivity,
God has promised that the kingdom of Christ shall be exalted above all kingdoms (Dan. 7:14-27); that it shall overcome all others; and be at last the universal empire (Isa. 9:7). The Messiah's kingdom had not yet come, but was proclaimed as being at hand, because the King Himself was there, “at hand,” offering Himself to His potential subjects.
KINGDOM: (Grk.–basileia)–The word “kingdom” here means reign. The petition is the expression of a wish that God may reign everywhere, and that His laws are obeyed. This phrase alone shows that this entire message, (including the Beatitudes), was not for the kingdom; for if it were, Jesus would not tell them to ask for the kingdom to come.
Historically, the prayer had its origin in the Messianic expectations embodied in the picture of the ideal king in Isaiah 11:1-6; 42:1-7; Daniel 7:14. It had long been familiar to all who looked for the consolation of Israel. Now the kingdom of God, that in which He manifests His sovereignty more than in the material world or in the common course of history, had been proclaimed as nigh at hand. The Teacher of the prayer knew Himself to be the Head of that kingdom. But it was not, like the kingdoms of the world, one that rested on the despotism of might, but on the acknowledgment of righteousness. It was therefore ever growing to a completeness, which it has never yet reached. Its advance to that completeness might be retarded by man’s self-will, and hastened by man’s fulfilment of its conditions. And therefore we pray that it may “come” in its fulness, that all created beings may bring their wills into harmony with God’s will.–Ellicott’s Commentary for English Readers
Understand that there will be another time when the Jews will be praying for the Kingdom to come, and that will be during that horrible, hell-on-earth time known as the Great Tribulation. During that time Jews all over the world will be begging the Lord to come and set up His Kingdom. This will be a common prayer in that time.
For this coming we may now pray, and the prayer is answered in part by each success of the Gospel; however, understand that now we do NOT preach the “gospel of the kingdom,” rather, now in this present Dispensation of Grace we are to preach the “gospel of the grace of God” (Acts 20:24), also known as the “gospel of peace” (Eph. 6:15) or the “gospel of Christ” (Rom. 1:16; 15:19, 29; Gal. 1:7), just to name a few.
The ancient Jews had a saying: “He prays not at all, in whose prayers there is no mention of the Kingdom of God.” Hence, they were accustomed to say, “Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people."
“Thy will be done”
Literally: “Let Your will be done”–This petition is properly added to the preceding; in fact, it would be the result of the fulfillment of the previous petition. The prayer has often been, even in the lips of Christians, hardly more than the “acceptance of the inevitable.”
The will of God is that men should obey His Law, and be holy. This again is proof that the Sermon on the Mount is for that period preceding the return of Christ to set up His kingdom. When the kingdom of righteousness, peace, and joy, in the Holy Spirit, is established there will then be ample provision made for the fulfillment of the Divine will.
WILL: (Grk.–thelêma)–Here it is referring to God’s Law, and to what would be acceptable to Him; that is, righteousness.
To pray that His will may be done on earth as in heaven is to pray that His law (His revealed will) may be obeyed and loved. His Law is perfectly obeyed in heaven, and His true children most ardently desire and pray that it may also be done on the earth.
None can pray thus who have not merged their own wills into God’s will. In effect, Jesus here is praying the prayer of Gethsemane, “Not my will, but thine, be done” (Luke 22:42). It is mockery for disobedient lips to utter such a prayer. The object of these three first petitions is:
1. That God's Name should be glorified,
2. That God’s Kingdom be established.
By being placed first, we learn that His glory and kingdom are of more consequence than our wants, and that these should be first in our hearts and petitions before a throne of grace.
“in earth, as it is in heaven”
Literally: “As in heaven, also on the earth.”–Or, as the same words are rendered in Luke, “as in heaven, so upon earth” (Luke 11:2) .
As cheerfully, as constantly, and as perfectly here as in heaven. But some will ask, Will this ever be? The answer is a resounding “YES!”—in the “Millennial Kingdom!” When Christ Jesus returns to earth, at the end of the Great Tribulation, and sets up His Millennial Kingdom in which He will bodily reign on earth for a thousand years.
VERSE 11:
“Give us this day our daily bread.”
The plural phrasing, “Give us…forgive us…lead us” is Jewish in nature, focusing on the group, rather than the individual. Of the seven petitions of this sample prayer of the Lord, the first three are in behalf of the cause of God: the glory of His Name, the extension of His kingdom, and the primacy of His will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience against God.
Literally: “Give us today our daily bread”–We are here told to ask for our bread (food), not for “this day,” not for future years.
TODAY: (Grk.–sêmeron)–This adjective, translated as “daily,” coming after “Give us this day” has given expositors a great deal of trouble.
BREAD: (Grk.–artos)–The word “bread” here denotes everything necessary to sustain life, (4:4; Deut 8:3); or simply food in general.
This petition implies our dependence on God for the supply of our wants and that this prayer is a strong implied command for daily family prayer. During that terrible time of the Great Tribulation, many Jews will be in doubt as to where their next meal may be coming from, or even if they will have a next meal. Many will just plain starve to death; so the plea for God to give them something to eat will be a common prayer. Men will helplessly watch their families starve, and not be able to do anything about it. During that time a day’s wages will barely provide enough food for a day.
VERSE 12
“And forgive us our debts, as we forgive our debtors.”
“forgive us our debts”–Sin is pictured as a debt, and the sinner as a debtor (comp. 18:28, 30).
DEBTS: (Grk.–opheilêmata)–An old Greek word used for legal debts, as in 4:4. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. In Luke’s parallel story, he uses the Greek word for “sins” (hamartias), and it is so used in verse 14 in Jesus’ argument about prayer, but it is not so used here in the Model Prayer.
Jesus is telling these Jews to pray, “forgive us our sins in proportion as we forgive those who have sinned against us.” In verses 14-15 He tells them that if they forgive others, God will forgive them; but if they refuse to forgive others, God will refuse to forgive them. This verse really is misunderstood by the Church today.
“as we forgive our debtors.”
Literally: “as we also forgive our debtors”–Many false conceptions of sermons have come from this verse.
This is a good place to keep in mind the 4 questions for Bible Interpretation.
QUESTION #1–Who is Doing the Speaking?–Jesus is.
QUESTION #2–To Whom Is He Speaking?—He is talking to the Jews;
QUESTION #3–What is He Taling About?–He is talking about the Jewish Kingdom
QUESTION #4—What is the DISPENSATIONAL Setting of which He is talking about?
This happens to be the Time of the Law or more specifically, the Great Tribulation—NOT this present Age of Grace, or Church Age, as it it also called, when salvation is given freely by GRACE, and without ANY conditions attached to it–without any conditions of prior forgiveness on our part. “The blood of Jesus Christ cleanses us of all sin/unrighteousness” (I John 1:7, 9).
UNDERSTAND: This verse CANNOT be applied to the Church or for today! Jesus here is talking to JEWS about their attaining the KINGDOM, and NOT salvation as we preach today. Entire Church denominations have grown up because of people attempting to apply this to day’s AGE OF GRACE or to the Church. What Jesus preaching here goes completely againt GRACE, for GRACE is totally UNCONDITIONAL! Not GRACE PLUS! In this present Dispensation of Grace, or CHURCH AGE, we are to preach the message of Salvation by Grace—PERIOD! Not GRACE plus BAPTISM; not GRACE plus good works; not GRACE plus ANYTHING! GRACE is GRACE and that is ALL it is! GRACE stands ALONE! Dr. M.R. DeHaan, Sr. was wont to say, “To add anything to Grace is a disgrace.” Amen and Amen Dr. DeHaan!
Today we are NOT to preach the Gospel of Works, or the GOSPEL OF KINGDOM! On the contrary, Paul (our ONLY apostle to us Gentiles) tells us that we are to preach the GOSPEL OF THE GRACE OF GOD, (I Cor. 15:1-7). “For by grace ye are saved, through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8).
This verse should prove that Jesus is giving this maxim to Jews who were under the Dispensation of Law; but under this present Dispensation of Grace there are no preset conditions of prior actions on our part; that is, other than receiving Christ as our personal Savior. Again let me emphasize that the “The blood of Jesus Christ cleanses us of all sin and unrighteousness” (I John 1:7, 9) PERIOD!
VERSE 13:
“And lead us not into temptation, but deliver us from evil: For Thine is the kingdom, and the power, and the glory, for ever. Amen.”
Luke omits the second half.
“lead us not into temptation”
Literally: “Bring us not into temptation.”—The word “lead” or “bring” bothers many people. It seems to present God as an active Agent in subjecting us to temptation, a thing specifically denied in James 1:13–“Let no man say when he is tempted, ‘I am tempted of God:’ for God cannot be tempted with evil, neither tempteth He any man”.
TEMPTATION: (Grk.–peirasmon)—This word literally: means “trial” or “test” as is used in James 1:2–“My brfethren, count it all joy when ye fall into divers temptations.”
The word “temptation” sometimes does mean "trial, affliction, anything that tests our virtue." I f this be the meaning here, then the import of the prayer is, “Do not afflict or try us.”
It is a mistake to define this word only as, “solicitation to evil.” It means trial of any kind, without reference to its moral quality. Thus Gen. 22:1 (LXX)“God did tempt Abraham;” “Thus He said to prove him” (John 6:6); “examine (literally: “prove”) yourselves” (II Cor. 13:5).–Vincent’s Word Studies in the N.T.
Braid Scots has it as: “And let us no be sifted;” and God does test or sift us, though He does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted Him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane, Jesus will say to Peter, James, and John: “Pray that ye enter not into temptation” (Luke 22:40), and He has told Peter, that Satan desired to sift him (Luke 22:31). That is the idea here. During that terrible time of the Great Tribulation, the Jews will be terribly and horribly sifted, until their rebellion has been sifted out of them.
Keep us from being tempted, or if we are tempted, deliver us f rom the temptation, and from all evil. A petition similar to this is offered by David, Psa. 141:4 “Incline not my heart to any evil thing, to practice wicked works with men that work iniquity.” God tempts no man (see James 1:13). This phrase, then, must be used in the sense of permitting. Do not allow us, or permit us, to be tempted to sin. In this it is implied that God has such control over us and the tempter, as to save us from it if we call upon Him.
“deliver us from evil”
Literally: “from the evil (one).”–Satan is expressly called “The wicked {one} (Grk.–ho ponêros)–(see 13:19), compare with Mark 4:15; Luke 8:12.
Although Satan is the “wicked one” or “evil one,” he is most likely NOT the one referred to here. In keeping with QUESTION #4–What is the Dispensational Setting of What is Being Talked About,” the “evil one” here is not Satan, but rather his puppet during the Tribulation; that is, the one we know as the “antichrist.” During his reign here on earth, when he is hunting down Jews and Gentile Tribulation believers, a common, and frequent, prayer will be for God to deliver, or protect them from this evil one, who is evil personified. The Greek word ponêros has a curious history coming from ponos (meaning toil) and poneô (meaning, to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely. Could this meaning be what prompted Paul to refer to the, “wages of sin” (Rom. 6:23)?
It is said in the MISHNA Tit. Beracoth, that Rabbi Judah was wont to pray thus: “Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbour: from Satan the destroyer, from a hard judgment, and a hard adversary.”
“for Thine is the kingdom,”
Literally: “for Yours is the kingdom”–That is, the reign of Christ; for the coming of that we pray. This part, known as the Doxology, is lacking in the oldest and best Greek manuscripts.
It is missing from the Old Latin version and in the Vulgate. The Old Latin version is from about the middle of the Second Century, and the Vulgate, which is a revision of Old Latin version that was done in the Fourth Century by Jerome. On a review of the evidence, the strong probability is that it was not part of the original text, but may have been added to the manuscripts sometime during the Middle Ages.
THE KINGDOM: (Grk.–hê basileia)–That is, “thine is the reign” or dominion. You have control over all these things, and can so order them as to answer these petitions.
“the power for ever”
Literally: “the power and the glory to the ages”–These are Yours. and the glory of its accomplishment will be Yours forever. Amen; so be it.
THE POWER: (Grk.–hê dunamis)—You have power to accomplish what we ask. We are weak, and cannot do it; but You are almighty, and all things are possible with thee.
“the glory forever”–Literally: “the glory of the ages.”
THE GLORY (Grk.–hê doxa)-–That is, Yours is the honor or praise. Not our honor; but Your glory, Your goodness, will be displayed in providing for our wants; Your power, in defending us; Your praise, in causing Your kingdom to spread through the earth. “Amen”–This is a word of Hebrew origin, from a verb signifying “to be firm, secure, to be true and faithful.”
It is a word expressing consent or esteem. It means “certainly, so be it.” It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some extent, it was probably so used in the Christian church (see I Cor. 14:16). It may be proper to remark here that this doxology, “for thine is the kingdom,” etc., is lacking in many manuscripts, and that its authenticity is doubtful.