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Tyndale Open Bible Dictionary

LORD’S PRAYER, The*

Pattern for prayer Jesus gave his followers to use. There are two versions of the Lord’s Prayer (Mt 6:9-13; Lk 11:2-4). The former is included in the Sermon on the Mount; the latter is Jesus’ response to a disciple’s request that he teach them to pray. There are considerable differences between the two versions.

Some scholars devote a good deal of attention to the question of which is the earlier of the two. Generally speaking, they conclude that in most points Luke’s is the earlier form. This is largely because it is shorter, and there is no reason why someone should leave out anything in a prayer as short as this, whereas it is easy to see why additions might be made. These scholars usually hold that in some of the wording Matthew is likely to have retained the earlier form.

This approach, however, does not take into account the fact that Jesus seems to have regarded the prayer as a pattern, not as a formula. In Matthew he introduces it with the words “Pray then like this.” If the prayer was seriously meant as a model, it is unlikely that it would be recited only once. On the contrary, it is to be expected that Jesus would have used it on a number of occasions. And if he seriously meant people to pray “in this way” (and not invariably in these words), then variations in the wording are to be expected.

Some recent writers regard the whole prayer as eschatological—that is, concerned with the end of the world. They take the petition “Thy kingdom come” as central and understand all the other petitions to refer in one way or another to the coming kingdom. The prayer about hallowing the name is then seen as a prayer for the destruction of God’s enemies who do not revere his holiness; the line about the bread becomes a petition for the messianic banquet; and so on. But this is to take the words in an unnatural sense. Christians are, of course, always living in the “last days,” and there is no reason why they should not see an application of Jesus’ words to the eschatological situation. It seems much more probable, however, that we should understand the prayer with reference to the help we need in our daily lives.

Our Father which art in heaven,

Hallowed be thy name.

Thy kingdom come.

Thy will be done in earth,

as it is in heaven.

Give us this day our daily bread.

And forgive us our debts,

as we forgive our debtors.

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.

The first person singular pronoun is not used anywhere in the prayer. We say, “Our Father, . . . give us. . . .” This prayer is meant for a community. It may profitably be used by an individual, but it is not meant as an aid to private devotion. It is a prayer to be said by God’s people; it is the prayer of the Christian family.

In Matthew the opening words are “Our Father in heaven,” whereas Luke has simply “Father.” Those who pray like this are members of a family, and they look to God as the head of the family, one who is bound to them by ties of love. Matthew’s “in heaven” brings out something of his dignity, and this is seen also in the petition “Hallowed [Honored] be thy name” (identical in the two). In antiquity “the name” meant far more than it does to us. In some way it summed up the whole person. Thus this petition is more than a prayer that people will use the name of God reverently rather than blasphemously (though that is important and is included). It looks for people to have a reverent attitude to all that God stands for. They should have a proper humility before God, being ready to honor him as he is in all his holiness.

“Thy kingdom come” is the petition that most of all looks for the eschatological activity of God. Christians have always longed for the day when God will overthrow the kingdoms of this earth and when all will become the kingdom of our Lord and of his Christ (Rv 11:15). This is included in the meaning of the petition. But there is another sense in which the kingdom is a present reality, a kingdom that is now in human hearts and lives. This aspect of the kingdom is brought out in the words added in Matthew’s version, “Thy will be done on earth as it is in heaven” (Mt 6:10). The servant of God looks for the rule of God to become actual in more and more lives.

In the petition about bread Jesus is concerned with the material necessities of daily life. Jesus’ followers are, it is true, not to be anxious about the things they need to eat and to wear (Mt 6:25). But Jesus also taught that they should constantly look to God for such needs to be supplied (vv 32-33). The view that the messianic banquet is in mind does not reckon with the fact that the banquet is regarded as a feast, while it is bread, not some festive food, that is mentioned here. The big problem in this petition is the meaning of the word usually translated “daily.” It is an exceedingly rare word, and many scholars think that it was coined by Christians. Since it is impossible to establish meaning from the way it is used, discussions center on its derivation. It could mean any number of things: “daily,” “for today,” “for the coming day,” “for tomorrow,” or “necessary.” The traditional understanding, “daily,” seems most probable. But however we translate it, the prayer is for the simple and present necessities of life. Jesus was counseling his followers to pray for necessities, not luxuries, and for what is needed now, not a great store for many days to come. By confining the petition to present needs, Jesus taught a day-by-day dependence on God.

The petition about forgiveness differs slightly in the two accounts. In Matthew it is “Forgive us our debts,” while Luke has “Forgive us our sins.” Without question it is the forgiveness of sins that is in mind, but the Matthean form sees sin as an indebtedness. We owe it to God to live uprightly. He has provided all we need to do this. So when we sin, we become debtors. The sinner has failed to fulfill his obligations, what he “owes.” Matthew goes on to say, “as we also have forgiven our debtors,” and Luke, “for we ourselves forgive everyone indebted to us.” The tense in Matthew indicates that the person praying is not only ready to forgive but has already forgiven those who have sinned against him; in Luke, that he habitually forgives. Further, he does so in the case of every debtor.

In neither form of the prayer is it implied that human forgiveness earns God’s forgiveness. The NT makes it clear that God forgives on account of his mercy, shown in Christ’s dying for us on the cross. Nothing we do can merit forgiveness. There is also the thought that those who seek forgiveness should show a forgiving spirit. How can we claim the forgiveness of our sins if we do not forgive others who sin against us?

There is dispute as to the precise meaning of the petition traditionally translated “lead us not into temptation.” Some favor a rendering like that of the neb, “do not bring us to the test.” The word usually understood as “temptation” does sometimes mean a proving or a testing. But it is the kind of testing that the evil one engages in, testing with a view to failure. It is thus the normal word to be used when temptation is in mind. If the whole prayer is to be understood eschatologically, then “do not bring us to the test” is no doubt the way this petition should be taken. The great testing time that comes with the upsurge of evil in the last days is something from which every Christian naturally shrinks, and the prayer would give expression to this. But it is much more likely that the prayer refers to life here and now. Even so, it may mean “severe trial,” and some scholars favor this. They think that Jesus was counseling his followers to pray for a quiet life in which they would not meet serious misfortune. But a prayer to be delivered from temptation is much more likely. Christians know their weakness and readiness to sin, so pray that they may be kept from the temptation to go astray. It is true that God does not tempt people (Jas 1:13). But it is also true that it is important for the believer to avoid evil. One should not see how close to sinning one can come without actually doing it, but one should keep as far away from it as possible (cf., e.g., 1 Cor 6:18; 10:14).

Matthew adds, “but deliver us from evil” (as do some manuscripts of Luke). This is a further development of the prayer just offered. There is uncertainty as to whether the last word means “evil” generally or “the evil one.” Either meaning is possible. Christians pray that they may not be tempted, and this leads naturally to the thought either that they may not become the prey of evil or that they may be free from the domination of the devil. It is the general thrust of Jesus’ teaching that should decide the point, not the precise language used here.

This is where the prayer ends in Luke and in the oldest manuscripts of Matthew. Few would doubt that here is where the prayer ended in the teaching of our Lord. But many manuscripts, some of them fairly old, add the familiar words, “for thine is the kingdom and the power and the glory for ever.” This is the kind of doxology that is often found in prayers in antiquity, both Jewish (cf. 1 Chr 29:11) and Christian. The early Christians used the Lord’s Prayer in worship services and doubtless found this a splendid way to end it. In time, what was so acceptable in worship found its way into some of the manuscripts. We may well continue to end the prayer in this way. It is good to remind ourselves that all ultimate sovereignty, power, and glory belong to God forever. But we should not see this as part of the prayer Jesus taught his followers to use.

See also Prayer; Sermon on the Mount; Worship.