The prayer, or prayers, Jesus gave his friends. They could pray the one, or use the other as a model for prayer. Then they knew how to do it!
The source:
Matthew 6 | Luke 11 |
New Revised Standard Version Updated Edition |
Pray, then, in this way: | “When you pray, say: |
Our Father in heaven, | Father,[a]. |
may your name be revered as holy. | may your name be revered as holy |
May your kingdom come. | May your kingdom come.[b] |
May your will be done | |
on earth as it is in heaven | |
Give us today our daily bread.[c] | Give us each day our daily bread.[c] |
And forgive us our debts, | And forgive us our sins, |
as we also have forgiven our debtors. | for we ourselves forgive everyone indebted to us. |
And do not bring us to the time of trial,[d] | And do not bring us to the time of trial.”[d] |
but rescue us from the evil one.[e] | |
|
Contemporary English Version |
You should pray like this: | “Pray in this way: |
Our Father in heaven, | ‘Father, |
help us to honor your name. | help us to honor your name. |
Come and set up your kingdom, | Come and set up your kingdom. |
so that everyone on earth will obey you, | |
as you are obeyed in heaven. | |
Give us our food for today.[b] | Give us each day the food we need.[a] |
Forgive us for doing wrong, as we forgive others. | Forgive our sins, as we forgive everyone who has done wrong to us. |
Keep us from being tempted[c] | And keep us from being tempted.’ ” |
and protect us from evil.[d] | |
|
New Living Translation |
Pray like this: | “This is how you should pray:[a] |
Our Father in heaven, | “Father, |
may your name be kept holy. | may your name be kept holy. |
May your Kingdom come soon. | May your Kingdom come soon. |
May your will be done | |
on earth, as it is in heaven. | |
Give us today the food we need,[a] | Give us each day the food we need,[b] |
and forgive us our sins, | and forgive us our sins, |
as we have forgiven those who sin against us. | as we forgive those who sin against us. |
And don’t let us yield to temptation,[b] | And don’t let us yield to temptation.[c]” |
but rescue us from the evil one.[c] | |
|
English Standard Version |
Pray then like this: | “When you pray, say: |
“Our Father in heaven, | “Father, |
hallowed be your name.[a] | hallowed be your name. |
Your kingdom come, | Your kingdom come. |
your will be done,[b] | |
on earth as it is in heaven. | |
Give us this day our daily bread,[c] | Give us each day our daily bread,[b] |
and forgive us our debts, | and forgive us our sins, |
as we also have forgiven our debtors. | for we ourselves forgive everyone who is indebted to us. |
And lead us not into temptation, | And lead us not into temptation.” |
but deliver us from evil.[d] | |
The above reproductions are as per text copied from Bible Gateway, including their capitalisation. I have slightly adjusted layout, to fit with my table. (I have selected the modern translations; academic prominent, the less formal versions, and conservative.)
What stands out for you? In all versions, the difference between the Matthew text and the Luke text is obvious.
The Gospels do not indicate these forms of prayer were delivered by Jesus at the one time.
The Matthew account has Jesus indicating the disciple may use the prayer as a model on how to pray. The Luke account has Jesus saying to use his words and make them your own. According to Luke, Jesus' followers had asked to be taught how to pray. He was praying in a certain place, and when he finished, one of his disciples said to him, “Lord, teach us to pray, just as John also taught his disciples” (Luke 11:1 CSB). That indicates they had not heard the Matthew version, or had trouble using it as a model. (Of course, Jesus would not have prayed the confession clause for himself, for he was without sin.) Amongst many groups in the English speaking world today, as far as I know, the Matthew version is repeated (said), as is, more or less, and the Luke version ignored! Thus, effectively, Jesus' words, as per Matthew, are ignored [Οὕτως οὖν, then in this way/then like this]. Strange.
Our
Matthew has "our". That is an inclusive word. It is a plural - thus it fits with two or more together praying like this. (Luke also clearly uses plurals in the later clauses.) Members in the kingdom universe are not alone - we belong to each other. Our prayers look sideways, as well as upwards.
Would Jesus pray "our Father" and include "us" in the "our"? Jesus certainly addressed prayer to his Father. Jesus gave his followers a special and close relationship with himself: No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you [John 15:15 ESV]. All adopted into God's family call him Father. At the same time, the followers' relationship to the Father is not the same as that of Jesus.
Father
The prayer is made to the Father. It is a family thing. People are invited to accept adoption into God's family; to belong to God as Father. Jesus invited the wearied and burdened; all who are wearily carrying heavy (internal) burdens. He gives rest (so Matthew 11:27-28). Put another way, he gives eternal life to the ones who receive him. To receive life as a gift, rather than achieve goodness or righteousness, is to know relief from an awful and impossible burden.
Jesus spoke clearly about wanting his invitation taken to the world. Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” (Matthew 28:16-20, NIV). He wants people to be invited to join the way; to know the truth; to gain life eternal. I read of some corners of the world where, sadly, this fact is unknown. A lot has been done, but the task is unfinished. (How striking is it that the baptism of the disciple is to be in the name (singular) of the Father, of the Son, of the Holy Spirit!)
From Matthew's prayer model we see that this Father is our Heavenly Father. You may know someone, or people, who have serious reason to feel uncomfortable, or disturbed, with calling God, Father. Do you think that may, sadly, be due to childhood life experience, or to gender issues? (Sadly, I see a lot about domestic violence and sexual violence.) Jesus spoke of, and to, the Father. Is God a male? Hardly! However, people, females and males, who are victims, may tragically feel challenged by the "Our Father" opening. They may also, unfortunately, find the later request for "as/for" forgiveness troublesome (see below).
In the Gospels we hear Jesus saying that man (mankind) is not to be confused with God. Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God” (Mark 10:27, ESV). Impossible for man. In another statement distinguishing God from a man we have: God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through? (Numbers 23:19, NLT). Again, that can be read broadly as mankind. However, God is not a man!
The notion of a mother's care is applied to the LORD: Does it help to see that the LORD had said he would comfort his people as a mother? As a mother comforts her child, so will I comfort you; and you will be comforted over Jerusalem” (Isaiah 66:13). I think that stands alone, but it is there.
Jesus showed his care to women, and to men as well. Read the Gospels and see the prominent part occupied by women. So also in the rest of the New Testament. That was counter-cultural in that era and that place.
And - children. One day some parents brought their little children to Jesus so he could touch and bless them. But when the disciples saw this, they scolded the parents for bothering him. Then Jesus called for the children and said to the disciples, "Let the children come to me. Don't stop them! For the Kingdom of God belongs to those who are like these children [Luke 18:16 NLT]. Jesus again was counter-cultural. (See also in Matthew 19 and Mark 10.)
I am sorry I can not see any fuller resolution, except to note that this Father (in heaven) is always ready to really hear and will always be truly caring. Just look at what issues this Father wants to be asked about. Our heavenly Father knows what we need. God wants to provide for God's people, and more than that - for God makes the sun rise on the just and the unjust.
Name
The first request is that the name of the Father should be recognised, or honoured, as holy. God's name must have our true respect. My true respect. The request is about far more than not uttering God's name in vain, and includes that. God is free of the limitations, imperfections and failings of earthly fathers. God's name should be treated as holy. God's name should be revered, and honoured. God's name stands for God - the request is that God's own self be revered by me, and by you! This is to be my attitude to my heavenly Father.
How will God's name be kept holy? As God helps his people to live rightly, as they can choose to do, then God's name is seen in its true light. God is seen in truth. As the lives lived by God's people accord with what they say from God, so God's name may attract respect. The request relates to personal life and to group behaviour.
It is a sad thing that God's name may be reviled. Paul cites the serious charge to the Jew of his day (and before): As it is written: “God’s name is blasphemed among the Gentiles because of you.”[fn] (Romans 2:24, NIV). Do you know of "God-people" who today bring God's name into disrepute? From the media it does painfully appear so in relation to some prominent instances.
In that ancient era also it must have been very hard for some followers. Do you see difficulty in the advice: All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be [fn]spoken against (1 Timothy 6:1, NASB20)? The master may have been honouring the gods, very different from God. Hard to apply. Honour the master and thus honour God.
For us, now? We will go on and ask God's forgiveness for besmirching God's name.
But, can God answer the prayer without human pride or power? Was some warrant found here for condemning "blasphemy"? For violent action in the name of God? For enforcement by the "sword"? Did God want people punished for failure to honour God's name? Does God want certain sinners to harm other sinners who disrespect God's name? Where can that be found? (I know there are instances in the Old Testament. We do not live in Old Testament times as part of the people of God. We are not even those people.)
What did Jesus say? This may be relevant? God blesses those who are merciful, for they will be shown mercy (Matthew 5:7 NLT).
Kingdom
The second request is that the kingdom should come. God's kingdom comes today in people. A person may respond to God's invitation - and so the kingdom comes. There is room in God's kingdom for all. A place for you. In God's kingdom there is harmony with God's intention; there is no cause of conflict or selfish resistance. The kingdom person gives willing and full obedience to God. Members in the kingdom are truly godly. In life sadly there is the potential to fall short - and so later the request for forgiveness. (That does not justify continued sin and defiance.)
This also means the active and undeniable final action of God in this world. God is active now. The final work of God will mean everything is changed to what God wants it to be, and no blemish will remain. Then God's people will act in glad and full accord with God's will. Nothing half-hearted; no reluctance in the whole of humanity. This is what the coming back to earth of Jesus will mean.
I see no support here, or elsewhere, for religious control of society; for power to be in the hands of ecclesiastical figures. God's kingdom is not brought about by legislation, or by guns.
There is an ancient prayer: Come, Lord Jesus.
Will
God's kingdom, as far as it truly comes, must be marked by God's rules amongst the members of the kingdom. God has laid down what is God's will for us. Refer to what Jesus said. What Jesus said is in tune with, and carries forward, the spirit and intention of the more ancient requirements, as, for example, in the Ten Commandments. Taking heaven as the presence of God, can I imagine rival rules being followed there? (There is the intriguing picture of "war in heaven" in the challenging book, at the end of the New Testament, called Revelation.)
God's kingdom coming means greater alignment with God's will; the subjects of the kingdom behaving like the kingdom. Luke does not have the specific, "will", but what else does the kingdom involve?
Give us
We have physical needs and God wants to be asked. God is ready to hear. Are the means of preserving life gifts, or hard-earned entitlements and rights? Jesus thinks we should be asking God. And asking day by day. For today and for the todays.
One time Jesus cited the more ancient words: He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the Lord (Deuteronomy 8:3, NIV). Not bread alone, but "bread" is essential.
Jesus would also have known: By the sweat of your face
you shall eat bread
until you return to the ground,
for out of it you were taken;
you are dust,
and to dust you shall return” (Genesis 3:19, NRSVUE). Is not asking still relevant to the one who labours? Do people have the full power of preserving life?
There is no space here for seizing the bread. To receive as a gift is very different. Greed and theft do not fit at all.
Could someone sincerely make this request whilst denying others access to their daily "bread"?
Forgive
I need God's forgiveness, for I fall short. I can only humbly receive the forgiveness God offers - there is no contribution I can make. None. It caused a lot of angst when Jesus just simply forgave - he had the power, and no merit had been earned by the askers. I think they knew they needed forgiveness; and that is what they received.
The asker today has earned no good thing. I simply ask forgiveness. (However, I must not imagine I can simply continue in the same disobedience - just see what Jesus laid down.)
Forgiveness of our debt is the only possible solution, and only God forgives.
Lord, have mercy.
It is curious that Jesus introduces requesting forgiveness after requesting daily bread. My greatest need is God's mercy. Perhaps the sequence reminds that God is a generous God.
Jesus told a story set in their Temple:
The Pharisee stood by himself and prayed this prayer[a]: ‘I thank you, God, that I am not like other people—cheaters, sinners, adulterers. I’m certainly not like that tax collector! I fast twice a week, and I give you a tenth of my income.’
“But the tax collector stood at a distance and dared not even lift his eyes to heaven as he prayed. Instead, he beat his chest in sorrow, saying, ‘O God, be merciful to me, for I am a sinner.’ I tell you, this sinner, not the Pharisee, returned home justified before God. For those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:11-13 NLT).
I depend on the mercy of God.
How clear was it to Jesus' contemporaries that they each depended on the mercy of God, lest they come under the righteous anger of God? Did their very clear Biblical sacrificial system make that plain, even to those far from the Temple precinct?
One of the New Testament authors has this:
Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins (Hebrews 9:22 NRSVUE). The author expounds the former system and refers here to that ancient requirement and gift: for the life of the body is in its blood. I have given you the blood on the altar to purify you, making you right with the Lord. It is the blood, given in exchange for a life, that makes purification possible (Leviticus 17:11 NLT). That blood-focussed practice is a very long way from my culture but makes clear the possibility of mercy. Surely it always did to the receptive heart. (I do not know how the rabbis re-interpreted the sacrificial system after their temple was irretrievably lost to them.)
Jesus' blood was shed once, for all. The benefit of his death is available to all.
As we
Here is a crunch point. Both Matthew and Luke insist this belongs in their reports of Jesus. To pray this without forgiving is bad news. The unforgiving person asks to be unforgiven. This is a hard call. It seems human nature to cling on to being hurt, or unjust treatment, and to want vengeance, to pay back, to retaliate.
God recognises harm done to you. You forgiving does not justify people being allowed to continue to offend. Consequences are real.
See how Paul addresses this:
Do all that you can to live in peace with everyone.
Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say,
I will pay them back,”[a]
“If your enemies are hungry, feed them.
If they are thirsty, give them something to drink.
In doing this, you will heap
burning coals of shame on their heads”[b] (Romans 12:18-20, NLT).
If ever anyone had a catalogue of suffering from others it was Paul - see his life.
I note this is about life. Crime is rightly dealt with by the authorities - so God acts. All crime deserves to be dealt with, not least hate crime and thuggery. The plural, and even the present, "we have/do forgive", does not indicate a blanket denial of, or blindness to, culpable wrongdoing in the community. We share the task of being forgiving of received ill from another/others. We share the task of receiving forgiveness when it is offered.
God does offer forgiveness.
If God is going to be heeded, then all of the above applies, not just some bits.
Trial/temptation
The clause about temptation or trial has me asking God to preserve me from testing. That would be destructive testing, too hard to endure, testing designed to produce bad outcomes, to make you and me fail.
Notice the translations, eg: And don’t let us yield to temptation,[fn]
but rescue us from the evil one (Matthew 6:13 NLT).
Do you remember Jesus being put to trial by the evil one (devil, also called Satan)?
Then Jesus was led up by the Spirit into the wilderness to be tested by the devil (Matthew 4:1 NRSVUE). The CEV brings out the purpose construction in the grammar: The Holy Spirit led Jesus into the desert, so that the devil could test him (Matthew 4:1 CEV). The Synoptic Gospels make it clear it was by God's Spirit that Jesus came to be in that place, that situation. There was no mistake.
And what happened?
Jesus was presented with (very subtle) options to divert himself from God's ways to pursue "good" or appealing alternative things (see Matthew 4:1-11 and Luke 4:1-12).
Tempted to not trust God; to not rely on God's Word; to pursue worthwhile ends but not trust God. (The "tempting" of Jesus may be the topic of a future post.)
We need God's help.
In the world today, sadly, there are people facing ferocious trials to the point even of undeserved death...
And - could you make this request asking God to put a stop to people perpetrating violent disorder?
The evil
The expression is found in Matthew's model prayer and certainly means what is set against God. As seen in the alternative translations of Matthew, the expression may be read as a specific entity, "evil one", or as (an accumulation of) evil pressures and powers.
Is there anything wrong in our world? Are people really suffering severe trials? Is there any tendency for the powerful to oppress and exploit others? For the strong to overrun the weak? Of those who have, to wrest from those with less? I think our news shows all too clearly that there is malevolence, and the malevolence may be given effect through individuals, and those grouped with them. From this we ask God to deliver, rescue, protect us. May their malicious plans and agendas be brought to nought.
(Is prayer for protection from evil/the evil implied in Luke's prayer?)
Priorities?
What do you think - does the sequence (repeated in both presentations) of requests indicate my (our) priority of need? A kind of hierarchy? What are the priorities?
Assuming the filial relationship is genuine, then the priorities for God's child are:
- God's name (honour; reputation)
- God's kingdom (increase of loyal subjects; return of Jesus to reign)
- God's will (right ways of kindness and generosity for the good of all)
- Our bread (all we need to sustain and thrive in life)
- Our mercy (on account of Jesus to be treated by God as recipient's of mercy)
- Our forgiving (wiping slates clean and showing love)
- Our deliverance (from all that is evil; from harsh trial)
Please God.
Note: In my experience the (personal use) Luke version has been discarded. Instead, a variation of the Matthew version has been part of the culture, or just about. (It is less so now, and subject to valid criticism.) I point out: to his followers Jesus gave a model and a prayer. He did not create public ceremony or performance. Any follower, any time, and anywhere, is invited by him to use his prayer gift, even though it may not be uttered. He means his followers to be using the prayer.
May God bless you
Allen Hampton
PS: Jesus gave instructions about prayer.
Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them” (Matthew 18:19-20, ESV). Well, Jesus did make a promise. Is there not also an implied instruction, or at least suggestion?
(The context of the above - greatness struggles, and forgiveness problems, and living mercifully - is challenging.)
Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society. Used by Permission.
Scripture quotations marked (CSB) are from the Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Scripture quotations marked (NASB20) are taken from New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation, La Habra, Calif. All rights reserved. Used by permission. www.lockman.org
Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NRSVUE) are from the New Revised Standard Version, Updated Edition. Copyright © 2021 National Council of Churches of Christ in the United States of America. Used by permission.
Note: I retain the reference marking to footnotes [eg, a], but not the content. The footnotes may be found in the text, eg via Bible Gateway.
Scripture quotations courtesy BibleGateway.com, and
BlueLetterBible.org
Image by Clker-Free-Vector-Images from Pixabay
AL
14/08/24
17/08/24
09/09/24
04/12/24
No comments:
Post a Comment