LORD S PRAYER Setting and Source

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1 LORD S PRAYER The Lord s Prayer. Jesus model of prayer given to the disciples in Matt 6:9 13 and Luke 11:2 4. A succinct and powerful expression of how to pray in light of the gospel and the kingdom of God. Didache 8:2 records a nearly identical prayer, demonstrating its early adoption in the Church. Setting and Source The setting of the Lord s Prayer differs between Matthew and Luke. In Matthew, the teaching occurs during the Sermon on the Mount with the disciples and the crowds around Jesus. Following a series of six counter-cultural commands in Matt 5:21 48, Jesus offers three examples of what it means to do righteousness (τὴν δικαιοσύνην ποιεῖν, tēn dikaiosynēn poiein) and offers practical steps for those tempted to give in religious performances to win the applause of others (Matt 6:1; Garland, The Lord s Prayer, 216). The section on prayer in Matt 6:5 15 forms the second of three instructions on godliness. Each of the instructions in Matt 6:1 16 begins with the same phrase when you (ὅταν, hotan) followed by an action, give alms (ποιῇς ἐλεηµοσύνην, poiēs eleēmosynēn), pray (προσεύχησθε, proseuchēsthe), or fast (νηστεύητε, nēsteuēte). Jesus instructs the disciples not to carry that action out like the hypocrites (οἱ ὑποκριταὶ, hoi hypokritai) and then provides an alternative method (Garland, The Lord s Prayer, 216). In his teaching on prayer, Jesus instructs the disciples not to babble like the Gentiles (βατταλογήσητε ὥσπερ οἱ ἐθνικοί, battalogēsēte hōsper hoi ethnikoi) and offers an alternative model the Lord s Prayer (Matt 6:9 13). In Luke, the Lord s Prayer occurs following a time of prayer. It is given in response to one of the disciples asking Jesus to teach them how to pray like John s disciples (Luke 11:1). Schnackenburg points out that Luke wrote for Gentile-Christians and wanted to teach the young Christians coming out of paganism how to pray and to do so in the way Jesus prayed (Schnackenburg, All Things Are Possible to Believers, 62). Jesus simply states, when you pray, say (ὅταν προσεύχησθε λέγετε, hotan proseuchēsthe legete), as opposed to in this manner, then, pray (οὕτως οὖν προσεύχεσθε ὑµεῖς, houtōs oun proseuchesthe hymeis). Luke s version supports verbatim repetition Jesus endorses the communal and liturgical function of the prayer (Bock, Luke 9:51 24:53, 1050). On the other hand, Matthew s version is presented as a model to be emulated as opposed to something to be repeated verbatim (Hagner, Matthew 1 13, 147). This contrasts the stance appropriated by the early church the Didache records an almost identical prayer to Matt 6:9 13 and instructs, Pray like this three times a day (Didache 8:2 3). Luke s version does not contain the phrases your will be done (γενηθήτω τὸ θέληµά σου, genēthētō to thelēma sou), on earth as it is in heaven (ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς, hōs en ouranō kai epi gēs), or as we also have forgiven our debtors (ὡς καὶ ἡµεῖς ἀφήκαµεν τοῖς ὀφειλέταις ἡµῶν, hōs kai hēmeis aphēkamen tois opheiletais hēmōn). Matthew and Luke probably drew from the same original source; Luke s shorter version may be the most original (Nolland, Matthew, 283; Jeremias, The Lord s Prayer, 11; Davies and Allison, Matthew, 592), and Matthew s wording more closely approximates the original prayer (Nolland, Luke 9:21 18:34, 609; Hagner, Matthew 1 13, 145). Jeremias concludes that the two prayers serve as catechisms for distinct audiences The differences in these two primers on prayer are to be explained by the

2 fact that they are directed at very different groups of people (Jeremias, The Lord s Prayer, 9; compare Betz, The Sermon on the Mount, 372). The liturgical nature of the Lord s Prayer must also be considered it was familiar to the audience and was used in corporate worship in the early church (Didache 8:2 3). Nolland notes that the liturgical sections in the New Testament letters were edited in various ways and gospel accounts like Jesus words at the Last Supper include a certain amount of intervention by the gospel authors. Liturgical texts in the early church involved a complex mix of conservative preservation of wording along with adaptation and freedom of rendering (Nolland, Luke 9:21 18:34, 611). In the case of Matthew s version, Carter suggests that its language and theology [are] significantly shaped by Matthew s community and results from a liturgical use of the prayer (Carter, Recalling the Lord s Prayer, 516; compare Luz, Matthew 1 7, 369). Moreover, the inclusion of this familiar liturgical prayer evoked memories of Jesus earthly ministry to Matthew s original audience and helped them participate more fully in corporate worship (Carter, Recalling the Lord s Prayer, 524). Regarding the original source, Davies and Allison list three viable options to account for the versions of the Lord s Prayer (Davies and Allison, Matthew, 591): 1. Matthew 6:9 13 and Luke 11:2 4 both derive from a common source Q. Under this scheme, the differences between the two are the result of Matthew and Luke s individual tendencies when wording their gospels. 2. Matthew 6:9 13 draws from M, a source unique to Matthew; Luke 11:2 4 draws from L, a source unique to Luke. This suggestion fits in the sense that a liturgical prayer like this would not be edited but instead be reproduced in familiar form. 3. One of the prayers comes from Q, and the other from either M or L. Davies and Allison reject a fourth option that Luke drew from Matthew on numerous grounds including the absence of uniquely Matthean phrases in Luke and the surprising omission of Matt 6:10b, c, and 13b (Davies and Allison, Matthew, 592). Betz suggests that the three different forms Matt 6:9 13, Luke 11:2 4, and Didache 8:2 represent variations of the prayer in the oral tradition there was never only one original written Lord s Prayer (Betz, The Sermon on the Mount, 370). He suggests that if the original source was Q, Matthew s and Luke s versions came after independent versions of Q had developed over time (Betz, The Sermon on the Mount, 371). The differences may also be present because Jesus spoke the prayer on multiple occasions. Morris argues, If Jesus seriously meant this to be a form to be used verbatim or as a model, it is highly unlikely that he would have enunciated it once only (Morris, Matthew, 143). Hagner contends that dependence on a common source is unnecessary probably the prayer was handed down in slightly differing versions in churches of different geographical regions (Hagner, Matthew 1 13, 145). Bock suggests, That we have two versions of the prayer makes another point: the issue is not the prayer s exact wording, but its themes. Thus, more important is the prayer s emphasis the stress is not on personal items, but on a shared concern for the relationship with God and approach to him (Bock, Luke 9:51 24:53, ). The Lord s Prayer exhibits commonalities with the Kaddish, a Jewish prayer commonly used in synagogue gatherings. In spite of these parallels, the Lord s Prayer distinguishes itself [from] most other Jewish prayers of antiquity by three

3 characteristics (Davies and Allison, Matthew, 595): 1. The simple and intimate address 2. Brevity and succinctness 3. Its eschatological orientation Betz concludes, All ancient sources agree in ascribing the Lord s Prayer to Jesus There is no reason on scholarly grounds to doubt this ascription (Betz, The Sermon on the Mount, 372). The doxology ending to the prayer For Yours is the kingdom and the power and the glory forever. Amen. was not present in the earliest manuscripts. It was likely a later addition (Morris, Matthew, 149; Blomberg, Matthew, 121). Structure The Lord s Prayer is commonly divided into two parts: 1. A prayer directed toward God (Matt 6:9 10; Luke 11:2). 2. A prayer for daily needs (Matt 6:11 13; Luke 11:3 4). Each part contains three petitions three Thou-petitions addressing God s honor and three we-petitions addressing the suppliants need (Keener, Matthew, 214). Some see a fourth petition in the second set deliver us from evil reflective of an asymmetric balance as in some psalms (Keener, Matthew, 214). The structure of the prayer in Matthew can be represented as follows: (Matt 6:9a) Address (Matt 6:9b 10) Thou-petitions Your name be made holy Your kingdom come Your will be done (Matt 6:11 13) We-petitions Give us this day our daily bread Forgive us our debts Lead us not into temptation and deliver us from evil Luke s version of the prayer can be divided as follows (Marshall, Luke, 457): (Luke 11:2a) Address (Luke 11:2b) Prayer for God s Purposes (Luke 11:3 4) Prayer for Personal Needs Theology The Lord s Prayer describes the prayer relationship between the disciples and God. Blomberg suggests that the model set forth in the Lord s Prayer would be more aptly named The Disciples Prayer, as it expresses how the disciple of Jesus should pray not the Lord (Blomberg, Matthew, 118). Craig Keener, who calls it The Kingdom Prayer, notes seven significant features of the prayer in Matthew (Keener, Matthew, ), which can be similarly seen in Luke: 1. Jesus bases His model prayer on an intimate relationship with God (Matt 6:9,

4 compare Luke 11:2a). Father (πάτερ, pater) probably translates the Aramaic Abba and is almost equivalent to the English Daddy (Blomberg, Matthew, 119). Fathers held a critical role in first-century Jewish society fathers were viewed as strong providers and examples on whom their children could depend (Keener, Matthew, 216). Such a relationship with God results in prayer that is not a complex ritual, but a simple cry of faith predicated on an assured relationship (Keener, Matthew, 216). Jesus model prayer demonstrates that disciples on earth have direct access to their Father in heaven (ἐν τοῖς οὐρανοῖς, en tois ouranois). 2. The prayer seeks God s glory first, not the petitioner s own needs. The three Thoupetitions appear in sequence before the we-petitions. The disciples were taught to orient their prayer toward God s glory first. The first petition centers the disciple on God, asking that God s name be magnified in every area of life (Osborne, Matthew, 228). In the first-century world, the name and the qualities associated with the name went together (Morris, Matthew, 144). Hence, the petition Let your name be sanctified asks not only that God s name be held in honor, but that God Himself would be properly recognized as holy. Together, the first three petitions focus exclusively on God and his agenda as believers adore, worship, and submit to his will before they introduce their own personal petitions (Blomberg, Matthew, 119). 3. Disciples long for the coming of God s kingdom and the doing of His will (Matt 6:9 10, compare Luke 11:2b). Jesus teaches the disciples to orient themselves to the future coming of God s Kingdom. This points to a time when all evil will be done away and people will gladly submit to [God] (Morris, Matthew, 145). In addition, The gospel is the announcement that God s promised rule has now begun in and through the work of Jesus so the disciples are thus encouraged to pray that what has begun in the ministry of Jesus, what they have now begun to participate in, may be experienced in all fullness (Hagner, Matthew 1 13, 148). This prayer is also a summons to righteous living that is consistent with that future longing (Keener, Matthew, 220). 4. The fourth petition expresses dependence on God for daily sustenance (Matt 6:11; compare Luke 11:3). Like the Israelites in the desert depending on God for manna, disciples should depend on God for the daily provision of bread (Keener, Matthew, 221). The phrase Give us this day our daily bread (Τὸν ἄρτον ἡµῶν τὸν ἐπιούσιον δὸς ἡµῖν σήµερον, Ton arton hēmōn ton epiousion dos hēmin sēmeron) can be translated as bread for the coming day (Morris, Matthew, 146). Hagner suggest that embedded into this petition for bread is a petition for a daily experience of what will ultimately be true after Jesus return (Hagner, Matthew 1 13, 150). There is freedom in this dependence on God The prayer for physical sustenance frees disciples from becoming mired in futile worry over their subsistence (Matt 13:22) and frees them for the task of seeking first the kingdom of heaven (Matt 6:33) (Garland, The Lord s Prayer, 222). 5. The fifth petition entreats God to release the community s debts before Him (Matt 6:12; compare Luke 11:4a). In Matthew our debts (τὰ ὀφειλήµατα ἡµῶν, ta opheilēmata hēmōn) must be forgiven; in Luke it is our sins (τὰς ἁµαρτίας ἡµῶν, tas hamartias hēmōn). However, debts before God represent sins, as they normally did both in Jewish teaching and in the Aramaic term used for both concepts (Keener, 223). The second part of the clause states, as we also have forgiven our

5 debtors (ὡς καὶ ἡµεῖς ἀφήκαµεν τοῖς ὀφειλέταις ἡµῶν, hōs kai hēmeis aphēkamen tois opheiletais hēmōn) a sentiment that is repeated again in Matt 6: Morris does not consider this a requirement for forgiveness from God It is not that the act of forgiving merits an eternal reward, but rather it is evidence that the grace of God is at work in the forgiving person and that that same grace will bring him forgiveness in due course. (Morris, Matthew, 149). Similarly, Garland writes, Forgiveness is not dependent on our having forgiven others first. But persons should not expect to receive from God what they are not prepared to bestow on others (Garland, The Lord s Prayer, 223). Embedded into the model prayer is a petition for forgiveness and an expression of a desire to forgive others. 6. The final petitions plead for God s protection in testing (Matt 6:13; compare Luke 11:4b). Blomberg contends that the most likely reading is don t let us succumb to temptation or don t abandon us to temptation (Blomberg, Matthew, 120). This petition may be understood as referring primarily to final tribulation at the end times Perhaps again the future is primarily in view, but the petition is expressed in such a way as to leave open application to ordinary testing in the present age. Such testing again anticipates the great final test (Hagner, Matthew 1 13, 151; see also Keener, Matthew, 224). Morris sees it as a plea for protection against everyday trials the expression seems to point to testing in general rather than one specific test (Morris, Matthew, 148) and is more likely to refer to a test that can occur at any time (Garland, The Lord s Prayer, 225). 7. The kingdom prayer is a communal prayer. All of the first person pronouns in the prayer are in the plural give us, forgive us, lead us and point to a collective posture before God in prayer. Drawing from the prayer s Jewish context, Keener notes that similar prayers recognized the needs of the whole community, and Jesus prayer is no exception (Keener, Matthew, 226). As Carter notes, participation in the prayer resulted in the gifts of order, community, and transformation (Carter, Recalling the Lord s Prayer, 529). Bibliography Bandstra, Andrew J. The Original Form of the Lord s Prayer. Calvin Theological Journal 16, no. 1 (1981): Betz, Hans Dieter. The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain (Matthew 5:3 7:27 and Luke 6:20 49). Hermeneia. Minneapolis: Fortress Press, Blomberg, Craig. Matthew. The New American Commentary 22. Nashville: Broadman & Holman, Bock, Darrell L. Luke, Volume 2: 9:51 24:53. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Books, Byargeon, Rick W. Echoes of Wisdom in the Lord s Prayer (Matt 6:9 13). Journal of the Evangelical Theological Society 41, no. 3 (1998): Carson, D.A. Matthew. Pages in The Expositor s Bible Commentary 8. Grand Rapids: Zondervan, Carter, Warren. Recalling the Lord s Prayer: The Authorial Audience and Matthew s Prayer as Familiar Liturgical Experience. Catholic Biblical Quarterly 57, no. 3 (1995): Davies, W.D. and Dale C. Allison, Jr. A Critical and Exegetical Commentary on the

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7 1985. Turner, David. Matthew. Pages in Cornerstone Biblical Commentary 11. Carol Stream, Ill.: Tyndale, Van Bruggen, Jacob. The Lord s Prayer and Textual Criticism. Calvin Theological Journal 17, no. 1 (1982): Van Elderen, Bastiaan. When Do We Forgive? Calvin Theological Journal 33, no. 1 (1998): Wright, N.T. Thy Kingdom Come: Living the Lord s Prayer. Christian Century 114, no. 9 (1997): JASON C. KUO 1 1 Kuo, J. C. (2012, 2013, 2014). Lord s Prayer. In J. D. Barry, L. Wentz, D. Mangum, C. Sinclair- Wolcott, R. Klippenstein, D. Bomar, D. R. Brown (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.