Matthew 6:5-15

D. THE MOTIVES OF THE WISE AND GODLY MAN (Matthew 6:1-18)

3. HIS MOTIVE FOR PRAYING TO GOD. (Matthew 6:5-15,)

TEXT: 6:5-15

5.

And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.

6.

But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee.

7.

And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.

8.

Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

9.

After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name.

10. Thy kingdom come. Thy will be done, as is heaven, so on earth.
11. Give us this day our daily bread.
12. And forgive us our debts, as we also have forgiven our debtors.
13. And bring us not into temptation, but deliver us from the evil one.

14. For if ye forgive men their trespasses, your heavenly Father will also forgive you.
15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

THOUGHT QUESTIONS

a.

Examine your own prayer-life to determine whether your prayers are filled with empty forms and repetitions. For whose ears do you pray?

b.

How did Jesus intend this model to be used as a pattern for all prayers? Are these words He uses an outline of ideas to which we may add our personal formulation of the content, or does Jesus intend that we use precisely His words, adding nothing?

c.

If we take Jesus-' words as a general model for our own praying, do we follow the emphasis of Jesus, putting the things that are important to God first? Or do we usually lapse into the routine personal requests?

d. What does it matter if we avoid the hypocritical externalism in the prayers of the Pharisees, or even if we learn the correct wording of the Lord's model prayer, if we fail to grasp what underlies prayer?
e. Jesus taught us to pray: Hallowed be thy name. How does lack of humility in him who prays show that he does not really reverence God-s name? How does lack of sincerity profane God's name?
f.

Someone has observed that men probably really pray only a few times in their lives, while the rest of their prayers are mere vain repetitions. Do you agree?

g. Do you think that it is right for God to recompense (reward, repay) people for praying? (See Matthew 6:6) Why do you say this?

h. Is it possible for a man to be completely sincere in his prayer and yet destroy the very spirit of ideal praying, through his self-centered petitions?
i.

Do you think that it is absolutely necessary to retire to a closet or inner chamber for prayer? Why do you say this?

j.

Is this model prayer really a model intended for use throughout all time, or intended for use only by Jesus-' disciples before the beginning of the Church? Some say no. Do you agree?

k.

How does our concept of God affect our capacity or willingness to hallow His name?

l.

Is it always possible to remain unaffected by the fact that others are listening to our prayers offered in their hearing? How would Jesus-' admonition about private praying and His condemnation of hypocritical prayers, help us to concentrate properly?

m.

Can you think of occasions when one must necessarily pray to God, when there are others present who have no intention of entering into the spirit of the prayer, an occasion on which one would be compromising or denying his -' faith. were he not to pray?

n.

If pagan deities are really non-existent and an idol is nothing (Cf. 1 Corinthians 8:4), then why would Gentiles have reason to believe that they shall be heard. to the point of continuing their prayers for years?

o. If our Father knows our needs before we ask him, why pray then?
p. Is it possible that Jesus intended the phrase Thy will be done as an explanation of the petition Thy kingdom come? What makes you answer the way you do?
q.

In what sense is it true that our sins may be described as debts? To whom would we owe these debts? Had we paid them, how would we have done it?

r.

Do you think that forgiving those who sin against us is as important as faith. repentance or baptism? How do you justify your answer? Do you live and teach in harmony with your answer? But is God so hateful toward His creatures as really to bring any of them into temptation?

s. You Christians pray, Bring us not into temptation. Is this not a really useless, meaningless petition?

PARAPHRASE

And when you pray, do not behave like the hypocrites, for they are fond of standing up and praying in the meeting-houses and on the street corners so that everyone will see them. Truly I say to you, they have been paid their wages in full. But you, whenever you pray go into your room, shut the door and pray to your Father who is in secret. Your Father who sees all secrets will pay you.

Now when you pray, do not speak without thinking (using meaningless repetitions) as do the pagans to their gods. Their idea is that they will obtain a hearing in accordance with the wordiness of their prayers, Do not imitate them, since God your Father knows your needs even before you ask Him, So pray like this:

-Our heavenly Father, may your Name, Person and character be held in reverence! Your kingdom come: may your will be done on earth as it is done in heaven!
-Give us today our daily food. Forgive us what we owe you in the same way as we have forgiven those who owe some obligation to us, Do not bring us into trials which might become temptations to us, but rescue us from the evil one.-'

For if you forgive others their sins against you, your heavenly Father will forgive you too. But if you do not forgive others, neither will your Father forgive your sins against Him!

SUMMARY

Praying to God while seeking the praise of men brings its own dubious results, but it automatically throws a switch that cuts God completely out of the communication. Hence, God has nothing to do with rewarding such hypocrites. True .prayer, offered to the Father alone, must be hidden from men's eyes and praise. Empty repetition is useless, since your Father who is a true and living God needs not to be informed in great detail. Keep your prayer simple like the model given.

NOTES

3. HIS MOTIVE FOR PRAYING TO GOD (6:5-15)
a. He prays only to glorify God, never self.

Matthew 6:5 Ye shall not be as the hypocrites. See on Matthew 6:1. Jesus lays another specific charge against the hypocrite: loving to stand and pray in the synagogues and on the street corners. Their sin is not in the standing and praying publicly, but in their being seen of men and loving it. Standing while praying, as such, is not censured (Cf. Mark 11:25; Luke 18:11; Luke 18:13), but the pride which feeds on praise for piety is condemned. Their choice of such places for prayer was not mere chance in the sense that at the hour of prayer they happened to find themselves in some public place, but rather they made it their point to be found praying at the prayer hours. They derived particular enjoyment from this habit. (philousin) He does not condemn public prayer for the public benefit, in which others participate. Rather He denounces private devotions made public for private benefit. To be seen of men: they may have formally addressed their prayers to God, but they really directed them to men. Thus God had nothing to do with either hearing or answering their prayers. This is why the hypocrite has no reward coming from God. (Matthew 6:1) To be seen of men is all the reward they sought and got: they have received their reward.

But is there no danger even in leading public prayer during congregational worship? Indeed so, for the one who prays probably will find it no simple matter not to remember the many critical ears listening. It is too easy to desire to be regarded as a highly spiritual person, who enjoys exalted communion with God. Perhaps the worst form of pride is the desire to appear humble. One must examine his heart to determine whether his prayer would be simpler and shorter were he praying alone with God and whether the manner or content of his prayer is being affected by those who listen. This must never be construed as forbidding public praying for others as an expression of their common prayer. The Lords word, applied to this situation not immediately intended by His warning, remains a warning to the individual who is called upon to pray in congregational worship, that he, on behalf of the congregation, place sincere petitions before God.

b. He prays unostentatiously.

Matthew 6:6 But thou. Observe the change from plural to singular, a remarkable change from the preceding lessons addressed to the audience in general. This change of address is reinforced by six second person personal pronouns in this one Greek sentence, as if Jesus were saying, And now, my disciple, a word to you personally.

(1) The place of prayer: thine inner chamber, The closet (KJV) is any room that provides a place for private prayer. The use of a room is Jesus-' vivid way of rendering concrete some specific place where one can pray undisturbed by others-' eyes. (example: 2 Kings 4:33) The chamber is not absolutely necessary to fulfil Jesus-' instruction, since He justified a publican who prayed in the temple with a right heart (Luke 18:13). The disciples saw and heard Jesus pray. (Cf. Luke 3:21; Luke 9:18; Luke 9:29; Luke 11:1) He encouraged His -' disciples to unite in prayer, even if just two or three of them so met (Matthew 18:19-20). He purified the temple to be a house of prayer for all the nations (Mark 11:17), The early Church met together for prayer (Acts 1:14; Acts 4:23-31; Acts 12:5; Acts 16:25). Many a time Jesus-' own inner chamber-'- was the solitude of the great out-of-doors. (Mark 1:35; Luke 5:16; Luke 6:12) Thus, Jesus means any place of privacy which permits being alone with God.

(2) The privacy of prayer: having shut thy door. This emphasizes the strictness of the solitude, for Jesus is concerned that His follower learn how to isolate his spirit in the midst of the crowd, the hurry, the confusion and lure of the world, and how to talk with God in perfect intimacy. Even those who pray in public must learn to shut out of their mind all awareness of human listeners, at least to the extent that they neither fear their censure nor seek their praise.

(3) The privilege of prayer: pray to thy Father in secret. This face-to-face encounter of a conscience with its God is calculated to create a sense of the proper perspective: though He is your Father, yet when you call upon Him, you should expect Him to act like a God, like the Ruler of the universe, who has a mind and a plan of His own, In this solemn, searching situation before one's God, no other considerations must enter in to hinder the transformation of the individual as he seeks God's will. Perhaps there lives a recent convert who does not feel himself ready to address the Father, being afraid he be not ready to commune with such a holy God. But the man who has been a Christian several years and yet cannot pray is a man in danger!

(4) he promise of prayer: thy Father who seeth in secret shall recompense thee. who is k secret is more than a description of the invisible God. Jesus uses this particular phrase to draw a relation in the mind of the hearer between the invisible God to whom he is to pray and the invisibility of his prayers to the eyes of others. Though no other ever see the fervency of your devotion, and thus can never praise you, yet the Answerer of prayer, who knows your every secret motive and the most inarticulate desire, reads your heart and answers accordingly.

What an incentive to sincerity! Not only does Gad hear the most secret longings of the heart, uttered when external circumstances make difficult a posture that would indicate to others that one is praying, but He also sees the divergency between our true desires and our formal prayers. For instance, one may secretly pray that God's will be done in his life concerning a particular temptation, while really wishing that the temptation could be realized. But sincerity before God means that we pray exactly as we really are, always seeking to bring what we really are into line with what we ought to be according to the Father's wishes.

The other side of the question must be stated here for balance. There are occasions when private devotions or prayers must be continued though others may be present and see. If one refuses to pray through fear of men, is this not rather a hypocrisy of the opposite sort? Should one refuse to pray because of the intimidation of others, would it not be an open denial of one's secret faith? (See Daniel 6:10) However, extreme care should be taken to avoid ostentation even here, lest hypocrisy develop. After all, Jesus nowhere specified certain hours or places of prayer. The legalistic Pharisees had done this and had destroyed the spontaneity of true personal religion. Rather, He causes the soul to examine its motives for praying each time, and in this spirit it will make its own times and opportunities for prayer. Thus, man is ever on the testing block to prove his real reasons for desiring to be with God.

c. He prays properly earnestly concerned about what he says, avoiding thoughtless repetition. (Matthew 6:7-8)

Matthew 6:7 Not as the Gentiles do. Be not therefore like

unto them. If it be demanded why Jesus chose the pagans as a

negative point of reference, holding them up for criticism instead of
censuring the rambling repetitions of the Jewish elders (Barclay, I,
196, notices two pertinent examples), let it be observed that He
does this for several reasons:

1. The gods to whom the pagans continuously repeated their cries differ greatly from the God of Israel, your Father. Heathen deities, being the perverse inventions of human imagination, never answer prayer. Thus, their devotees, duped by their credence in their supposed existence, are forced to beseech these non-entities with a never-ending, useless succession of prayers. (Cf. 1 Kings 18:26; Acts 19:28; Acts 19:34)

2. By using the Gentiles as an example of what not to do, Jesus brings to the Jewish mind a classic example of the general principle readily accepted by the Jews: Now we all admit that the Gentiles heap word upon word to no end, since their gods are quite incapable of hearing or answering their prayers, Therefore, do not act as if your God is no better than theirs. By condemning-' a major practice, flagrant among the pagans, Jesus touches every like example among the Jews, without ever mentioning them, However, some Jews, repeating their prayers to the true, living God, did so sincerely, quite innocent of the erroneous theological implications of their habit, and they thus could not be entirely blamed for it.

3. The difference in enlightenment between the Gentiles and Jews should be tremendous. They think that they shall be heard for their much speaking. This conclusion arises from their constant struggle with non-existent gods, from their seeming successes caused by freaks in nature or else by the generous blessing of the true God, and from the deceptive preachments of profiteering oracles and priests, But the Jews had no reason ever to think this, since God had always demonstrated Himself more than ready to answer their prayers. (Cf. Psalms 91:15; Isaiah 55:6; Isaiah 58:9; Isaiah 65:24; Daniel 9:20-23; Daniel 10:12)

Gentiles: see also on Matthew 5:47; cf. Matthew 5:43 on enemies.

Matthew 6:8 Your Father knoweth: this is the key to solution of the I whole problem of hypocritical ostentation and pagan repetition, for God knows heart motives as well as what things ye have need of. We matter to God! There are times in our life when we despise ourselves because of the painful awareness of our sin and unworthiness. But God's detailed concern about each of our individual needs restores our self-respect. (Philippians 4:6-7) By saying your Father, rather than God, Jesus refers to the Almighty, not merely as Ruler of the Universe, but in the terms of the special relationship with which His child might readily approach Him in confident trust. If Matthew actually wrote The God who is your Father, as attested by some ancient manuscripts, this effect is heightened, while at the same time throwing into contrast the impersonal, unheeding gods of the Gentiles, That the false gods of the pagans have a definite part of Jesus-' contrast is readily seen by seeking the logical subject of the passive verb they shall be heard, asking by whom do the Gentiles think to be heard? The answer is by their idol gods.

Your Father knows your needs before you ask him. Why pray then? Would it not be degrading to God, then, if we prayed at all? What if we omitted some detail in our request? Does not this phrase of Jesus reduce prayer either to a futile physical exercise or to an empty psychological auto-suggestion? These problems are born of a failure to apprehend Jesus-' antithesis, for His mean is understood when one grasps what He had in mind as the opposite of what He said. The true antithesis is not: ALL prayer involves informing a supreme being of one's needs in the hope that it will provide them; but: ALL empty repetition addressed to idols is unavailing. In this light, Jesus means simply, Your earnest prayers offered to your living, loving heavenly Father produce real results, since He is willing to answer the smallest, sincere prayer. The number of words has nothing to do with its efficacy. Thus, the basis of the objections to prayer is not to be found in Jesus-' actual meaning. God does not have to be pestered, coaxed or harangued to make Him give, even though the pagans regard their gods in this way. Our loving Father, unlike heartless idols, is more ready to answer our prayers that we are to pray! (Cf. Luke 18:1-8)

However, in applying His words, the problem remains: if God knows our needs already, why pray for them?

1. Because He wants to hear from us, because He desires our fellowship and love. This is the most natural relation that could exist between a Father such as He and children such as we. Jesus-' constant reference to your Father conveys a deeply personal sentiment that elevates the God-to-man relationship from one of Master-to-servant to one of Father-and-son, (Romans 8:31-32; 1 John 3:1-2; and especially in this Sermon on the Mount: Matthew 5:16; Matthew 5:45; Matthew 5:48; Matthew 6:1; Matthew 6:3; Matthew 6:6; Matthew 6:14-15; Matthew 6:18; Matthew 6:26; Matthew 6:32; Matthew 7:11)

2. Because the Father wants us to acknowledge our dependence upon Him, After all, He still gives and withholds (James 4:2). Presumptuous egotism tends to cause man to become self-sufficient, as if God were not providing every raw material that man himself must utilize, God's position as Father does not automatically obligate Him to shower needed blessings upon self-indulgent children who refuse to crucify their pride and kneel to the Father's will. (James 4:3)

3. Prayer is also necessary because of its psychological reaction in him who prays. It is not a mere psychological consolation by which the prayer convinces himself by an auto-suggestion that everything will be all right. Rather, right praying puts us into communion with Him so as to make us ready to receive those choice blessings He intended to give, In this private contact with God we see ourselves and our needs in a different perspective and we become better able to correct our own ignorance of our needs, Right praying is not consciously subjective nor just autosuggestion, that is, limited to and orientated toward man himself, The psychological factor of prayer lies in man's bringing his will into line with that of the Father by talking intimately with Him about his needs, desires and plans. (Cf. James 4:13-17; 1 John 3:21-22; 1 John 5:14-15)

4. We need to pray to express our gratitude for the Father's bountiful provision. (Philippians 4:6)

SOME APPLICATIONS

1. Prayers must never become a babbled formula in which the mind does not participate. The way our thoughts wander from our talk with God must be recognized for the lack of reverence it is for Him whose audience we have requested. This involves our learning to concentrate our complete attention upon the Father alone. But the same prayer-routine of requests each day becomes just as surely a string of beads as any pagan repetitiousness. Any such mechanized attempt to gain God's favor must necessarily be doubly dangerous: it fails of its object and it deceives the one who SO prays by causing him to suppose he is really using the right means of communicating with his God, when in reality he is merely repeating words. One saving discipline would be the constant effort each day to concentrate upon expressing one's daily requests in more personal, fresh language, since stereotyped terminology tends to remove prayer from the realm of sincerity and vitality.

2. Beware of prayers that become associated with certain occasions. Surely every happening in life should be brought into the presence of God, but care should be taken lest the tendency develop to revert to the same prayer for the same occasions. Examples are numberless: thanksgiving at meals, praying at the Lord's table, benedictions, pastoral prayers, etc.

3. Systematic praying is not an unmixed blessing. It could be a blessing if it helps those, who are careless in their prayer habits, to develop a closer, more regular walk with God. But a system can become a curse when it devolves into a thoughtless ritual to be completed. But prayer is not a gadget, nor is pure praying in the process itself, i.e. in the mere counting of words or minutes. We must not become so engrossed in the action of praying that our purposes and motives be forgotten. There is no merit in setting 20 minutes a day to pray for 20 minutes, any more than a 50-word prayer is of more virtue than a 250-word sample. God looks at the heart, not the clock!

4. But heart-felt petitions, earnestly repeated, are not necessarily wrong, even though some people do become intoxicated with words endlessly repeated as a substitution for prayer. (Cf. the Romanists-' paternosters and are marias.) Yet, in offering some petitions, we are taught to be persistent in seeking the Father's will. (Luke 18:1 ff) Sometimes the only difference between such persistent praying and mere empty repetition is the condition of the heart: the words may even be the same. Thus, two keys to a right heart are undivided attention fixed upon the Father, and earnestness of purpose. These are vastly more important than choice language or correct posture. Notice that Jesus prayed the same basic prayer three times in the garden. (Matthew 26:39; Matthew 26:42; Matthew 26:44) Paul also besought the Lord thrice. (2 Corinthians 12:8)

d. The Lord's model prayer. (Matthew 6:9-15)

(1) The wise and godly man approaches God as Father, whose Name he really hallows. (Matthew 6:9)

Matthew 6:9 After this manner therefore pray ye. How are we to do this? As a form in itself, the prayer may be used as it is. (Cf. Luke 11:2, When you pray, say.) Certainly, Jesus did not intend only a verbal repetition of this prayer, since Luke (Luke 11:24) gives it another form by omitting words and phrases reported here. Again, neither Jesus nor His disciples are ever reported to have prayed this form, although they prayed often. (Cf. Matthew 11:25-26; Matthew 26:36-44; John 17; Acts 1:24-25; Acts 4:23-31) He intends this prayer to be a format, an example of correct prayer, to function as a model or an outline upon which we may build our own supplications. One important element omitted from Jesus-' model, that He added later when His disciples were more prepared to receive it, was the signature, in my name. (See John 16:23-27; John 14:13; Matthew 18:19-20; Colossians 3:17) Until His disciples grasped something of His nature, He did not include this feature. However, this is not to say that He could not have included it, for He could have done so with the specific purpose of reaching them who He was and in what new relation they were to stand before God through Him.

Since unaided man hardly knows how to approach God (Cf. Romans 8:26), it is viral that Jesus reveal a list of the most important matters which every prayer should touch. Thus, the extent to which our prayers deal with (in one way or another) the significant issues that Jesus included in this model reveals the degree of seriousness we attach to our Lord's wisdom in exhorting us to pray after this manner,

Pray ye, But what individuals or group constitute this ye? Jewish contemporaries of Jesus? only His disciples of every age? Yes, both. because the conscientious praying of this prayer cannot help but bring the farthest outsider into the kingdom, since the implications of its phraseology covers a multitude of requirements. Who could ever really pray, Thy will be done, without offering willing submission to all that God has revealed of His will?

Our Father who art in heaven. What dynamic propositions are included in these simple words of address?

1. Our God is Father. This truth settles our relation to the unseen world: we need not fear a host of unknown forces out there, since we abide in our Father's love. He is not merely Ruler of the universe, but Father, not just a Father as conceived by just any religious orientation, but the God and Father of our Lord Jesus Christ,-'-' as He revealed Himself historically and personally in Jesus. (Cf. John 1:14; John 1:18; John 3:13; John 5:17-18; John 12:49-50; John 14:6-7; John 17:3; Matthew 11:27) The idea of God as Father is hardly an OT concept, although some passages suggest it, (Cf. Deuteronomy 32:6; Psalms 103:13; Psalms 68:5; Isaiah 63:16; Isaiah 64:8; Jeremiah 3:4; Jeremiah 3:19; Jeremiah 31:9; Malachi 1:6; Malachi 2:10) It took Jesus to reveal Him as Father. Therefore, He is Father in a special sense to those who accept Jesus-' revelation. (John 1:9-13; 1 John 1:3; 1 John 2:22-23; Ephesians 1:5)

2. He is our Father: this speaks of our relation to others who are His children. We share this glorious relationship: God is no man's exclusive possession. Selfishness is eliminated a t the outset. Even in the most sublime moment of exalted conversation with the Father, our mind must be alive to the uncounted hosts who, with us, call upon the Father, ALL of the personal petitions (Matthew 6:11-13) maintain this altruistic motif. (Study the content of Paul's prayers, to see how his concentration upon God brought to mind all the other Christians: Romans 1:7-10; 1 Corinthians 1:3-9; Ephesians 1:15-19; Ephesians 3:14-19; Philippians 1:3-11; Colossians 1:3-14; 1 Thessalonians 1:2 ff; 2 Thessalonians 1:11; Philemon 1:4-6) Note that though Jesus teaches us to pray Our Father, He Himself never so addressed God in His prayers. Usually He says, My Father. His unique deity stands out even in His prayers.

3. He is our Father in heaven. This majestic description of His palace reminds us of the scope of His existence and His infinite elevation above us. (Cf. 2 Kings 8:27; Isaiah 66:1-2 a; Jeremiah 23:24; Hebrews 12:25) Not only has He set His dwelling in the heavens where He rules (Psalms 11:4; Psalms 103:19), not only has He established there His throne of grace (cf. Hebrews 4:14-16; Hebrews 7:26; Hebrews 8:1), but there He would have us place all our desires, hopes and dreams (Matthew 6:20; Psalms 73:25; Philippians 3:20; Colossians 1:5; 1 Peter 1:4). But can we truly address His as Father in heaven, when we really seek only earthly ends? (Cf. Luke 17:32 in context) This strikes an immediate contrast between this heavenly God and all the gods of the earth who must dwell in temples made by human device and whose subjects are their human inventors.

4. He is our Father whose name must be Hallowed. This indicates the character of our relationship to Him. This great God, who would have us call Him Father, is still God whom we must approach with awe, wonder, reverence and devotion! Father must never be cheapened to an easy sentimentalism or a crude vulgarity. (Cf. Notes on Matthew 5:33-37) What a sharp rebuke is this both of common blasphemy and of the refined hypocrisy of those who utter God-s Name in prayers addressed to the ears of men! It cuts deep into blind partisan zeal and outward wickedness that would hide behind God-s Name, as if it somehow justified all practices done in its shadow. (Cf. Isaiah 52:5; Ezekiel 36:18-23; Romans 2:24; 1 Timothy 6:1; Titus 2:5; 2 Peter 2:2)

Even a cursory reading of the OT usage of the Name of God reveals that the Name does not mean simply that word by which He is called, such as Elohim, Adonai, El Shaddai, Jehovah, El Roi, or some other distinguishing title. (Cf. Psalms 48:10; Psalms 33:21; Psalms 61:5; Psalms 111:9) Technically, this figure of speech is a metonymy of the adjunct, i.e. the name of something is mentioned instead of the thing itself. So, Hallowed be thy Name means Hallowed be Thou thyself. Just as no name has reality by itself, but is only real or has meaning as it reveals, describes or indicates that for which it stands, so God's Names have meaning only as they reveal different aspects of God Himself. His Name emphasizes His nature, character and personality as He reveals Himself to man, His Name draws attention to His glorious attributes of omniscience, omnipotence and omnipresence as well as His matchless moral character of holiness, love, justice and mercy. And Jesus is at the heart of everything that God-s Name reveals. (Cf. John 10:30; John 14:9; John 17:6; John 17:11-12; John 17:26) Therefore, Jesus is not asking us to hold in superficial regard certain words which refer to the Deity; far from it! Our prayer must be, May I do what is in my feeble power to accord your nature and character, as represented by your Name, that unique, honored place which You deserve.

How may we hallow, treat as holy, or reverence God's Name? By simply doing all that is involved in worshipping God: Him. Jesus forbids the irreverence of a disobedient life. (Luke 6:46) We must live up to the dignity of so noble a relation as that with our Holy Father. We hallow His Name by giving thanks at every remembrance of His goodness, by our utter humility, and, most of all, by our submission to His will, Meditate upon John 12:27-28 in the context of Jesus-' sermon Dying to Live, and glory in the Lord's own example of upholding God-s will even in the face of certain personal suffering. (Cf. Peter's exhortation 1 Peter 3:15)

Note how perfectly connected is every part of the prayer: before we are capable of reverencing His Name, we must know and confess what sort of God He is. We would feel little reverence for a deistic god who winds up the universe like a giant clock, flings it out into space to run down, and turns his back upon our problems because he is not interested in us. Nor could anyone take the pagan gods very seriously, with their all-too-human vices. But our God, as we know Him through His Word, is the perfect balance of wisdom, power, righteousness and love. He is not unwilling to hear so that He must be cajoled into listening, nor is He ignorant of our needs. This kind of God shows Himself worthy of all our adoration, our reverence, our service.

(2) The wise and godly man seeks first God's kingdom and His righteousness by submitting himself to God's will. (Matthew 6:10)

Matthew 6:10 Thy kingdom come. Thy will be done, as in heaven, so on earth. The word kingdom to Jesus-' Jewish audience would immediately call up in their minds visions of the great messianic rule of the Son of David (Mark 11:10; Luke 14:15; Luke 17:20-21; Luke 19:11; Acts 1:6). However mistaken may have been their concepts regarding the kingdom, yet Jesus DID come to establish God's kingdom. (Matthew 4:23; Matthew 10:7; Matthew 11:11-13; Matthew 16:18-19; Matthew 16:28; Matthew 21:31-32; Matthew 26:29) Historically, the kingdom was concretely realized when the Holy Spirit descended upon the apostles on Pentecost, thus empowering them to open the doors of the kingdom to as many as the Lord our God shall call unto Him. (Acts 2; Acts 8:12; Acts 19:8; Acts 20:25; Acts 28:23; 1 Corinthians 15:24; Colossians 1:13; Hebrews 1:8; Revelation 1:6; Revelation 5:10; Revelation 20:6) Thus, some would object to praying this petition on the ground that the Church, the most obviously visible and practical evidence of God's reign upon earth. has already come. But it is significant that Jesus did not say, Thy Church come, for the Church and Kingdom are not necessarily Co-extensive, One may be part of the Church and yet not be fully part of God-s Kingdom. (Acts 14:22; 1 Corinthians 6:9-10; 1 Corinthians 15:50; Galatians 5:21; Ephesians 5:5; 1 Thessalonians 2:12; 2 Thessalonians 1:5; 2 Timothy 4:18; James 2:5; 2 Peter 1:11) Therefore, if the kingdom I& defined as the perfect submission of the will of man to the reign of God, there is no time at which this phrase is outdated, Indeed, we may pray for the consummation of all things in God's glorious rule (1 Corinthians 15:24-28). Artificial and exclusive distinctions that force the kingdom of God into a dispensational or a millenial framework are false at worst, and at their best are inadequate whereinsofar true. There will always remain a sense in which God's rule is not completely acknowledged by even the best of Christians. It is unfortunate that this should be so, but it will probably remain so until the judgment. Any admission of imperfection or failure to love is an index of the extent to which God's kingdom has not come in one's heart, an indication of the point at which God-s will is not being done by the Christian as he knows it IS being done in God-s heaven. (Cf. Romans 14:17)

Thy will be done. This formulates the best definition of God-s kingdom ever expressed in the life of the individual, in the government of the universe, in God's moral victory at the consummation of the ages. In these simple words rests the simplest statement of man's deepest commitment, his most far-reaching confession and his most satisfying decision. Each time man prays this way, he aligns himself with the ultimate Creator and Governor of stars and sparrows, of men and morals! There exists no greater religion than to pray these words sincerely and to walk consistently in the light of their implications. What are some of these implications?

1. As in heaven so on earth. The manner matters: the example is clear, God-s celestial servants render Him constant, prompt, humble and cheerful service, (Cf. Psalms 103:10-22; Isaiah 6:1-8; Daniel 7:10; Hebrews 1:14) Doing God's will is not a matter of perfect obedience when we are finally ushered into His presence at the end of time, but a practical putting into effect His slightest wish on earth right now!

2, Thy REVEALED will be done, God has expressed that part of His total purpose which He expects us to get done. (Hebrews 1:1-2; Hebrews 2:1-4; Matthew 7:21; Matthew 12:50; Matthew 18:14; Matthew 26:42; John 6:29; John 6:39-40; Romans 12:2; Ephesians 1:3-14; Ephesians 5:17; Ephesians 6:6; 1 Thessalonians 4:3; 1 Thessalonians 5:18; 1 Timothy 2:1-4; Hebrews 10:36; Hebrews 13:21; James 1:18; 1 Peter 2:15; 1 Peter 4:2) Can we really pray thy will be done, if we question His wisdom, deny His right to our obedience or resent any of His commands? Further, can we pray thus, if we have made little or no effort to search His Word for every indication of His will as it touches every phase of our life? In this petition we pledge ourselves to do things God's way whereinsofar He has actually revealed His will, and we pledge our opposition to all that opposes Him. (Cf. Romans 8:5-17; Ephesians 2:1-3; Ephesians 4:17-24; Ephesians 4:27; Ephesians 5:1-20; James 4:4; Romans 1:18-32) But even our opposition must be accomplished in conformity with God's plans for our dealing with His enemies and opposition.

3. Thy UNREVEALED will be done. The Father has wisely not told man everything that is part of His will for the universe. God's unrevealed will for our lives may be seen in certain events, joyous or calamitous, which the disciple accepts. (Study Acts 21:1-14; Romans 15:32; 1 Corinthians 4:19; James 4:15; 1 John 5:14) If we have placed our lives wholly under our Father's control, we may accept without murmur, hesitation or doubt whatever He chooses to send, whether suffering, trials or crosses. This decision is already made when one submits himself to the will of God, and is maintained by continued commitments as each situation arises. This is not a tone of defeated resignation or of bitter resentment because of the irresistibility of God's judgments, but the willing, glad choice that is sure of God's wisdom and love.

If, then, seeking first the progress of God's kingdom means willing, active, personal obedience to His will, then let us do the little everyday duties here and now with all deliberate vigor, so as to fulfil our part in promoting His reign on earth! God has revealed enough in His written Word to keep us so busy doing the things that really matter that we shall have little time to worry about the unknown facets of His will of which He has not informed us.

(3) The wise and godly man acknowledges God as the Giver of all

Matthew 6:11 Give us this day our daily bread. This petition begins a series of three petitions for self, but, observe, they follow those which glorify God and put man in his right place before God. The man, thus orientated toward God and consumed with a real passion for His kingdom, turns to three personal needs: food, forgiveness and fortification.

Our daily bread. Matthew and Luke (Luke 11:3) use one of those rare words in Greek that is so rare it has been found only once elsewhere in the history of the Greek language: epiousios, usually translated daily. Since word meaning is discoverable from the many examples of the way people use the word, epiousios is almost incapable of translation. Barclay (I, 217) states that that other Occurrence of the word was on a woman's shopping list which contained an item beside which this word had been written. He assumes that the word means for the coming day, that is, as we arise in the morning we pray, Give us today the bread for this day which lies before us. Others, deriving the Greek word from various roots, construe it to mean: necessary for existence, or for the following day, or bread for the future, or bread that comes to the day, that belongs to it., or bread for the next day. Whatever the actual meaning of the word, the best explanation must take into account the accompanying words of our authors who say, Give us today (Matthew) and everyday day by day (Luke: to kath hemeran, cf. Luke 19:47; Acts 17:11). These words would lead one to conclude that the word epiousios does not refer to time at all, since that element is specifically mentioned in other words. Further, the word must modify bread in some way. If so, it may mean, Give us that food portion which is coming to us, that is, we are asking for that ration which God apportioned to our need even before we pray. (Cf. Matthew 6:8; Matthew 6:32; Proverbs 30:8)

Jesus is trying to teach us total dependence upon God. What a supreme introduction this petition is to the section which develops it! (Matthew 6:19-34)

I.

Ours is a NECESSARY dependence upon God for anything that sustains life, for bread does not mean just so much wheat baked and cut a certain way. (Psalms 37:3-4; Psalms 37:25; Acts 17:25-28) And since our dependence is necessary, we must neither presume upon nor despair of God-s provision, (Matthew 4:3-4, see Notes)

2. Ours is a DAILY dependence upon God: today, day by day. As long as it is called today, we do not need tomorrow's bread (Matthew 6:34; Psalms 127:2). This kind of trust cancels that anxious worry about the distant and unknown future which is so characteristic of the life that has not learned to depend upon the Father. As a matter of fact, we are given only one day at a time with which to live anyway: every morning of the world is always another today, never a feared tomorrow. We must live one day at a time, confident of the Father's provision. The Jews had to learn this (Exodus 16:1-21) and so must we (James 4:13-16). But this dependence does not dispense with-' our daily work for today's bread (Ephesians 4:28; 1 Thessalonians 4:11-12; 1 Thessalonians 5:14; 2 Thessalonians 3:6-13; 1 Timothy 5:8) Rather, it is an acknowledgement of God's power working in us to earn that which He provides (Cf. Genesis 3:19; Deuteronomy 8:1-20, esp. Deuteronomy 8:18) Each day we must work as well as pray for food, since without God we can do nothing and without our effort and collaboration God will do nothing for us.

3. Ours is a HUMBLE dependence upon God. It is for bread that we ask, not luxuries. What a rebuke is this of our constant struggle and straining after more and more of this world-s good things of life! Since all we have has been given to us, our pride and selfishness are thereby rebuked. Too often we claim to be rich, increased in goods and have need of nothing, when in reality we have to knock at the Father's door for even a crust of bread. We are debtors to God for every bit of sunshine or rain, every mineral and every faithful farmer that has been given to provide us our bread; otherwise we would have starved.

Quite naturally, the psychological result of sincerely praying this way is deep contentment and freedom from worries and freedom to spend the rest of our God-given time and energies in useful endeavor. (Philippians 4:6-7; Philippians 4:11-13; Philippians 4:19)

(4) The wise and godly man seeks forgiveness in relation to his own mercifulness. (Matthew 6:12)

Matthew 6:12 And forgive us our debts, as we also have forgiven our debtors. Having asked God to provide food that we might live, we immediately confess that we have no right to live. By asking His forgiveness for not having lived perfectly, we admit that it is only by His grace that we could even hope to live. But before we are able sincerely to beseech God-s forgiveness, we must honestly face the fact that we need to pray for it. If we view our sins as only a disease, only a human weakness, merely a social embarrassment, or an impersonal moral deterioration in the race, then we need not bother God with prayers like this, But we must see sin in its true light as rebellion against God's government, a factual disobedience of His law, an insult to His character and a rupture of our relations with the Father. (See notes on Matthew 5:48)

Our debts is a figurative phrase meaning sins (Cf. Luke 11:4), especially those sins of omission. When some deed of love is left undone, that failure is sin and becomes something owed but not paid. (Cf. James 4:17; Luke 12:47)

As we have forgiven. How about our prayers? Are we always sincere when we say these words? Would we really want God to use this measure on us? Have we really forgiven even if the offence has been committed 70 times seven? (Cf. Matthew 18:22) One must be fully aware of what he is doing when he utters this frightening petition, for it is quite clear that if one prays it with some unsettled quarrel or some unhealing grudge or animosity, he is asking God NOT to forgive him! (cf. Matthew 5:21-26)

Our forgiving others is not a meritorious act in itself which somehow obligates God to forgive, without regard to other factors, just anyone who chooses to forgive an offence. Only Christ's death can be the ground for our being pardoned. (Acts 4:12; Romans 3:22-26; Romans 5:6-11; Hebrews 9:14; Hebrews 9:22; Hebrews 9:26-28; Hebrews 10:10; Hebrews 10:12; Hebrews 10:14) But our forgiving others IS a condition or necessary qualification our position under God's grace. So long as we harbor implacable resentment toward others, it is presumptuous to hope for His mercy for ourselves. (See Matthew 6:14-15) Why must we be merciful? (Matthew 5:7)

1.

Because forgiveness is a quality which demands of us that moral disposition seen in the Father when He forgives us. By exercising mercifulness, we grow to be more and more like the Father (Luke 6:36).

2. Because there is no virtue more becoming those of our sinful condition: we need mercy! (Cf. Matthew 18:21-35)

3. Because mercy and forgiveness bring with them humility, self-denial, love and peace-making.

Jesus offers a simple safeguard against our overevaluation of men's praise. If we remember that they are sinners in need of God's mercy as well as our forgiveness, this fact greatly reduces the value of their praise in our own eyes, What difference does it make to a condemned man whether his fellow criminals think highly of him or not?

Our debtors. Jesus-' words debts and debtors, as indicated before, refer principally to sins; hence, they do not require that all financial arrangements to pay be merely forgotten or forgiven. Otherwise, normal business relations could not exist without some type of credit system. However, if circumstances render a debtor incapable of paying, the disciple may feel compelled to forgive and forget even that financial debt. However, Jesus-' word covers all manner of social debts. (See on Matthew 5:23-26) The principle is clear: our debtors must be forgiven before we can pray aright. While it might be true that we hesitate to forgive them at the moment they sinned against us, yet we will have to have already forgiven them before we may seek our own forgiveness from God. Even though we yet call them our debtors in the prayer, it is obvious that we no longer really think of them as such, since we have released them of that obligation.

(5) The wise and godly man confesses his own vulnerability to temptation and his need for God's help. (Matthew 6:13)

Matthew 6:13 And bring us not into temptation. But, is God so wicked as to expose any one of His creatures to temptation? But so to ask is to formulate the wrong question, since we are not to blame God for our temptations (James 1:13), because He is not the real source of our temptations (James 1:14-15). How shall this dilemma be solved?

The first part of the answer is found in the meaning of the word usually translated temptation (peirasmos) or (-to tempt (peirazein). Their primary meaning is to put to a test, to test, to prove; hence, any such trial or test that reveals the quality of the thing tested. By extension of meaning, these words take on the additional significance: to test with a view to discover one's weakness in order to cause him thereby to sin. Thus, the same word (peirasmos) may be taken either as an examination of quality or else as a deliberate attempt to trick into sin. Unfortunately, even the same situation in our lives possesses both of these qualities. How do we tell the difference? The difference between a temptation to sin and a test of character lies in the viewpoint from which it is considered.

GOD'S VIEWPOINT:

a. God never tempts anyone to sin. (James 1:13) Therefore, from His standpoint, that in which we are praying not to be led certainly is not temptation.

b. God does put men to tests that try their strength. loyalty and their ability for further service. (Cf. Genesis 22:1-19; Exodus 20:20; Deuteronomy 8:1-3; Deuteronomy 8:16; Deuteronomy 13:3; Judges 2:22; Judges 3:1; Matthew 4:1) He also helps them to overcome the tests and emerge as stronger, finer men. (1 Corinthians 10:13; Hebrews 2:18; Hebrews 4:15; 2 Peter 2:9) Any of His tests, whatever its particular nature, is designed by God to produce His character in us. (Hebrews 12:1-11)

c. Although God does permit Satan to tempt us, these temptations are, as far as He is concerned, tests of our loyalty to Him. As God views them, Satan's temptations are but another form of useful testing the nature of our steadfastness and another means of producing an even more durable character in us, ever more capable of resisting temptations. (Cf. Job; Hebrews 11:37)

d. God does not test us by misrepresenting the case, as does Satan. Nor does God bait us to do evil. But He does force us to make the moral choice involved in any trial. God's purpose is to make us decide, causing us to grow.

2. SATAN'S VIEWPOINT: It seems that Satan's purpose is always to destroy us by tricking us into sinning. (Cf. Matthew 4; Luke 4; Acts 5:3; Acts 26:18; 1 Corinthians 7:5; 1 Corinthians 10:12-13; 2 Corinthians 2:11; 2 Corinthians 4:4; 2 Corinthians 11:13-15; 2 Corinthians 12:7; Ephesians 2:2; Ephesians 6:12; 1 Thessalonians 3:5; 2 Thessalonians 2:9-12; 1 John 4:4; 1 John 5:19; Revelation 12:9) He misrepresents and deceives us by making wrong appear to be right and quite justifiable, while he makes right and good to appear unnecessary, fanatical or even wrong, (Cf. Matthew 13:22; Romans 16:18; 1 Corinthians 3:18; 1 Corinthians 6:9; 1 Corinthians 15:33; Galatians 6:1; Galatians 6:3; Galatians 6:7; Ephesians 4:14; 2 Thessalonians 2:3; 1 Timothy 6:9; 2 Timothy 3:13; Titus 3:3; Hebrews 3:13; James 1:22; 1 John 1:8; 1 John 3:7; 2 John 1:7) These passages also note some of Satan's secondary lines of approach.

3. OUR VIEWPOINT:

a. We may rejoice in those trials which assail us, knowing that they help to produce in us steadfastness and perfection of character. (Romans 5:3-4; James 1:24; 1 Peter 1:6-9)

b. Yet, we must not desire to be tempted, for only fools rush into temptations where the Son of God says it is dangerous to tread! Jesus knew the power of the Evil One, and here He warns against a foolish seeking to be tempted. This phrase, bring us not into temptation, but deliver us, rises right out of His wilderness experience. It is a cry that is real and pleading.
c. Deliver us from the evil one: fearing Satan's influence and our own ruin, we pray to be delivered from him. He is quite capable of twisting any of God's tests into a temptation that would destroy us, if we would but yield.

d. Knowing our own natural weaknesses (James 1:14-15), we ask God not to lead us into these trials of flesh and spirit. Though it be natural that we cringe from the fires of testing, yet we admit, by saying Deliver us.. that God will certainly thus refine our souls.

So, our prayer not to be led into temptation must mean: Do not bring us into those crises of soul that, in view of our weakness and Satan's deceit, could become for us temptations.

Another interpretation, which arrives at the same conclusion, regards Jesus-' word temptation as an example of the figure of speech, synecdoche, by which a part is put for the whole or vice versa. Therefore, Jesus mentions temptation, which is but a specific part of all those trials which put the conscience into crisis. Or, if Jesus means temptation as a metonymy, a figure by which the name of one thing is exchanged for that of another because of some relationship between them, then, since all trials could become temptations to sin or could contain enticements, the Lord is indicating the most dangerous side of our trials. However, He cannot be construed as meaning that God is the Author of the temptations themselves.

Finally, Jesus may not have even meant temptation by that neutral word that He actually used (peirasmos). Instead, if we follow the primary meaning, we understand Him to mean, Do not bring us into trials or tests, in the same sense in which He pleaded with the Father to let that bitter cup of suffering pass from Him, fully knowing that it was to that very end for which He had come into the world. (Cf. Matthew 26:39; Matthew 26:42; Matthew 26:44 with Matthew 20:28) Some might object that this would be praying a prayer about which we knew there was little prospect of its being answered according to our intent. Yet, who knows the mind of God or what He would do in our behalf beyond what He has already promised? However, as in the Gethsemane prayers so also in our petitions, there must be a humbly submissive nevertheless, not as I will, but as thou wilt. (Cf. Matthew 6:10) This is tacitly admitted between the yearning of the soul to avoid hard trials, and his entreaty to be delivered from the devil who most certainly hurls his awful attacks during these trials that one knows must surely come.

Praying this prayer, we admit our vulnerability to temptation. But we also admit the weaknesses of others: Lead US. deliver US. Thus, when we pray, we are agreeing not to be the stumbling-block in the way of others nor be their devil. (Cf. Matthew 16:23; Matthew 18:1-14; Romans 14:1 to Romans 15:1; 1 Corinthians 6:12-20; 1 Corinthians 8; 1 Corinthians 10:23-33) Further, we agree not to become our devil by deliberately throwing ourselves into the path of temptation. (Cf. Matthew 26:41; Mark 14:38; Luke 22:40; Luke 22:46) Unfortunately, most of us keep one eye open to the temptation we pray not to be led into. Thus, even the devil cannot be blamed for our yielding. Therefore, if we would cooperate with God as He rescues us from danger, we must make use of those means which He has provided. (1 Corinthians 10:13) The only sure protection against the confusion and deception involved in most trials is to live so constantly with the truth that the false or twisted values or reversed judgments be immediately exposed for what they are. God has already provided the surest protection in the truth of His word. (2 Peter 1:3-4; Cf. Matthew 4:1-11 and Jesus-' use of that Word) Observe the close relationship between being sanctified in the Word and being guarded from the wicked one (John 17:6-19). This disciple's prayer, a cry of weakness, leans upon God, the Master of all circumstances who can do something about them (2 Peter 2:9), fully assured of His strength that perfects itself in our weakness, (Cf. 2 Corinthians 11:30; 2 Corinthians 12:9-10; 2 Timothy 3:3; 1 John 5:18)

DOXOLOGY: For thine is the kingdom the power, and the glory forever. These beautiful words provide a fitting closing to this prayer, but the earliest evidence for the use of these words in connection with the prayer is around 130 AD., in the Didache. There is no clear evidence that either Matthew or Luke wrote these words. Rather, the proof is clearer that the early Church adapted this prayer for congregational worship by adding the popular doxology as a conclusion. Thence it found its way into some early manuscripts and was handed down with the prayer, until discovered and removed.

Matthew 6:14-15 See Notes on Matthew 5:7 and Matthew 6:12. We must substitute our failure to forgive with real forgiveness of failures if we expect the Father to show us mercy. (Matthew 18:35; Mark 11:25; Pa. Matthew 18:25-26) Thus, God-s forgiveness puts us under heavy obligation (Ephesians 4:32; Colossians 3:13). For excellent examples of human forgiveness, study Joseph (Genesis 45:1-15; Genesis 50:17-21); David'S kind of forgiveness as he ran from Saul: he just kept running and kept forgiving (1 Samuel 24; 1 Samuel 26); Paul, having been so maltreated by the Jews, yet could not keep from praying for their salvation. (Cf. Acts 14:19; Acts 17:1-13; Acts 21:27 to Acts 23:22 with Romans 9:1-3; Romans 10:1-3)

FACT QUESTIONS

1. Explain thy kingdom come. What is meant by the kingdom in this petition? In what sense may this petition be intended, for instance, by the Jewish disciples of Jesus, who first heard Him? by a Christian?
2. List the elements of the Lord's Prayer which should be included in our prayers.
3. List some of the great public prayers of the Bible, in which men did not go into their closet, shut the door and pray to the Father in secret.
4. List as many prayers of the Bible as you can, in which the same basic petition is repeated two or three times or more, and yet it is obvious from the context of these prayers that they were heard of God and were not vain repetition.
5. What is the closet (KJV) or inner chamber? Show how Jesus intended this word, by citing examples from His prayer life and that of the apostles who applied this teaching.
6. What kind of repetition in praying did Jesus mean to condemn?
7. What is meant by Hallowed?
8. Explain how God's Name is to be Hallowed.
9. What is meant by God's Name? Is this to be taken literally, or as a figure of speech? If a figure, what figure would it be, and what is the reality for which the supposed figure stands?

10. In what sense is it true that God is in secret? (Matthew 6:6)

11. Why did Jesus criticize the vain repetitions of the Gentiles? List several reasons why Jesus would not necessarily have mentioned the repetitiousness of the Jews in this particular argument.

12. What is the antithesis of Jesus-' words Your Father knows your needs before you ask Him? How does a correct recognition of this antithesis help to understand what He means by these words?
13. What other elements, plainly indicated in other passages, should form part of our prayers, although they have not been listed in the petitions of the Lord's model?
14. Is the concept of God as Father an Old Testament concept? That is, is the evidence plentiful or scarce that the Jews readily thought of God as their Father? What difference would this make in view of Jesus-' revelation of God?
15. What is meant by will in the phrase: Thy will be done? What does this will include? Can men know this will? Has God revealed any of it? How or where?

16. What is admitted as true by the phrase: as in heaven?

17. Mentally divide the Lord's Prayer into six basic petitions. What single idea characterizes the first three requests? the last three?
18. What lessons does Jesus want us to learn by praying for our bread each day?
19. How does Luke's version of this prayer help us to understand Jesus-' intent behind the words debts and debtors? Must we dissolve all our financial arrangements by which others owe us money, before we may pray for God's forgiveness? Who are our debtors?
20. What does Jesus mean by the word temptation? Literally or figuratively? If figuratively, what figure of speech is it? What other translations are possible for Jesus' original word?
21. What is the earliest evidence for the popular doxology that is often added to the model Jesus gave, to give it a fitting conclusion?