Dexter W. Etchison
Much attention has been given to the assertion this passage
of scripture incorrectly has been given the designation of “The Lord's
Prayer.” This is based on the accurate observation of the instruction,
“When you pray, say . . .” comes from Jesus as a response to a
request to teach his disciples to pray as John the Baptist had. The response
could be seen as a prayer that would distinguish the disciples of Jesus from
followers of other teachers. “The Disciple’s Prayer” theory
is undermined by the absence of this prayer (in this form) in the rest of
the New Testament. This prayer takes prominence in the liturgy of the Early
Church as witnessed by its inclusion in the Didache. However, one wonders
if this prominence would not be reflected more explicitly in the New Testament
(NT) record if it were common to repeat it at the time those writings were
being written.
“The Disciple's Prayer” scenario also informs “The
Model Prayer” explanation of this prayer. According to this understanding,
the prayer was never meant as a rote recital. It served as an indication of
the elements to be included in the disciple’s prayers. Again, this proposal
is not explicitly reflected in other NT accounts of prayer.
Another idea is the prayer represents some essential features
of a community centered on Jesus. This is supported in part by the proximity
to the account of Mary and Martha. The prayer represents the teaching one
might receive as one chose “the better part” just as Mary had
done. This “better part” of listening at Jesus’ feet is
being carried out over the centuries by those who say the words of the prayer
Jesus taught his disciples.
All of the above ruminations on the significance of this prayer
as it stands in Luke provide viable understandings of this prayer. And yet
they are only beginning points for a 2,000 year history of usage and contemplation
of the prayer known as “The Our Father.” It is described in the
Catechism of the Catholic Church as a “summary of the whole Gospel.”
If we delve into the content we find an elegant distillation of the convictions
of the Christian faith. Perhaps the need to establish identity distinct from
other communities prompts the disciple’s question. The same need persists
to our own time and Jesus answer still addresses it.
“Our Father” establishes the community and family
relationship that is part and parcel of the Gospel message. At the same time
it speaks of familial affection and implicit assent to the authority of God.
That assent is deepened in the phrase “hallowed be your name”
(v. 2). As it is the name of the Father that is hallowed and not just the
person, the prayer opens up the appreciation of God’s sacredness. Christianity’s
recognition of the holiness of God’s character opens up the vistas of
credibility to accept Jesus and perhaps the possibility of holiness in those
that belong to the Father’s family.
God is in heaven and yet the phrase “your kingdom come”
captures the eschatological reality of the future establishment of His presence
(v. 2). The phrase “your will be done on earth, as it is in heaven”
embraces the present reality of believers who do not wait to yield but participate
now as a body responding to that will (Matthew 6:10).
The relationship and the trust engendered in this prayer flow
naturally into supplication. “Give us each our daily bread” is
a request reminiscent of Jesus’ instruction to “feed my sheep”
(v. 3). It is fitting we call on God to provide our needs since it is abundantly
clear He has met them in the past. It is perhaps not fitting we should leave
off the request since it smacks of ingratitude.
We have the forgiveness of sin/debt/trespass that sparks so
much debate. The debate may have more to do with different concepts of what
sin is than with translation, but the concept of forgiveness is a key to Christianity.
Although some commentators will minimize the reciprocal relationship between
our forgiving and God’s forgiving, it is as much a duty of Christians
individually and of the Church corporately to forgive as it is to spread the
Gospel and serve others. It may be those things cannot be accomplished without
forgiveness.
Christians depend on God’s protection and not their own
efforts. God’s grace does not lead to temptation and does deliver us.
(For the full manuscript
of this sermon go to www.preachersmagazine.org and click on “Sermons.”)
In preaching this text, I would like to revisit the notion this
prayer is Jesus’ prayer. I will try to make this assertion without minimizing
the important assertions made by those who would rather dispense with the
title, “The Lord's Prayer”.
I will point out how Jesus’ life exemplified the reality
of this prayer. As His Father’s Son, Jesus called on and honored God.
Jesus submitted to His Father’s will. Jesus’ needs were provided.
Jesus was delivered from temptation.
All of this will be fodder for the call to not only pray as Jesus taught but to live as Jesus lived. One definition of “prayer” is “one who prays.” No matter what we call these words Jesus taught his disciples to say, those that pray it sincerely may be considered “The Lord's Prayers."
