"Praying with Jesus"

Mt.6:5-15 Jan.13/02

At the heart of the Sermon on the Mount we find Jesus teaching his followers to pray a simple prayer that echoes through his whole life. "The Lord's Prayer" as we call it has become a key feature of Christianity, for it encourages us to share our innermost personal concerns with an infinite God. The assumptions behind the phrases depend on the basic truths that make Christ's way so wonderful.

Wellington said, "The Lord's Prayer contains the sum total of religion and morals." Madame de Stael is quoted: "I desire no other evidence of the truth of Christianity than the Lord's Prayer." This is potent stuff, a jewel encased in a few sentences. Now that it's no longer repeated in public schools as in the "olden days" when I was growing up, it's all the more essential that Christian parents be teaching their families the Lord's Prayer so they can say it "by heart" and in their heart.

Before we get to it, notice Jesus' introductory remarks to the whole subject of prayer in Mt.6:5-8. First, personal prayer is to be secret, not a production put on to be seen by others. The hypocrites in Jesus' day would pray aloud on street corners, the usual places where people stopped for business or to talk; they wanted to be noticed for their piety. That was the reward they sought. But Jesus urges us to pray in secret in our room, to our unseen heavenly Father. The word means "closet" or "den", wherever we can withdraw from the world, shut it out, and have fellowship with God alone. For Peter on at least one occasion it was a housetop (Acts 10:9); Jesus sometimes got away by going up a mountain (Lk.9:28). It doesn't matter where, just that it's not on public view, there aren't distractions, and you can focus on God.

Jesus adds that it's okay for prayers to be short. V.7 "And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words." One expert notes, "The pagans of this period no longer knew who the true God really was.They therefore joined together a variety of names or terms for God. As the magical papyri still attest, this led to the construction of endless lists so that the correct name of God might not be omitted during the incantation." Kind of a "gunshot" approach - name enough gods and you're bound to hit one! Other pagans sought to wear down their gods' resistance by going on and on in their prayers; the Roman philosopher Seneca said he seeks "to weary the gods". In Acts 19 we see an example of the Ephesians shouting for two hours straight, "Great is Artemis of the Ephesians!" as if carrying on about it made it any more true. I admired the Muslims for their frequent visible praying until a pastor recently told us they're just repeating a chapter of the Koran each time, the same chapter over and over. When Martin Luther visited Rome, he was shocked at how the priests there rattled through several masses in the time it took him to say one; that's prayer reduced to "babbling". Jesus is all for short prayers, be sincere and keep to the point. Bunyan said, "In prayer it is better to have a heart without words than words without a heart."

Jesus did on occasion pray through entire nights (Mt.14:23ff), and Paul speaks of continuous prayer (Rom.12:12; 1Thess.5:17). But Jesus emphasized that God knows our needs before we ask. Is.65:24 says, "Before they call I will answer; while they are still speaking I will hear." Although we're to persevere in prayer, we need not go on and on mechanically or by rote. He who knows the number of hairs on our head (Mt.10:30) knows us better than we know ourselves, and will respond to our need when we ask. The Almighty is shockingly aware of each of us and interested in us personally.

Overview: Setting our requests in light of God's larger purpose

Before we get into the details of the Lord's Prayer, let's step back a minute and note something significant about the overall form. Jesus doesn't say to pray "using these words" but to pray "thus" (in the Greek), using this model or example. We can tell by the parallel passage in Luke (11:1-4) that there was a fair amount of freedom in how the early believers recalled this prayer. It wasn't something the church strictly formalized or followed letter by letter. So think of these as categories, coathooks in your praying, paragraph headings. You may be familiar with the acronym A-C-T-S as an aid to prayer: adoration, confession, thanksgiving, supplication. It's a model that may be helpful to follow. Consider Jesus' model prayer in the same way; our talks with God may have this movement or flow to them.

Looking at it overall, the first half (vv9-10) focusses on God's agenda, before we get to the second half (vv11-13) which is our agenda. Jesus implies that prayer is more than a wish list for Santa Claus. God is not a vending machine, in which we put in a prayer request and get out what we desire. Prayer is getting in tune with where God's at much more than trying to become the ringleader of the universal circus ourselves. Commentator Schweizer notes the anticlimactic structure of the prayer moves from the large concerns of God to our own needs and problems. "Jesus sets his mind primarily on God and his coming Kingdom, and he illuminates the present in that light." "Precisely when we concern ourselves with God...will our own needs be met, and met better than by any amount of concern for ourselves." So the structure of the Lord's Prayer fits in very well with what Jesus says later on in v.33: "But seek first his kingdom and his righteousness, and all these things [ie material needs such as food and clothes] will be given to you as well." The problem with much of our praying is that we're in so much of a rush to get to our petty request that we fail to check in with God's majestic overall plan of activity, and see how or whether our request relates to the master plan. RLaw said, "Prayer is a mighty instrument, not for getting man's will done in Heaven, but for getting God's will done on earth." Hold on a minute -- what manner of God is this that harnesses His Kingdom's progress to our praying? Although God loves us dearly, He is vitally concerned with much more than just our personal fixes. There is a world at stake out there. Karl Barth said, "To clasp hands in prayer is the beginning of an uprising against the disorder in the world."

Moving into the actual prayer, we could call the first half

A. God's Ampleness: approachability, awesomeness, and agenda (9-10)

Jesus begins with the words, "Our Father in heaven." This was radical for Jesus' time, an unthinkably bold way of addressing deity. Jesus nearly got Himself stoned a couple of times for calling God His father, His hearers thought this blasphemy, as if making oneself equal to God (Jn.5:18;10:32). Yet because of Christ we have come to understand that God is Father, not only in the generic sense of being Creator of all humankind, but also in a special sense for those who receive Christ as Saviour. Jesus called it being "born again" (Jn.3:3); John writes, "to all who received him, to those who believed in his name, he gave the right to become children of God" (Jn.1:12). Paul described it in Galatians 4(6) this way: "Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, 'Abba, Father.'" Jesus has made possible for us an access or approach to the Almighty God that a pious Jew would not have dreamed of. Paul wrote, "For through him we both have access to the Father by one Spirit... In him and through faith in him we may approach God with freedom and confidence." (Ephesians 2:18;3:12) It's so easy to take that for granted.

Along with God's approachability, His awesomeness is emphasized: "Hallowed be your name." God is holy, ultimately sacred, venerable, to be revered. He warned the priests in Malachi 2(2,5), "If you do not listen, and if you do not set your heart to honor my name...I will send a curse upon you, and I will curse your blessings. Yes, I have already cursed them, because you have not set your heart to honor me...My covenant was with [Levi], a covenant of life and peace, and I gave them to him; this called for reverence and he revered me and stood in awe of my name." (Malachi 2:5 NIVUS) How much more ought we stand in awe of God for the New Covenant which brings eternal life and peace! For a good example of someone hallowing God's name, see David's prayer in 1Chron.29:11-13: "Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all." God is super special!

Jesus prays for God's agenda to happen in v.10: "your kingdom come, your will be done on earth as it is in heaven." Another version translates this, "Your pleasure be done." This is the phrase that clinches Jesus' prayer at the most awful crisis in his life, at the Garden of Gethsemane (Lk.22:42): "Father, if you are willing, take this cup from me; yet not my will, but yours be done." After all, what's most important in the universal scheme of things? What I want, or what God wants? Why would I even ask for something that would interfere with my loving Father's inscrutable game plan for my life and the lives of others? His will, don't forget, is to shape our character rather than assure our comfort. Whatever happens, God can turn it to good for those who love Him, who are called according to His purpose (Rom.8:28). He's trying to conform us to His Son's likeness; so let's not confuse the process with purely selfish desires.

This phrase, "your will be done", implies submission and obedience. Someone has noted, "It is mockery for disobedient lips to utter such a prayer." If there seems to be interference on your prayer line, are you sure God hasn't tried unsuccessfully to place a call first?

Many ancient manuscripts replace the phrase "your kingdom come" with, "may your Holy Spirit come upon us and purify us." God's government happens when we turn to Jesus and allow God to indwell us, drive our bus. Hearing the Spirit's guidance, are we ready to put God's will into action in our every decision, our every dealing? Then God's Kingdom has come in my circle of contacts. At the same time, the prayer also has in view the day when every knee will bow and God's will shall be fulfilled perfectly.

The second half of the prayer concerns

B. Our need: bread, forgiveness, protection (11-13)

"Give us today our daily bread." It's not asking for luxuries; in Biblical language, wine and fat meat are associated with the banquet at the end of time. No, we are to ask for our day-to-day needs, what's necessary. "Daily" translates a very rare adjective which refers to things required "for the coming day": kind of like a housekeeper checking over the pantry and making sure there's enough bread and milk for the next day. The Father loves us dearly and doesn't want us to be anxious about tomorrow. One commentator notes that the petition probably means, "grant that we may lie down to sleep, not with sense of abundance or surety against hard times, but simply without despair, knowing the coming day has been provided for."

Verse 12 is probably the toughest line, for it has a catch. "Forgive us our debts, as we also have forgiven our debtors." Our moral shortfalls are in view; we need release, forgiveness, a clean slate, a fresh start. Spiritual shrivelling through hard-heartedness is just as catastrophic as going without physical bread. Matthew's account uses the word "debts" to convey the idea of unfulfilled moral obligations, we're "owing" to God, we've shortchanged the eternal Judge. By the cross of Jesus, God offers to clear our account if we will only accept His grace and extend it to those who've wronged us.

In Matthew 18(21-33), Jesus tells the parable of a servant who's forgiven an incredibly huge amount of money, but turns around and throws his peer into the clink over an unpaid debt of a few dollars. When the master finds out, he takes the unmerciful servant to task, raging, "Shouldn't you have had mercy on your fellow servant just as I had on you?" We're told, "In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed." Perhaps with a subdued and stern tone Jesus added the moral of the story: "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart."

Back in Matthew 6(14f), right after the Lord's Prayer we find this matter expanded upon: if and only if we forgive others their sins, God will forgive us our sins. Jesus really spells it out so we can't miss it. Somehow, heavenly relations depend upon human relations. In God's eyes, life isn't compartmentalized into Sunday versus week-day business-day. He'll treat us as we treat others. Earlier in the Sermon (Mt.5:23), Jesus made the same point. "If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift." God shuns our most stupendous religious efforts if we don't show Him to others in our daily interaction.

The final request is for our protection. "And lead us not into temptation, but deliver us from the evil one." Surprisingly, Jesus prays to be kept from temptation, even though a devout Jew of the day might pray for God to test him so that he could demonstrate his total obedience - "strut his stuff", so to speak. Jesus teaches us to humbly ask God to protect us from evil's treachery, to keep us away from the vicinity. It's not that God directly tempts us; James makes it clear it's our own desire that does that (Jas.1:13f). But in a fallen world God does allow us to react to evil forces and impulses as a way of developing Jesus' faithful, resilient character within us. The phrase "the evil one" is ambiguous and could mean Satan, an evil person, or evil thing.

We're asking to be kept from those situations in which a wrong decision might almost force itself on us. 1Cor.10:13 does promise that God will provide a way out so we can stand up under temptation and not give in; but that's risky -- how much safer to avoid the temptation altogether!

What methods are you developing that will help this request come true for you? Can you start running as soon as you see temptation coming? In dealing with moral temptation such as lustful thoughts, one Christian counsellor gives men 3 seconds to reach for their pocket and pull out a pre-written index card which helps re-direct their thoughts to Christ and wholesome love for their spouse, if married. Young people in college are starting peer accountability groups, finding other Christians who will ask the tough questions and give them incentive not to stray in physical relationships. Ratings and reviews on videos can help us steer away from temptation. Keep the screen on the family computer in a spot where it's on view to others. We wouldn't counsel an alcoholic to hang around a bar, so with the Holy Spirit's help identify your potential "trouble zones" and learn to steer clear. It's freeing and saves a pile of headaches, besides preserving your intimacy with the Lord.

There are a couple of examples of prayer combatting temptation in Luke 22. In the first, Jesus tells Peter, "Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail." (22:31f) A little later, in the garden of Gethsemane, Jesus urges the disciples, "Pray that you will not fall into temptation." And God strengthens Jesus Himself as he wrestles with whether to carry out God's tragic but victorious will (22:40,43,46).

Wrapping Up

The Lord's Model Prayer is simple, but powerful. Theologically profound, but a child can learn it. It's refreshing in its intimacy, yet astounding in its implications. How exciting that an infinite God beckons us to approach Him as a dear father who knows and cares about our every need!

Evangelist Oral Roberts says his mother's advice is the best he has ever heard on the subject of prayer. He was a very ill 17-year-old when his mother said, Oral, you must give your life to God. Only God can help you now. And you must pray." He replied, "I don't know how to pray." "Oral you don't have to know how to pray. Just talk to God out of your heart. Tell him what you feel inside. That's what it takes to pray."

Later Oral Roberts said, "After all these yeas I have not been able to improve on my mother's advice: Just talk to God out of your heart. I can only add: Talk to God as a person...Do not think of him as being hundreds of miles away, although you know he is everywhere at the same time...To think of Christ as a person makes it easy for you to see him in your mind's eye...And so, when you pray, pray to God as a person." Let's pray!