In our last article we examined prayer as a major component of the Old Testament. We saw that it was a spiritual discipline practiced for more than a thousand years by God's people who believed that the God of Abraham, Isaac and Jacob was a God who was both approachable and caring.
It is understandable then that prayer also plays a pivotal role in the New Testament. We see this most clearly when Jesus is approached by his disciples with the request that he teach them how to pray. This request can be found in Matthew 6:9-13 and Luke 11:2-4. For many of us it might seem odd that the disciples, good pious Jews, would need Jesus to teach them "how to pray." After all they had been praying all of their lives. Context helps us understand their request. Jesus had been critical of those who prayed long-winded public prayers in order that they might be acknowledged as spiritually superior individuals. That being the case the disciples desired to know how they ought to pray. He then gave them a formula for prayer which has come to be known as The Lord's Prayer.
For those of you who read last week's article you will remember that we followed the ACTS model for prayer (Adoration, Confession, Thanksgiving, Supplication). The obvious question then is if Jesus gave us a model, why ought we to have another model? My response is that much of what is in ACTS is also contained in the Lord's Prayer. Thus they work together as a means of teaching us about prayer. My hope is that this will become clear as we examine Jesus' model prayer.
"Our Father in heaven, hallowed be Thy name…" We begin with Adoration. The concept of "hallowed" means that we acknowledge that God is holy, meaning something or someone that inspires awe and reverence. The word "hallowed" is a reminder that when we address God we are not texting a friend or speaking with our best buddy. We are in communication with the creator and ruler of the universe.
"Thy Kingdom come, Thy will be done on earth as it is in heaven…" This phrase is an extension of the first phrase and its theme of Adoration. This is so because it reminds us that God is greater than we are and therefore God's will and the eventual establishment of God's kingdom are more important than our desires and our kingdoms.
"Give us this day our daily bread…" This next phrase is one of Supplication…which if we were strictly working with ACTS means it is out of order…yet it reminds us that it is acceptable to seek from God those things that we need. I realize that many Christians struggle with praying for their own needs (this may seem selfish). Jesus however teaches that this is an acceptable practice in part, I believe, because it reminds us that God is giver of all that we have.
"And forgive us our debts as we forgive our debtors…" We now reach Confession. Jesus makes it clear that confession and seeking forgiveness is central to a God-centered life. Without confession we would more than likely continue living in ways which are counter to the will of God. Confession allows for realignment. In addition we are to forgive others as we have been forgiven.
"Lead us not into temptation but deliver us from the evil one…" Once again we return to Supplication. We are taught that we are to ask God not to lead us into places where we might be tempted (recall Jesus being led by the Spirit into the wilderness to be tempted by Satan) as well as to protect us from the evil one who would lead us away from God. We are asking then for God's protection.
What is notable about this prayer is that it does not contain a portion for Thanksgiving. I would offer that a reminder to give thanks was unnecessary because any observant Jew was already giving thanks multiple times during the day. Jewish teaching was that one gave thanks for virtually everything; another day, food to eat, beauty in nature, the ability to perform good works and many others. In a sense thanksgiving did not need to be mentioned because a good Jew could not exist without it.
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