Our father prayer

Summary

Our father prayer

Our father prayer

Our Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done; on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation; but deliver us from evil.

NIV – New International Version

“Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.”

Pater Noster

Pater noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.

 

The Pattern of Heaven: A Comprehensive Theology and History of the Our Father Prayer

Introduction: The Prayer that Changed the World

In the landscape of human spirituality, there are prayers, and then there is The Prayer. For two thousand years, a specific sequence of words has risen from the catacombs of Rome, the cathedrals of Europe, the underground churches of China, and the open fields of Africa. It is whispered by the dying and shouted by the triumphant. It is the “Our Father,” known historically as the Pater Noster or The Lord’s Prayer.

This is not merely a recitation; it is the very heartbeat of the Christian faith. St. Thomas Aquinas, the angelic doctor of the Church, famously called it “the most perfect of prayers.” Tertullian described it as “the summary of the whole Gospel.” To understand the Our Father is to understand the core DNA of Christianity itself—its view of God, of humanity, of the world, and of the future.

As a scholar who has spent a lifetime tracing the contours of Christian history and theology, I invite you to journey with me into the depths of these ancient words. We will not just read them; we will excavate them. We will explore the Jewish soil from which they sprang, the Greek nuance that defines their meaning, and the liturgical controversies that have shaped their usage. This is a definitive guide to the prayer that Jesus Christ taught the world.

Part 1: The Context – The Mount and the Plain

To fully grasp the majesty of the Our Father, we must first locate it in history. The prayer appears in two different contexts in the New Testament, providing us with a stereoscopic view of its purpose.

The account in the Gospel of Matthew (6:9-13) places the prayer at the center of the Sermon on the Mount. Here, Jesus is the New Moses, delivering the New Law from the mountain. The prayer is presented as the antidote to hypocrisy. Jesus contrasts it with the “heap of empty phrases” used by pagans who think they will be heard for their many words. In Matthew, the prayer is a model of liturgical structure—a catechesis on how to approach the Holy.

The account in the Gospel of Luke (11:1-4) offers a more intimate setting. A disciple, watching Jesus pray, is struck by the intimacy and power of His communion with the Father. He asks, “Lord, teach us to pray.” In this context, the prayer is a practical tool given to a follower seeking a relationship with God.

Both accounts reveal that this prayer was revolutionary. In First Century Judaism, there were many prayers (such as the Amidah or the Kaddish), but the Lord’s Prayer introduced a radical brevity and a shocking intimacy in addressing the Creator of the Universe.

Part 2: The Invocation – “Our Father, Who Art in Heaven”

The opening words act as the theological coordinate system for the entire Christian life.

“Our” (The Communal Nature) The prayer does not begin with “My Father.” It begins with “Our.” From the very first word, individualism is shattered. Even when prayed in the solitude of a closet, the Christian prays as a member of a vast family. It connects the petitioner to every other believer across time and space. It forces the one praying to acknowledge that their relationship with God is inextricably bound to their relationship with their neighbor.

“Father” (Abba) This is the theological earthquake. While the Old Testament occasionally refers to God as a Father to Israel collectively, it was rare for an individual to address Yahweh as “Father” in personal prayer. Jesus used the Aramaic term Abba. While some modern interpretations diminish this to “Daddy,” the term actually conveys a unique blend of intimacy and obedience—the respect a patriarch commands and the love a parent gives. It signifies that the universe is not a cold machine, but a home governed by a Person who loves us.

“Who Art in Heaven” (The Transcenence) Lest the intimacy breed contempt, the prayer immediately establishes God’s transcendence. “In Heaven” does not refer to a physical location in the clouds, but to God’s majesty, sovereignty, and otherness. It reminds the one praying that while God is close (Father), He is also holy (in Heaven). This tension between intimacy and awe is the hallmark of authentic Christian spirituality.

Part 3: The First Petition – “Hallowed Be Thy Name”

The first three petitions of the prayer focus entirely on God. This reorients the human heart away from self-centeredness.

To “hallow” means to treat as holy, to sanctify, to set apart. In the ancient Semitic mind, a “name” was not just a label; it was the essence of the person. To pray “Hallowed be Thy Name” is to pray that God’s character be recognized, honored, and revered throughout the cosmos.

It is also a missionary prayer. It asks that God’s reputation be cleared of the slander brought upon it by evil and by the hypocrisy of His own people. It is a plea that the way we live our lives would cause the world to look at God with wonder and respect, rather than cynicism.

Part 4: The Second Petition – “Thy Kingdom Come”

This petition brings us to the heart of Jesus’ message: the Kingdom of God (Basileia tou Theou). This is not a political territory, but the reign and rule of God. It is the sphere where God’s will is perfectly executed.

This petition is Eschatological—it looks forward to the end of time. The believer is crying out, “Maranatha! Come, Lord Jesus!” It is a protest against the current state of the world—against injustice, war, sickness, and death. By praying “Thy Kingdom Come,” the believer is declaring allegiance to a future reality and committing to live by the values of that Kingdom in the present. It is an inherently subversive prayer, declaring that Caesar (or any modern power) is not the ultimate authority.

Part 5: The Third Petition – “Thy Will Be Done on Earth as it is in Heaven”

This is the prayer of surrender. It echoes Jesus’ own struggle in the Garden of Gethsemane: “Not my will, but yours be done.”

To pray this is dangerous. It invites God to disrupt our plans, to overrule our desires, and to use our lives for His purposes. It acknowledges that heaven is the standard. In heaven, God’s will is obeyed instantly, joyfully, and completely. The prayer asks that the earth—and specifically the “earth” of our own lives—would reflect that same harmony. It is a commitment to active obedience, aligning human history with divine providence.

Part 6: The Fourth Petition – “Give Us This Day Our Daily Bread”

Here, the prayer pivots. Having addressed the glory of God, we are now permitted to bring our needs to the King. This petition is deceptively simple and linguistically complex.

The Greek word used for “daily” is Epiousios. This word is a hapax legomenon—it appears nowhere else in ancient Greek literature outside of the Lord’s Prayer and commentaries on it. Its meaning has debated for centuries.

• Temporal Meaning: “Bread for tomorrow” or “Bread for today.” It speaks to physical sustenance—the basic needs of survival. It teaches us dependence, echoing the Manna in the wilderness where Israelites gathered only enough for one day.

• Super-Substantial Meaning: St. Jerome translated Epiousios in the Latin Vulgate as supersubstantialis (super-substantial). This points not just to physical food, but to the Bread of Life—the Eucharist.

Thus, the petition covers the totality of human need: feed our bodies so we can live, and feed our souls with Christ so we can live eternally.

Part 7: The Fifth Petition – “And Forgive Us Our Trespasses…”

This is the only petition with a condition attached. In Matthew, the text uses the word “Debts” (opheilemata). In Luke, it is “Sins” (hamartias). The English tradition of saying “Trespasses” comes from William Tyndale’s translation and the Book of Common Prayer.

Regardless of the word, the concept is economic. Sin creates a debt. It creates an imbalance in the moral universe. We ask God to cancel that debt. But the kicker is the clause: “…as we forgive those who trespass against us.” Jesus is emphatic about this. Later in Matthew 6, He states, “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins.”

This implies that the heart that is closed to giving mercy is structurally incapable of receiving it. Forgiveness is a flow; if we block the outflow, we block the inflow.

Part 8: The Sixth Petition – “And Lead Us Not Into Temptation”

This line has caused more confusion than any other. Does God lead people into temptation? The Book of James says clearly, “God cannot be tempted by evil, nor does he tempt anyone.”

The Greek phrase is nuanced. It can be understood as “Do not allow us to enter into the test.” It is a prayer of humility. It acknowledges our weakness. We are asking God to spare us from the “Great Trial” (Peirasmos)—the severe testing of faith that might cause us to fall away or apostatize. It is the prayer of a soldier knowing his own fragility, asking the General not to place him on the front lines where the shelling is heaviest, lest he break.

Part 9: The Seventh Petition – “But Deliver Us From Evil”

The prayer concludes with a cry for liberation. The Greek text can be translated as “Deliver us from evil” (abstract) or “Deliver us from the Evil One” (personal).

Given the worldview of Jesus and the early church, the personal translation is likely more accurate. This is a prayer for protection against Satan—the tempter, the accuser, the enemy of human nature. It acknowledges that the Christian life is a spiritual warfare and that we need a Savior to rescue us from forces we cannot defeat on our own.

Part 10: The Doxology – “For Thine is the Kingdom…”

Protestants typically end the prayer with: “For thine is the kingdom, and the power, and the glory, for ever. Amen.” Catholics typically do not add this immediately after the prayer in the liturgy (though it is said a few moments later).

Why the difference? The earliest manuscripts of the Gospel of Matthew do not contain these words. They appear in later manuscripts, likely added by the early church as a liturgical response to the prayer. Because it was not in the original text, the Latin Vulgate (and thus Catholic tradition) excluded it. However, it is a beautiful, biblically grounded affirmation (echoing 1 Chronicles 29:11) that provides a triumphant conclusion to the prayer.

Conclusion: The Prayer as a Way of Life

The Our Father is not a spell to be chanted; it is a path to be walked. It organizes our priorities: God first, then our needs. It organizes our time: This day. It organizes our relationships: Forgiveness. It organizes our spiritual battles: Deliverance.

To pray the Our Father is to align oneself with the order of heaven. It is to step into the stream of history where billions of voices have cried out for the Kingdom to come. It is the ultimate manifesto of the Christian faith, simple enough for a child to memorize, yet deep enough that the greatest theologians can never exhaust its meaning.

10 Top English Tags The Lords Prayer, Our Father Prayer, Pater Noster, Matthew 6 Sermon on the Mount, Daily Prayer, Epiousios Meaning, Christian Prayer Guide, Hallowed be Thy Name, Forgive Us Our Trespasses, Biblical Liturgy

The Great Archive of Answers:  Frequently Asked Questions About the Our Father Prayer

 

Section 1: History and Origins

 

Q1: Did Jesus really say these exact words? A: Scholars generally agree that the “Our Father” originates from the historical Jesus. The prayer reflects the unique Aramaic phrasing and theological emphasis of Jesus’ ministry (the Kingdom, Abba). However, because we have two versions (Matthew and Luke) that differ slightly in wording and length, it is believed that Jesus likely taught this prayer on multiple occasions—once as part of a sermon (Matthew) and once as a specific instruction to a disciple (Luke). The early church likely harmonized these teachings into the liturgical form found in the Didache (an early Christian treatise from the 1st century), which closely resembles Matthew’s version.

Q2: What language was the prayer originally spoken in? A: Jesus spoke Aramaic, the common language of Judea and Galilee in the first century. The original prayer would have begun with the word “Abba” (Father). However, the Gospels were written in Koine Greek. Therefore, the version we have in the Bible is a Greek translation of Jesus’ original Aramaic words. Later, it was translated into Latin (Pater Noster) which became the standard for Western Christianity for 1,500 years.

Q3: Why are the versions in Matthew and Luke different? A: Matthew 6:9-13 is longer and more liturgical. It includes 7 petitions and fits the structure of Jewish communal prayer. This is the version used by the Church for worship. Luke 11:2-4 is shorter and more stark. It reads: “Father, hallowed be your name, your kingdom come. Give us each day our daily bread. Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.” Scholars suggest Luke might preserve the more original, concise form, while Matthew expanded it for liturgical use in the Jewish-Christian community.

Q4: Did the “Our Father” replace Jewish prayers? A: Not initially. The early Christians were Jews who continued to pray the Jewish prayers (like the Shema and the Amidah). The Lord’s Prayer was seen as a supplementary, specifically Messianic prayer. However, as the church became more Gentile, the Lord’s Prayer became the primary “fixed” prayer of the faith, eventually replacing the Jewish prayer cycle. The Didache instructs Christians to pray the Our Father three times a day, mirroring the Jewish custom of praying morning, noon, and night.

Q5: What is the “Doxology” and why isn’t it in Catholic Bibles? A: The Doxology is the phrase: “For thine is the kingdom, and the power, and the glory, forever. Amen.” This phrase is not found in the oldest and most reliable manuscripts of Matthew (like Codex Sinaiticus or Vaticanus). It appears to have been a liturgical ending added by the early church to prevent the prayer from ending abruptly on the word “evil.” Because it wasn’t in the original text, St. Jerome left it out of the Latin Vulgate. Therefore, the Catholic Mass separates it from the prayer (the priest says a prayer in between). The King James Version translators, relying on later Greek manuscripts that did include it, put it in the Protestant Bible, which is why Protestants recite it as part of the prayer.

Section 2: Theological Deep Dives

 

Q6: What does “Hallowed” actually mean? A: “Hallowed” comes from the Old English halig (holy). It translates the Greek hagiazo. It does not mean we are making God holy (He is already holy). It means we are treating Him as holy. We are recognizing His unique status. In the Bible, God’s “Name” represents His character and reputation. When we sin, we “profane” God’s name (make it common or dirty). When we pray “Hallowed be thy name,” we are asking God to act in history to vindicate His reputation and asking for the grace to live in a way that honors Him.

Q7: Why do we pray “Thy Kingdom Come” if God is already King? A: This touches on the theology of the “Already/Not Yet.” God is sovereign over the universe (The Kingdom of Power). However, the Kingdom of Grace—where hearts willingly obey Him—is currently contested. Satan is described as the “prince of this world.” Praying “Thy Kingdom Come” is asking for the full realization of God’s rule, where evil is vanquished and death is no more. It is a prayer for the return of Christ and the establishment of the New Heaven and New Earth.

Q8: What is the mystery of the word “Epiousios” (Daily)? A: This is one of the great mysteries of biblical translation. The word epiousios appears nowhere else in Greek literature.

• Etymology 1: Epi (on/for) + Ousia (substance/being). “Bread for our being” or “Super-substantial bread.” This supports the Eucharistic interpretation—we are praying for Jesus, the Bread of Life.

• Etymology 2: Epi + Ienai (to come). “Bread for the coming day.” This supports the idea of provision for the immediate future. Most translations go with “daily bread,” but the early Church Fathers (like Origen and Jerome) loved the “Super-substantial” meaning, seeing the prayer as a request for spiritual food above physical food.

Q9: Why does the prayer imply God might lead us into temptation? A: This line (“Lead us not into temptation”) is a Hebraism—a Jewish way of speaking. It doesn’t mean God actively tempts people (James 1:13 says He doesn’t). It is a rhetorical way of asking God to protect us from the situation. It effectively means: “Do not let us enter into the testing that is too hard for us.” It is a prayer of humility, admitting that if we are tested severely, we might fail, so we ask God to steer us away from the trial or guard us within it.

Q10: Did Pope Francis change the Lord’s Prayer? A: In 2019, Pope Francis approved a change in the Italian translation of the prayer (not the original Bible text). The Italian liturgy was changed from “lead us not into temptation” to “do not let us fall into temptation” (or “do not abandon us to temptation”). He argued that the traditional translation sounds like God is the one pushing us toward sin, which is theologically incorrect. The change was meant to clarify the theological meaning for modern listeners, acknowledging that Satan is the tempter, not God. This generated significant debate about translation philosophy (literal vs. dynamic).

Section 3: Practical Application and Usage

 

Q11: How can I use the Lord’s Prayer as a template for my own prayers? A: You can use the “Expansion Method.” Take each phrase and pause to add your own specific prayers.

• Our Father… (Thank you for adopting me, for loving me…)

• Hallowed be thy name… (I praise you for your justice, your mercy…)

• Thy Kingdom come… (Lord, rule in my workplace, fix the situation in my family…)

• Give us this day… (List your specific needs: rent, health, wisdom…)

• Forgive us… (Confess specific sins from the day).

• As we forgive… (Name the person you are holding a grudge against and release them).

Q12: Is it wrong to just repeat the prayer word-for-word? A: No. Jesus said, “When you pray, say…” (Luke 11:2). He gave the words to be used. The danger is “vain repetition”—saying the words without engaging the mind or heart (autopilot). However, when prayed with intention, the set words connect us to the universal church and provide language when we don’t know what to say.

Q13: Why do some people say “Debts” and others “Trespasses”? A:

• Debts: From the Wycliffe Bible (1382) and the literal Greek of Matthew (opheilemata). Used typically by Presbyterians and Reformed churches. It emphasizes sin as a moral debt owed to God.

• Trespasses: From William Tyndale (1526) and the Book of Common Prayer. It translates the idea of “crossing a line” or violating a boundary. Used typically by Anglicans, Methodists, and Catholics (in English).

• Sins: Used in the ecumenical versions and based on Luke’s Greek (hamartias). All express the same theological reality of moral failure.

Q14: Can I pray the Lord’s Prayer if I’m not a Christian? A: Anyone can say the words. However, the theological depth of calling God “Father” (in the adoption sense) relies on a relationship established through Christ. Yet, the prayer serves as a beautiful invitation. For a seeker, praying “Thy Kingdom come” can be a first step toward inviting God’s rule into their life.

Q15: Why is the “Forgiveness Clause” so scary? A: Because it is the only part of the prayer that binds God’s action to our action. “Forgive us… as we forgive.” It means we are asking God to use the same standard on us that we use on others. If we are holding a grudge, we are essentially praying, “Lord, please hold a grudge against me.” This terrifying clause is designed to force us to deal with our relational conflicts every time we pray.

Section 4: The Prayer in Culture and Liturgy

 

Q16: Why do Catholics stop after “deliver us from evil” in Mass? A: In the Catholic Mass, there is an “Embolism” (an insertion). After the people say “deliver us from evil,” the priest prays a prayer expanding on that request (“Deliver us, Lord, we pray, from every evil…”). Then the people respond with the Doxology (“For the kingdom…”). This maintains the ancient liturgical structure where the Doxology was a response, not part of the prayer itself.

Q17: Why do people hold hands while praying this? A: Holding hands is a modern custom, not a liturgical rule. It emphasizes the “Our” in “Our Father.” It signifies the unity of the family of God. However, some liturgists dislike it because it can feel forced or distract from the God-ward direction of the prayer.

Q18: Is the Lord’s Prayer found in the Old Testament? A: Not as a whole. However, every concept in it is rooted in the Old Testament.

• Our Father: Isaiah 63:16.

• Hallowed Name: Ezekiel 36:23.

• Daily Bread: Proverbs 30:8. Jesus was a master of Jewish scripture; He wove the themes of the Torah and Prophets into a concise masterpiece.

Q19: What does “Amen” mean at the end? A: “Amen” is a Hebrew word meaning “Truth,” “So be it,” or “Let it be established.” By saying Amen, you are legally signing your name to the prayer. You are agreeing with everything said and declaring your faith that God will answer.

Q20: Why is the Lord’s Prayer often recited at funerals? A: It is a prayer of ultimate hope. “Thy Kingdom Come” looks past death. “Thy Will be Done” is a prayer of submission in grief. “Deliver us from evil” is a plea for the deceased to be saved from death and hell. It provides a familiar anchor when emotions are overwhelmed.

Section 5: Spiritual Warfare and Protection

 

Q21: Is the Lord’s Prayer a form of spiritual warfare? A: Absolutely. The final petition, “Deliver us from the Evil One,” is a direct plea for protection against Satanic influence. Furthermore, simply praying “Thy Kingdom Come” is an act of warfare. It declares that the current world system is not the ultimate authority. It invites the invasion of God’s rule into the darkness of the world.

Q22: What does “Deliver us from evil” cover? A: It covers three dimensions:

1. Moral Evil: The sin in our own hearts (temptation).

2. Physical Evil: Disasters, sickness, harm.

3. The Evil One: The personal spiritual adversary (Satan). It is a comprehensive cry for safety in a fallen world.

Q23: Can the Lord’s Prayer break curses? A: In Christian theology, the authority of Jesus breaks all bondage. Praying the prayer He taught, with faith, aligns the believer with the power of God. The petition for forgiveness (“forgive us our trespasses”) breaks the legal rights of the enemy that may have been established through sin or unforgiveness.

Section 6: Nuances in Translation and Meaning

 

Q24: What does “On Earth as it is in Heaven” modify? A: Grammatically, it modifies the first three petitions:

1. Hallowed be thy name (on earth as it is in heaven).

2. Thy kingdom come (on earth as it is in heaven).

3. Thy will be done (on earth as it is in heaven). We are praying for the reality of heaven to colonize the earth in every aspect.

Q25: Why do we ask for “Bread” and not just “Food”? A: Bread is the universal symbol of sustenance. In the ancient world, it was the staple of life. If you had bread, you lived. If you didn’t, you died. It represents all physical necessities (housing, clothes, money). Also, it points to the simplicity of the request. We ask for necessities, not luxuries. We ask for bread, not cake.

Q26: What does “Test” mean in “Time of Trial”? A: Some modern translations use “Save us from the time of trial” instead of “Lead us not into temptation.” This refers to the eschatological trial—the great tribulations predicted for the end times. It is a prayer asking to be spared from the ultimate testing of faith that will shake the world.

Q27: Why is it called the “Lord’s Prayer” if Jesus never prayed it for Himself? A: It is called the Lord’s Prayer because it belongs to the Lord Jesus as the Author. However, Jesus Himself could not pray the whole prayer. He could not pray “Forgive us our sins,” because He was sinless. Therefore, it is the “Disciple’s Prayer”—the prayer He gave to us.

Q28: What is the difference between “God’s Will” and “God’s Permission”? A: When we pray “Thy will be done,” we are praying for His active, perfect will (that which He desires), not just His permissive will (that which He allows, like sin or suffering). We are praying that our lives aligns with His heart’s desire, not just what He tolerates.

Q29: How does the Lord’s Prayer summarize the Ten Commandments? A:

• Hallowed be thy Name corresponds to the first three commandments (Love God, No Idols, Don’t take His Name in vain).

• Thy Will be Done corresponds to the rest (Love neighbor). It condenses the Law into a relational plea.

Q30: Why is this prayer considered “dangerous”? A: Because it commits us to a radical lifestyle.

• If we pray “Our Father,” we cannot be racist or exclusionary.

• If we pray “Thy will be done,” we cannot be self-willed.

• If we pray “Forgive us as we forgive,” we are setting the standard for our own judgment.

• If we pray “Daily bread,” we cannot be greedy hoarders. To pray it honestly is to dismantle our own ego.