The Lord's Prayer Archives

Book Review: Wesley Hill, The Lord’s Prayer: A Guide to Praying to Our Father

Hill, Wesley. The Lord’s Prayer: A Guide to Praying to Our Father. Bellingham, Wash.: Lexham Press, 2019. 120 pp.; Hb. $12.99 Link to Lexham Press

Like Ben Meyer’s The Apostles’ Creed, this new book in Lexham’s Christian Essentials series focuses on a well-known and beloved section of Scripture, the Lord’s Prayer. This series intends to cover foundational teachings and practices of the ancient church. Every generation has been nurtured by the practice of prayer, often using the model of the Lord’s Prayer.

Hill is associate professor of biblical studies at Trinity School for Ministry, Ambridge, Pennsylvania. He has previously published Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality (Zondervan, 2010) and Paul and the Trinity: Persons, Relations, and the Pauline Letters (Eerdmans, 2015).

This short book is a series of meditations on each line of the Lord’s Prayer. In the introduction to the book, “Your Father in Secret,” Hill points out Jesus’s prayer in Matthew 6:5-8 was different than the prayers of the Jewish experts in the law as well as the overly theatrical prayers of the pagan Gentile world. Jesus’s prayer is a template a pattern to follow, a “model for approaching God with childlike confidence that he will hear” (4).

Hill divides the prayer into seven petitions, taking each of the phrases of the prayer in order. In most chapters he relates the petition to several Old Testament texts before setting the words in the overall biblical theology present in the New Testament. For example, when praying “our Father in heaven,” Hill begins with God as Father in Isaiah 64:8 and then relates this to Paul’s use of “abba father” in Galatians and Romans.

Hill’s meditations occasionally make use of classic writers from church history (Augustine, Calvin), modern theologians (Sarah Ruden, Rowan Williams), current events such as the Coptic martyrs beheaded in Libya in 2015, and occasionally pop culture.

Finally, Hill offers a brief coda, “Praying the Lord’s Prayer with Rembrandt.” He reflects on Henri Nouwen’s description of Rembrandt’s painting the Return of the Prodigal Son. In his own practice of prayer, Hill has come to relate each line of the Lord’s Prayer to the image of the son kneeling before the father to beg forgiveness and the compassion of the father as he reaches to embrace his son. By drawing parallels between the Parable of the Prodigal Son, as imagined by the Rembrandt painting, Hill suggests one will find themselves praying the Lord’s Prayer in a new way.

Each book in this series is an attractive 5×7 inch hardback book. However, the book is quite short. There are only slightly over 100 pages in the body of the book, but every chapter begins with three pages of illustration, so the actual page count is much lower. This makes for a quick reading, but perhaps the book could have been edited differently to allow for more space in each of the chapters.

NB: Thanks to Lexham Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Not Every Who Follows Jesus is a Real Disciple – Matthew 7:21-23

Jesus warned his followers to be on the lookout for wolves in sheep’s clothing (Matthew 7:15-20). In 7:21-23 Jesus takes this warning a step further: not everyone who calls Jesus “Lord, Lord” will enter into the kingdom of heaven. For example, In Matthew 25:11 the five foolish women who were not prepared to wait a long time for the bridegroom call out to the groom “Lord, Lord” when they want to enter the wedding feast.

The warning is clear. People are not “right with God” and true disciples of Jesus by acknowledging that God exists or that Jesus was a good teacher or even by trying to live the words of the Sermon on the Mount (those “Red Letters”). Some people will claim to follow Jesus and do miracles in his name, ye ton the great day of God’s wrath, they will be outside the Kingdom because they were never really followers of Jesus.

“On that day” refers to a judgment prior to entering the kingdom of heaven. John Nolland suggested the phrase “on that day’ (ἐν ἐκείνῃ τῇ ἡμέρᾳ) can be a fixed eschatological expression.” The Body of Christ is judged at the judgment seat of Christ prior to this general judgment, we do not need to worry about being sent away when the kingdom comes. However, the warning is still important, at the rapture many who were thought to be Christians will not be raised to new life.

These false disciples claim to have prophesied, done miracles and cast out demons in the name of Jesus. If they were not true followers of Jesus, how did they do miracles in the name of Jesus? Lying signs and wonders are common in descriptions of the last days prior to the return of Jesus.

Jesus reverses the expectations of these reputed followers of Jesus: “I never knew you” (v. 23). Although they thought they were doing the very things that merited their inclusion in the kingdom, their deeds were actually fruitless.

This conclusion to the Sermon on the Mount is similar to the conclusion of the Olivet Discourse, the other “sermon on a mount” in Matthew’s Gospel. In Matthew 25:31-46 many will stand before the throne of the Son of Man and find out they will not enter the kingdom of heaven, but will go to “eternal punishment” (25:46), where there is darkness, weeping and gnashing of teeth (25:30). The Son of Man also says to the goats “depart from me” in Matthew 25:41. In this case the dismissal is to eternal fire prepared for the devil and his angels. A similar phrase appears in Psalm 6:8 (LXX 6:9): “Depart from me, all you workers of evil” (ἀπόστητε ἀπʼ ἐμοῦ, πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, LXX Ps 6:9).

The shocking moment for these false disciples is Jesus calling them “evil doers.” This is another phrase which turns up in the conclusion of a speech in Matthew. At the end of the Parables of the Kingdom the day of the Lord begins with God sending his angels to gather up all the causes of sin and law-breakers (τοὺς ποιοῦντας τὴν ἀνομίαν, 13:41), a similar phrase as Matthew 7:23 (οἱ ἐργαζόμενοι τὴν ἀνομίαν).

It is unlikely these false disciples were sinning as pagans, like a modern televangelist who preaches against the very sins he is committing. But their failure to uphold the whole law is shown in their treatment of the poor and needy.

The follower of Jesus must make a faith commitment, believing Jesus’s death on the cross pays for their sin and his resurrection gives them new life (2 Cor 5:17). This new life ought to natural grow and develop over time, there ought to be a maturing process similar to a child growing and developing normally. Jesus’s call to his disciples at the end of the Sermon is to “be what they are,” growing and developing fruit in their personal lives and living out their faith through concrete actions directed at people who are in genuine need.

Wolves in Sheep’s Clothing – Matthew 7:15-20

Jesus describes false prophets as “ravenous wolves” (7:15). The metaphor of wolves attacking sheep is drawn from the Old Testament. Ezekiel 22:7 describes wolves attacking on the poor and needy. The verb in Ezekiel 22:27 (טרף) is the same word used Jacob used to describe the fate of his son Joseph, he has been “torn apart by wild animals” (Gen 37:33). But these dangerous wolves are disguised as sheep. A wolf disguised as a sheep is trying to look and act like his prey, to lull them into a sense of safety before attacking them.

Paul uses this same metaphor in Acts 20:29-31 when he warns the Ephesian elders of false teachers who will appear within the church seeking to distort the truth and draw disciples away. In this case, the sheep are the members of the church under the care of these elders.

Who are these ravenous wolves? Commentators have suggested virtually every Second Temple period group as the false prophets in Matthew 7:15-23: the Pharisees, the Zealots, the Essenes, Bar Kokhba, Simon Magus, Gnostics, representatives of Pauline Christianity, a degenerate form of Pauline Christianity, antinomians, and Jewish legalists (Nolland, Matthew, 335). Urlich Luz says “In my judgment the intensive Matthean redaction is understandable only if the struggle with false prophets is an actual problem in his community.” “The community obviously knows of whom the text is speaking.” (Matthew, 376).

These false teachers appear to be followers of Jesus, but they are not true disciples at all. Although Matthew will describe the Pharisees with similar language in 16:6 and 23:23, “one should not immediately think of Pharisees or Sadducees at 7:15” (Nolland, Matthew, 337). Since the previous unit described people on a wide-path trying to enter the kingdom through the wide gate, these false disciples are the disciples on the easy path (and therefore not really going to the kingdom of heaven at all!)

In the context of this section of the Sermon on the Mount, these ravenous wolves are the false teachers who appear to be real disciples of Jesus, work false miracles in order to claim to be empowered by God, but are in fact trying to devour the true disciples and draw them away from the truth.

Since these false disciples appear to be genuine followers of Jesus, the only way to recognize them is by their fruit (Matthew 7:16-20). A tree bearing fruit is another common metaphor in the New Testament. It is probably based on Psalm 1, the righteous person is like a tree bearing good fruit. In the context of Matthew, the one who claims to be a disciple of Jesus but does not care for the poor is not a true disciple. Again, the parallel in Matthew 25 makes this point, the goats do not enter the kingdom because they did not care for the “least of these.”

What is remarkable here is the false prophet is also like a tree, but they bear bad fruit. This is a common metaphor in the Old Testament (Isa 3:10; Jer 17:10; Prov 1:31). In Matthew, there are a number of parables which describe the judgment prior to the Kingdom as a harvest, wheat goes into the barn and the weeds are burned on the fire (Matt 13:24-30). In that parable, the owner of the field specifically says the wheat and the weeds cannot be separated until the harvest.

The ravenous wolves think they are disciples of Jesus, but they have fooled themselves and others by disguising their true nature. In Matthew 7:13-14 Jesus said some people try to enter the kingdom of heaven via the broad path and through a wide gate. But this way does not lead to the kingdom, but rather to destruction.

To me, this is a chilling warning from Jesus. Not all those who claim to be flowers of Jesus are actually true disciples of Jesus. We know that not all of the disciples will remain until the end. Judas will betray Jesus and Peter will deny him, the rest of the disciples scatter when Jesus is arrested. Some in the crowds who hailed him as a king at the Triumphal Entry also shouted for him to be crucified only a few days later.

It seems to me this is instructive for those who look at the whole of the modern American Christianity and assume everyone who claims to be a Christian is a real disciple of Jesus. I am quite confident many who claim to be Christians are not bearing fruit expected from the true disciple, and there are many ravenous wolves disguised as sheep in the flock today.

Lead us Not into Temptation – Matthew 6:13

This line of the Lord’s Prayer does not mean, “Don’t let us be tempted.” but rather “do not let us yield to temptation.” Craig Blomberg draws attention to a similar saying in Mark 14:38, “pray that you do not come under temptation” (Blomberg, Matthew, 120). Temptation is a fact of being human and is unavoidable for the disciple of Jesus. For example, in James calls trials “tests of faith” and considers them occasions for joy because they produce steadfastness which leads to maturity (James 1:2-4). For James, the result of being steadfast in suffering is a “perfect” faith, one that is complete and lacking nothing. James is not teaching his readers they can achieve perfection since he is clear humans struggle. But he is also clear people can mature and overcome specific sins.

There is an important translation issue in this verse. First, the Greek word normally translated “evil” covers a wide semantic range, as does the Hebrew and Aramaic word which Jesus likely originally used. The word πονηρός (ponēros) can refer to something which is poor quality or physically unhealthy, but also to something which is degenerate and wicked. A person who has poor vision, for example, has “bad eyes.” This does not mean their eyes are morally degenerate, only that they do not function properly. So this could be translated “bad thing” or “evil thing.”

Second, the Greek phrase in Matthew 6:13 is ἀπὸ τοῦ πονηροῦ (apo tou ponērou) and can be translated either as “from evil” or “the evil one.” In the first case, the prayer is to be rescued from bad things which happen in this world, in the second case it is a prayer to be delivered from the power of the tempter himself. This would refer to Satan and the dark spiritual forces of this world.

Both observations are important decisions to make at the translation level since there is quite a difference between “rescue us from bad things happening to us” and “rescue is from the power of the devil.” Should the disciple of Jesus expect that God will rescue them from every bad thing that might happen to the in this life? This is highly unlikely since he has already warned his followers they will face persecution. The disciples are the poor ones who hunger and thirst, they are the ones who will be persecuted and falsely accused for all sorts of evil because of their stand for Jesus.

It seems better that this is a prayer to be rescued from the dark spiritual forces that are active in the world. Jesus prays in John 17:15 that God the Father would protect his disciples “from the evil one.” In Ephesians 6:10 Paul says the believer does not wrestle against flesh and blood, but rather against dark and sinister forces of evil. In 2 Thessalonians 3:3 Paul says “the Lord is faithful, and he will strengthen and protect you from the evil one.”

In the context of Jesus’ ministry, the trials that the disciples faced were very real threats to their lives – they were going to be arrested and likely beaten by both their friends (the Jews of the Synagogues) and their enemies (the Romans, eventually). In Mark 14:38, Jesus is talking about a trail which might result in apostasy, a denial of faith. We might describe this as a “crisis of faith,” a difficulty which is so severe that the believer may be tempted to reject his faith, to deny the Lord and, in a sense, return to a state of unbelief.

There is a strong indication that Jesus believes his disciples will pass through the time of trial, and be restored after the resurrection. This is also found in contemporary Jewish literature as well, that the one who fears the Lord will be rescued in their time of trial. Sirach 33:1 says “No evil will befall the one who fears the Lord, but in trials such a one will be rescued again and again.”

The disciple of Jesus should expect trials and temptations. There is no way to avoid them. In fact, trials and temptations are an indication the true disciple of Jesus is living out their faith, they are coming to the attention of an evil society which seeks to suppress them.

If this is correct, there is a serious contrast with some strains of Christianity which teaches the real disciple of Jesus will always be happy and healthy, or that any trial in one’s life is the result of sin. This is not at all what Jesus or Paul taught! The disciple of Jesus will still struggle with a failing body, they will endure pain and death. The disciple of Christ will still face the economic disaster of a lost job through no fault of their own. They will still face the heartbreak of rebellious children or a faithless spouse. These are not punishments for sin, but the sort of things all people face because the world is a fallen place. It is a lie to tell people their lives will be perfect if they aspect Jesus as savior. Jesus says in the Sermon on the Mount the true follower can expect all sorts of hardships and will suffer persecution for their faith.

Forgive us Our Debts – Matthew 6:12

For the small time farmers and day laborers who listened to Jesus in Galilee, forgiveness of debt was a serious issue. Just like today, farmers often need to take loans in order to plant a crop; fishermen may have need to take a loan in order to finance new equipment. Even though the Law forbid charging interest on loans, this applied only to the Jews. If a Galilean worker owed money at interest, he may have been in debt to a Gentile landowner. A prayer for debt-relief would have been very attractive indeed!

However, debt is often associated with the debt of sin. Jesus’s followers are a movement characterized by forgiveness. Many experienced radical forgiveness from Jesus. Those who followed Jesus were reformed tax-collectors, prostitutes, outsiders, etc. (Luke 7:36-50). People who had experienced healing also represent a form of forgiven since there was an association of sin with major disease for some in the Second Temple period (Mark 2:1-12).

Is Jesus saying “confess your sins to God and you will be forgiven”? Does this imply if you are not confessing your sins they will not be forgiven? First, Jesus is not talking about “how to get saved” here, so the confession of sin in Matthew 6:12 is a requirement for salvation. The original audience are the inner-circle disciples of Jesus, the very people he has chosen as his closest followers. The person praying a prayer of confession already has a relationship with God.

Second, if the person praying is already right with God, why must they confess their offenses? Confession of sin allows a person to recognize they are falling short of the glory of God and are still in need of God’s forgiveness.

Third, nothing in the Bible suggests the follower of Christ must confess every sin along with all of the gory details. The point is acknowledgement of God’s grace and mercy for our daily offenses.

Fourth, the person praying a prayer of confession is “in their closet.” This is not a public confession before the whole congregation. I recall a prayer meeting I was leading many years ago when a person began to publicly confess some rather specific sins during a prayer. In that case, the person was more gossipy about what they had done, looking for some sort of public affirmation they were “not all that bad.” The true disciple of Jesus should not draw attention to themselves even in their confession of sin!

I suggest that the true disciple of Jesus has a healthy understanding of sin and how it affects their relationship with God. This is not some sort of self-flagellation nor should confession of sin lead to extreme low self-esteem (“such a worm as I”). Healthy confession of sin reflects an honest and open relationship with God.

The second part of the line is important too: we are to forgive others. Jesus will return to the theme of forgiveness in the Parable of the Unmerciful Servant (Matthew 18:21-44). The focus in that parable is on forgiving those who have wronged us even if they are unable to “pay their debt.” Forgiveness of others is based on the common Old Testament theme that God is the avenger. In Matthew 5:43-48 Jesus reversed the popular view that one can hate their enemy and seek revenge when wronged. Rather than seeking revenge, Jesus says, pray for your enemy and allow God to avenge you.

Forgiveness was an important part of the Judaism of the first century. The Jewish people knew that they had to be forgiven by God, and that they too needed to forgive their neighbors of their offenses against them. Sirach 28:1-7 is remarkably similar to Jesus’s call to forgive others.

Sirach 28:1–2 (NRSV) The vengeful will face the Lord’s vengeance, for he keeps a strict account of their sins. 2 Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray.

If Jesus’ followers are forgiven, they too must be forgiving people. But this is much harder to do than say. Contemporary (western) culture tends to glorify revenge, but so did the Romans. The Bible, however, consistently describes God as the avenger of the weak. Forgiving people who have wronged you is difficult because we have to let go of a lot of pain, hurt, anger, most of which we really enjoy!

Most people are aware of some great act of forgiveness, perhaps a person deeply hurt forgives the criminal who wronged them. Sometimes it is easier for a Christian to forgive someone of a crime than to live out the ideal model of forgiveness described in the Sermon on the Mount by daily forgiving the little offenses against us.

The forgiveness Jesus describes in this line frees us from the chains of our debt. Most people know what it is like to be freed from a debt of money (paying off a loan, for example). If you owe a friend money, that debt can do serious damage to your relationship. By forgiving debts of offense against us, by accepting forgiveness when it is offered, we can be free from the weight of the debt. The true disciple of Jesus lives out the forgiveness they have received in their relationships with their brothers and sisters in Christ.