Jesus said to his disciples:
“In praying, do not babble like the pagans,
who think that they will be heard because of their many words.
Do not be like them.
Your Father knows what you need before you ask him.
“This is how you are to pray:
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.
“If you forgive men their transgressions,
your heavenly Father will forgive you.
But if you do not forgive men,
neither will your Father forgive your transgressions.”
6:7 The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.
6:9 Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.
6:10 Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.
6:11 Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. The petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).
6:12 Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.
6:13 Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.
6:14–15 These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment.
The Our Father is, without any doubt, the most commented-on passage in all Holy Scripture. Numerous great Church writers have left us commentaries full of poetry and wisdom. The early Christians, taught by the precepts of salvation, and following the divine commandment, centered their prayer on this sublime and simple form of words given them by Jesus. And the last Christians, too, will raise their hearts to say the Our Father for the last time when they are on the point of being taken to heaven. In the meantime, from childhood to death, the Our Father is a prayer which fills us with hope and consolation. Jesus fully realized how helpful this prayer would be to us. We are grateful to him for giving it to us, to the apostles for passing it on to us and, in the case of most Christians, to our mothers for teaching it to us in our infancy. St Augustine says that the Lord’s Prayer is so perfect that it sums up in a few words everything man needs to ask God for. Let us therefore humbly petition the Lord with this prayer as we begin each day.
May the virtues of faith, hope, and love go with you today – DV.