As we get closer to the death and resurrection of Jesus, there are an increasing number of prophecies that are fulfilled in these events. Jesus appears to have been very attentive to making sure that each and every one of these prophecies were fulfilled to the smallest detail.
Near the beginning of His public ministry, Jesus noted that not one iota—or “one jot or tittle” in the Old English vocabulary—of any of God’s promises would be left unfulfilled (Matthew 5:18). It’s amazing that Jesus so carefully attended to all of these, but it’s also important to ask ourselves what these fulfilled prophecies mean to us today.
This is what we are going to be unpacking in our series Jots and Tittles. I hope you can join us, but if you have missed any of the messages in this series, you will be able to find them all right here—
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
Can we trust our Bibles? There are some things that skeptics point to that we need to be able to defend—even in this model prayer that we have been studying. We come to the last verse of this prayer, which many of you probably learned or heard as, “For Yours is the kingdom and the power and the glory forever. Amen.” Yet some Bibles have a footnote here that notes that this doxology is not seen in all biblical manuscripts.
We don’t have the autographs (original writings) but we have manuscripts (copied by a trained scribe from the autograph, and then copied from by yet another reliable scribe, and so forth). The oldest calfskin manuscript we have goes back to 1500 BC, and the oldest papyrus manuscript goes back to 2400 BC.
The scribes were incredibly talented and disciplined men. They became a recognized group called the Sopherim (scribes) in about 500 BC. By AD 100, the Talmudic scribes eclipsed them, and then the Masoretic scribes—the most stringent scribes of all—dominated from AD 500-900.
Let’s turn our attention first to the manuscripts that compromise what we call the Old Testament. What did Jesus—and others that lived in His time—call those 39 books of the Old Testament? They were called Scripture. Those books were not in doubt even before Jesus was on earth.
Dr. Peter Flint notes, “The biblical Dead Sea Scrolls are up to 1,250 years older than the traditional Hebrew Bible, the Masoretic text. We have been using a one-thousand-year-old manuscript to make our Bibles. We’ve now got scrolls going back to 250 BC. … Our conclusion is simply this—the scrolls confirm the accuracy of the biblical text by 99 percent.”
In the New Testament era, the disciples of Jesus went out in pairs. Their oral transmission of the news of Jesus and the quoting of Scripture was verified by their traveling partners. Even for those who happened to be by themselves (e.g. Philip in Samaria), there was always follow up by other church leaders.
So the New Testament epistles were written to verify the spoken words—James was the earliest (probably AD 45). The number of manuscripts we have of these New Testament words are simply astounding!
After the canon of the New Testament was completed, the church fathers quoted so much of the New Testament in their letters and books that we could completely reconstruct those 27 books just from their writings.
With this many manuscripts in existence, is it likely that there would variations in manuscripts? Yes. But none of the variations ever discovered have been fundamental enough to change anything in the meaning. Josh McDowell states, “Compared with other ancient writings, the Bible has more manuscript evidence to support it than the top ten pieces of classical literature combined.”
So how do we handle these places where scholarly footnotes tell us of a discrepancy in the existing manuscripts?
Get the context—does this fit with what is happening around it?
Is there corroboration—can we cross-reference it from elsewhere in the Bible?
In the conclusion of the powerful model prayer Jesus has given us, the closing words appear to be a doxology. But I think we can trust this because for three main reasons:
This doxology seems to come full circle with how the prayer begins in: Our Father in heaven, hallowed be Your name, Your kingdom come, Your will be done, on earth as it is in heaven (vv. 9-10).
These words are found almost verbatim in the words of David: Yours, 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, Lord, is the kingdom; You are exalted as head over all (1 Chronicles 29:11).
As we have noted throughout this prayer series, the focus of this prayer is two-fold: It is both an acknowledgement of the awesome, praiseworthy glory of our God, and it is a petition for our lives to be empowered to help others see our glorious God and Savior for themselves.
For these reasons, this doxology, I believe, is an indispensable part of this majestic prayer.
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The prayer that Jesus taught His follower is a prayer for citizens of the Kingdom of Heaven. These are not just some magical words to pray whenever we don’t know what to pray.
We come to a part of the prayer that has confused some people. Jesus instructed us to pray, “And lead us not into temptation, but deliver us from the evil one” (Matthew 6:13).
So some people have asked, “Does God tempt us?”
No, He doesn’t! The temptations flare up when the ungodly desires within us are given an opportunity to seize what we think will make us happy (see James 1:13-15).
All three of the synoptic Gospels tell us that Jesus was led by the Holy Spirit to the place where the devil would tempt Him (Matthew 4:1; Mark 1:12-13; Luke 4:1-2).
Jesus went through all of this so that He would be assured that He was fully equipped for the intense scrutiny He was going to undergo for the next 3+ years. At the end of that time neither the Sanhedrin, Pontius Pilate, nor Herod Antipas could find any semblance of sin in His life.
The word Jesus uses for temptation in Matthew 6:13 comes from the root word peirazo, which means to assay. We don’t use that word too often today, but it means a testing, an experiment, or a trial, to prove something’s fidelity, integrity, or virtue.
Just like an assayer would test a rock for the quality and quantity of a precious metal found in it, so we are tested to determine our fitness for what God has in store for us. Remember that the beginning of this prayer is a desire for God’s name to be hallowed and His Kingdom to be made visible through our lives.
Hebrews 5:9 says that Jesus was perfected (the Greek word is telios), which is exactly what Jesus wants for us—Be prefect [telios] even as your Heavenly Father is perfect [telios] (Matthew 5:48).
In order to know this perfecting process, we have to be tested and assayed (James 1:12, 2-4).
Like all of the other phrases in this prayer, this one is both an acknowledgment (I will face temptations) and a petition (I need Your help to overcome the temptation). This is not necessarily a prayer to keep us from temptation, but to keep us through the temptation. We want to be empowered to pass the test.
A loving teacher prepares us for the test, gives us the test, and then gives us the results so that we know we are prepared for the next level. So remember that this prayer is addressed to our loving Heavenly Father. He prepares us for the test so that we can pass the test. We never walk an unknown path—we never are given a test unless He has fully prepared us for it.
So let me give you four thoughts to consider:
Don’t rush ahead because that’s pride. Jesus went when the Holy Spirit led Him.
Don’t lag behind because that’s fear. Think of the Israelites who fearful of the “giants” in the land and wouldn’t move forward.
Don’t be discouraged by a temporary failure. The phrase immediately before this says, “Forgive us our debts.” If you fall short, ask for forgiveness and move forward again.
Do give in to the righteousness Jesus has made available for you. This is what will help you stand firm in your time of testing (1 Peter 1:6-7).
Just like Jesus, our Father wants to perfect you and lead you up to higher levels.
If you’ve missed any of the previous messages in this series looking at the model prayer Jesus taught us, you can find them all here.
In January 1647, Oliver Cromwell captured King Charles I during the British Revolution. Within just a few months, Charles escaped and was able to raise another army. A year later, in August 1648, Cromwell’s forces once again defeated the army Charles had raised, and once again Charles was taken prisoner.
Oliver Cromwell put Charles on trial for his crimes, and after the guilty verdict was pronounced, Charles I was executed. A total of 59 people signed the former king’s death warrant.
Fast forward eleven years and Oliver Cromwell had died and his son Richard had taken his place as Lord Protector of England. Unlike his father, there was great discontent with Richard’s leadership. As a result, the Loyalists were able to sweep Charles II into power.
After assuming the throne of England, Charles II wanted the 59 death warrant signers put on trial, but fifteen of them had already died. That little fact didn’t stop King Charles II. He ordered that their bodies be exhumed, placed on trial, convicted of their crimes, and then hung.
I’m no psychologist, but I think it’s safe to say that Charles II might have had a slight problem with unforgiveness!
This is from a chapter I entitled “The ties that no longer bind.” The insidious nature of unforgiveness is that it ties us to the one who injured or offended us.
Jesus taught us to pray, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). The word He uses for “debts” means something justly or legally due, or an offense or sin that has been committed. So a debtor is one who morally or legally owes another for the wrong committed.
So for these debts, we are taught to ask for forgiveness of God and to give that same forgiveness to others. Jesus uses the same root word for both “forgive” and “forgiven,” but there are nuances that make the picture quite clear.
When we ask God to forgive our debts, it is the active voice (I have to ask for it) and it is stated in the second person (I have to receive it). When I ask my Heavenly Father for this, my offense has been paid-in-full because the legal and moral requirements aren’t due any longer. I couldn’t pay this debt on my own, but Jesus paid it for me (2 Corinthians 5:21).
When I forgive someone who has wronged me, it is again the active voice (I have to give it), but it is now in the first person (I don’t wait around for the other person to ask for forgiveness). I let it go. I don’t hinder the other person or myself with waiting for the penalty to be paid any longer.
This is the only part of this model prayer for which Jesus gives a commentary afterwards (in Matthew 6:14-15). With this, Jesus is teaching us that to say, “I’m forgiven” is also to say, “I’m forgiving.”
Unlike Charles II, when we are forgiven and forgiving, the inevitable result is freedom for both ourselves and our offenders.
If we practice this relentlessly, we are both freed ourselves and freeing others!
When we pray, “Forgive as we also have forgiven,” we are both acknowledging His power to forgive us and requesting the faith need to be forgiving people. As C.S. Lewis noted, “To be a Christian means to forgive the inexcusable, because God has forgiven the inexcusable in you.”
The Bible describes satan’s activity as stealing, killing, and destroying. He’s called the father of lies, so he uses slander to try to steal, kill, and destroy. His slander is: “God can’t forgive that” and “You shouldn’t let them off the hook for what they did to you.”
These two thoughts are linked, just as “I’m forgiven” and “I’m forgiving” are linked. If I begin tothink that what someone did to me was too big for me to forgive, then I can also believe that there is a sin I have committed that is too big for God to forgive. But when I live both receiving and giving forgiveness, I can tune out this lie from hell.
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
Jesus is teaching us to pray as citizens of the Kingdom of Heaven, and each phrase of this prayer is a reminder of how we interact with the King of Heaven—Our Father in Heaven, hallowed be Your name. Your Kingdom come, Your will be done on earth as it is in Heaven.
We all have a desire to feel secure—to feel our needs are going to be met. In fact, our anxiety level is usually tied directly to how insecure we may feel. The problem for many of us, however, is that we have mistaken wants for needs, and when those aren’t met as we think they should be, we again experience increasing levels of anxiety.
We see this on full display in Luke 12. First, Jesus addresses a man who is greedily desiring his share of his father’s inheritance. Jesus says, “Life does not consist in an abundance of possessions.”
To illustrate this point, Jesus tells a parable of a rich landowner who harvested more crops than he knew what to do with—a harvest which he calls “plenty.” His solution was to build bigger barns for his abundant harvest, to which God announced, “You fool” (Luke 12:13-21).
This man was not called a fool because he was successful. He was not called a fool because he had plenty. Rather, he was called a fool because his “plenty” caused him to forget his heavenly Father.
This is an invaluable lesson. Sadly, we tend to be a very forgetful people!
After God delivered His people from their bondage in Egypt, and they almost immediately start worrying and then complaining about whether their needs will be supplied. God tells them that He will supply every day exactly what they need (Exodus 16:1-35).
This provision of manna every single morning when they got up was intended to keep them reliant on God and thankful for His provision. But after a while they thought they deserved more—they wanted plenty (Numbers 11:4-6). Later on, Asaph would pinpoints the main culprit of the Israelites’ stumbled throughout their history: forgetfulness (Psalm 78:11, 22-25).
Jesus taught us to come to God in prayer as Our Father. Just as Jesus was daily dependent on His Father, so He teaches us to have that same level of daily abiding.
Jesus reminds us what the daily supply of manna really signified; namely, that He would be our Bread from Heaven for all of eternity (John 6:28-40)!
So that’s why we pray, “Give us today our daily bread.” Once again, this is an acknowledgement that no one else can provide for us, and it is a request that we would stay daily dependent on Him. It’s not, “Give us today our weekly bread.” Or, “Give us today our daily wants.” Or even, “Give us today plenty of things.”
We need our Father for daily bread so that we never, ever forget or vital, indispensable connection to Him!
Even when we don’t have plenty, we are told not to worry but instead to look to our Heavenly Father for His daily supply (Luke 12:22; Philippians 4:6-7).
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
I hope you’ve noticed so far that the parts of Christ’s model prayer that we’ve looked at so far are both an acknowledgement of the holiness of God and the greatness of His Kingdom, and also a request for us to be empowered to live in a way that makes those things known to Earthlings.
One of the ways we live to make these things seen is found in the next phrase: Your will be done on earth as it is in Heaven (Matthew 6:10).
In A Christmas Carol, Charles Dickens shows us a scene where the Ghost of Christmas Present has taken Scrooge to his nephew’s home. After dinner, these young adults begin playing games. Dickens says, “For it is good to be children sometimes, and never better than at Christmas, when its mighty Founder was a child Himself.”
Jesus loved children! Being around “the littles” lately at on our school campus, I have a whole new appreciation for this. Because Jesus loved children, their parents wanted them around Him, and He wanted them around too (see Matthew 19:13-15; Mark 10:14-16; Luke 18:15-17).
Children are loud, busy, adventurous, and easily distracted. But they are also loving, trusting, curious, innocent, and easily comforted. And Jesus loved to bless them!
What does this have to do with “Your will be done on earth as it is in Heaven”? Jesus taught us to address our praying to “Our Father.” That means we are to interact with Him as His children.
Children love to do the will of their parents. They’re not trying to earn their approval, but joyfully obeying out of innocence. When we obey God as loving children, we are doing His will on earth as it is done in Heaven!
So once again, this is both an acknowledgement and a request.
In Psalm 131, David uses this same picture of a contented child for us.
Childlike is lovingly dependent. Childish is selfishly independent. Childlike is trusting someone wiser. Childish is believing I know best.
Our prayer request should always be, “Father, may I trust You and obey You as an innocent child.”
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Last week I shared a quote about this Kingdom Prayer from the YouVersion reading plan The Prayer That Turns The World Upside Down. Let me remind you of one phrase: “This prayer is dangerous, overturning the kingdom of the principalities and powers of this world.”
We live on Earth but we are citizens of the Kingdom of God. This prayer is a desire for that eternal Kingdom to be seen by Earthlings so that they will also obtain citizenship. So we saw last week that the phrase “Hallowed be Your name” is both an acknowledgement of God’s greatness and a request that we would display His greatness in our lives. The next phrase—Your Kingdom come (Matthew 6:10)—has that same two-part motivation: acknowledgment and request.
I wrote Shepherd Leadership to address the non-biblical practices in our churches that had taken on biblical weight. I think this is something that invades many Christian’s thinking about what “the Kingdom of God” actually is.
Here’s two things I know for sure: (1) Kingdom power ≠ political power, and (2) Kingdom power ≠ religious power.
A.W. Tozer wrote—
“In Christian circles today, the church that can show an impressive quantitative growth is frankly envied and imitated by other ambitious churches. Numbers, size and amounts seem to be very nearly all that matters…. The great goddess, Numbers, is worshiped with fervent devotion, and all things religious are brought before her for examination. Her Old Testament is the financial report, and her New Testament is the membership roll. To these she appeals as the test of spiritual growth and the proof of success or failure in most Christian endeavors. A little acquaintance with the Bible should show this up for the heresy it is.”
Jesus was clearly focused on His Father’s Kingdom. The phrase “Kingdom of God” is used over 50 times in the Gospels, and Jesus uses words like “Heaven,” “Hell,” and “eternal life” over 120 times.
In teaching us to pray, Jesus called us to focus on the eternal. We want people to see “Our Father in Heaven”—in all His hallowed majesty and glory—not merely in the ways we attempt to “Christianize” life on Earth.
Alan Redpath said, “Before we can pray, ‘Lord, Thy Kingdom come,’ we must be willing to pray, ‘My Kingdom go.’”
Jesus constantly taught like this, “The Kingdom of Heaven is like….” He said, “The coming of the Kingdom of God is not something that can be observed” (Luke 17:20). Or better stated: The Kingdom of God doesn’t arrive because I oversee something and announce it.
Peter summed up the ministry of Jesus like this, “How God anointed Jesus of Nazareth with the Holy Spirit and power, and how He went around doing good and healing all who were under the power of the devil, because God was with him” (Acts 10:38).
Jesus told us to live the same way—“When Jesus had called the Twelve together, He gave them power and authority to drive out all demons and to cure diseases, and He sent them out to proclaim the kingdom of God and to heal the sick” (Luke 9:2).
Our living Kingdom-focused is the answer to our prayer for God’s Kingdom to come.
For the kingdom of God is not a matter of talk but of power. (1 Corinthians 4:20)
We hallow God’s name and we make His Kingdom visible when we seek Him as our only priority. Both of these phrases are acknowledgments of His absolute sovereignty and our desire to be empowered to be anointed by the Holy Spirit to go around doing good and delivering all who are under the power of the devil.
I love this short verse from A.B. Simpson—
Help me to work and pray,
help me to live each day,
that all I do may say,
‘Thy kingdom come.’
Check out the other messages in our series Kingdom Prayingby clicking here.
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
We said our protocol in approaching Almighty God in prayer is found in just two words: Our Father.
Notice the transition: your Father (3x in Matthew 6:6, 8) to Our Father (6:9). How does this happen? Jesus makes it possible and the Holy Spirit continually reminds us of Christ’s completed work (Hebrews 2:11; John 14:13-14; Romans 8:15-16).
It’s not just “our Father” but “our Father in Heaven.” Let’s remember that our Father is both All-loving and All-powerful. The phrase in Heaven reminds us of His absolute sovereignty. “Our God is in heaven; He does whatever pleases Him” (Psalm 115:3). What pleases Him? To give us His kingdom (Luke 12:32).
Then there’s another phrase that is vital: Our Father in Heaven, hallowed be Your name.
Hallowed means both to acknowledge His greatness and to keep Him separate from any profane things. What is profane? The dictionary says it is irreverence or contempt for God. The opposite of profane is holiness—something set apart exclusively for God. This is not something better than something else, but something exclusively that will bring glory to our Father in Heaven.
The root word for hallowed is “holy.” We see this literally translated in the name Holy Spirit. It is a word also referring to Jesus when He is called “the Holy One of God” (see Mark 1:24). The angel uses the word twice when he says, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the Holy One to be born will be called the Son of God” (Luke 1:35).
And that same word translated hallowed and holy is also translated saints. Literally that means “holy ones” or set apart people.
Jesus is teaching us that our prayer is BOTH an acknowledgment of how God’s name is to be hallowed AND a request that He would empower us to pray and live in ways that makes that happen.
This means our attitude needs to be focused on God’s reputation not my reputation (as in Matthew 6:5, 7:21-23).
We hallow God’s name when our prayer and daily lifestyle bring Him the supreme glory that is due exclusively to His awesome name! When we keep our eyes and hearts on Him, He will provide everything else we need (see Matthew 6:32-33).
To follow along with all of the message in this prayer series called Kingdom Praying, please click here.
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
Every monarch or president on the planet has certain protocols for anyone who interacts with them. There are requirements on how to walk into the room, titles that have to be used, the way you have to act, things you can or can’t say, and the list goes on and on.
So it’s natural to think that this is how we also have to approach the Sovereign King of the Universe. But this King so desires intimate conversation with His people that Jesus gave us this simple protocol: “Our Father” (Matthew 6:9-13).
Jesus told us that He wanted us to dispense with the world’s expected protocols. He said that when we approach God, those protocols are gone. In the preceding verses, He told us that we pray…
…NOT for show or else we are called hypocrites—putting on an act or performance to earn applause or approval.
…NOT with “alien” vocabulary or else we are pagans—adopting manners that aren’t our own as a means to be accepted.
The prayers of Jesus seldom sound like our modern idea of “prayer.” Instead, they sound more like an everyday conversation when He’s talking to His Father, and the sound like commands when He’s casting out demons or healing diseases (see examples in Matthew 8:3, 13, 26, 32; John 11:40-44).
Jesus also reminded us that we pray because…
He told us to
He wants us to seek God’s Kingdom
He wants us to receive God’s Kingdom
He wants us to live in the power of God’s Kingdom every single moment
Let me repeat: our protocol for prayer is nothing like the world’s protocols for interacting with rulers. Our protocol is simply coming to our Heavenly Father in simple, childlike love and anticipation.
Kingdom praying should be as natural as talking to the most loving Father you can imagine!
Check out the others messages in our series Kingdom Prayingby clicking here.
Jesus made it clear time and time again that He came to reveal the Kingdom of God to us. He described what the Kingdom was like and told us that He came to be the means by which we could enter God’s Kingdom.
He also told us how God’s children could access the power and privileges of our Heavenly Father through the means of prayer. He assured us with words like, “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom” (Luke 12:32).
Jesus said quite simply that we had access to our Father through prayer. And then to make sure we didn’t miss out on this awesome privilege, He instructed us, “This, then, is how you should pray” (Matthew 6:8).
Please join me this Sunday as we go point-by-point through this Kingdom-accessing model prayer. We will learn just how truly expansive and all-encompassing this short prayer is.
As we get closer to the death and resurrection of Jesus, there are an increasing number of prophecies that are fulfilled in these events. Jesus appears to have been very attentive to making sure that each and every one of these prophecies were fulfilled to the smallest detail. 
Craig T. Owens 