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I. The Lord's Prayer

1. Identity and Authority of the Lord's Prayer

The Lord's Prayer is given directly by Christ Himself as the Church's foundational model and content of prayer, uniting doctrine, faith, and daily Christian life 1. Luther calls it the highest and noblest prayer, because its author is Christ Himself and its content encompasses every Christian need 300.

Christ gives this prayer as the Son addressing the Father, thereby revealing both the proper addressee of prayer and the believer's adopted status as God's child through Christ 2. This filial access is not natural but evangelical, grounded in God's gracious invitation to pray with confidence 301 as emphasized in Martin Luther, Large Catechism ,200.

2. Address: "Our Father Who Art in Heaven"

The opening invocation establishes filial confidence grounded in adoption through Christ, not natural human merit 3. Only those who believe in Christ are given the right to call God Father 4 a reality Luther explains as prayer rooted in promise rather than worthiness 301.

"Heaven" confesses God's transcendent authority and sovereign rule, not spatial distance 5. As The Lutheran Study Bible notes, this language comforts believers that the One who rules all things still hears their prayer as a gracious Father 201.

3. The Seven Petitions: Structure and Theological Order

The Lord's Prayer consists of seven petitions, reflecting a complete ordering of Christian life under God's kingdom 1.

This order teaches that God's glory and saving work take precedence, while all earthly needs are entrusted to Him in faith 6. Luther explicitly notes that prayer begins with God before moving to the self, forming Christians away from self-centered devotion 300.

4. The First Petition: "Hallowed Be Thy Name"

God's name is holy in itself, yet this petition asks that God's name be kept holy among us 7. This occurs when God's Word is taught in truth and believers live lives consistent with that Word 302.

False teaching and ungodly living profane God's name, causing it to be blasphemed among the nations 8. Luther emphasizes that doctrine and life cannot be separated without desecrating God's name 302 a point reinforced in The Lutheran Study Bible 201.

5. The Second Petition: "Thy Kingdom Come"

God's kingdom comes whether we pray for it or not, yet this petition asks that it come also to us 9. Luther explains that this refers specifically to the kingdom of grace, where Christ reigns through the Gospel and Sacraments 303.

This petition rejects earthly political or moralistic conceptions of the kingdom, focusing instead on Christ's reign through repentance and faith 10. Martin Luther, Large Catechism underscores that this kingdom comes only through God's action, not human effort 200.

6. The Third Petition: "Thy Will Be Done on Earth as It Is in Heaven"

God's will is done when the devil's works are thwarted and believers are strengthened to trust God's Word above all things 11. Christ Himself models perfect submission to the Father's will 11 which defines the Christian life of faith ,304.

This petition confesses God's gracious will for salvation 12 while acknowledging opposition from the devil, the world, and the sinful flesh 304. The Lutheran Study Bible emphasizes that this petition trains Christians to endure suffering without despair 201.

7. The Fourth Petition: "Give Us This Day Our Daily Bread"

"Daily bread" includes everything required for bodily life, including food, shelter, work, good government, peace, and health 13. Luther stresses that this petition sanctifies ordinary life and vocation as gifts from God 305.

This petition teaches dependence, gratitude, and responsibility toward neighbor 14. Martin Luther, Large Catechism explicitly warns against both anxious hoarding and contempt for earthly provision 200.

8. The Fifth Petition: "Forgive Us Our Trespasses as We Forgive Those Who Trespass Against Us"

This petition confesses the believer's ongoing need for forgiveness grounded solely in Christ's atoning work 15. Luther teaches that even the saints require daily forgiveness, not because grace is uncertain, but because sin remains 306.

Forgiving others does not earn God's forgiveness but flows from faith already receiving mercy 16. Refusal to forgive contradicts this petition and reveals resistance to repentance 17 as both Scripture and the Confessions testify 306.

9. The Sixth Petition: "Lead Us Not into Temptation"

God tempts no one to sin [18], yet this petition asks that God guard and preserve believers against the devil, the world, and the sinful flesh 307.

Temptation includes false belief, despair, and presumption. Victory is not sinless perfection but faithful resistance through Word and Sacrament 19. Luther stresses that Christians remain in spiritual combat until death 307 a point echoed in The Lutheran Study Bible ,201.

10. The Seventh Petition: "Deliver Us from Evil"

"Evil" includes sin, death, the devil, and every affliction that opposes God's saving work 20. Luther explains that this final petition gathers all previous petitions into a cry for complete redemption 308.

This petition culminates in eschatological hope, praying for final deliverance at death and resurrection 20 as articulated in Martin Luther, Large Catechism 200.

11. The Conclusion: "For Thine Is the Kingdom and the Power and the Glory Forever"

Though not present in all early manuscripts, this conclusion faithfully summarizes biblical doxology 21. Luther affirms its catechetical value as a confession of confidence that God alone can grant what we ask 300.

The prayer ends not in uncertainty but in praise, because nothing is too hard for the Lord 22 as emphasized in The Lutheran Study Bible 201.

12. Liturgical and Catechetical Use in the LCMS

The Lord's Prayer stands at the heart of Lutheran catechesis and liturgy, shaping daily repentance, faith, and vocation 23. Luther insists it should be prayed frequently, not mechanically, but with thoughtful faith 300.

Through this prayer, Christians are continually formed as children who trust their Father for all things, temporal and eternal 301.

II. Identity and Authority of the Lord's Prayer

1. Divine Origin and Christological Identity

The Lord's Prayer possesses unique authority because it is given directly by Jesus Christ, the incarnate Son of God, not composed by human wisdom or ecclesial tradition 1. Christ does not merely suggest themes for prayer but places His own words on the lips of the Church, thereby granting the prayer enduring divine authority 2.

Luther identifies this prayer as the highest and noblest prayer, precisely because its author is Christ Himself and its content is divinely ordered for faith and life 300. Its authority is therefore Christological, grounded in who Jesus is and what He gives, not in the devotion of the one who prays.

2. Authority Rooted in Christ's Teaching Office

Jesus teaches the Lord's Prayer as part of His public ministry of Word and doctrine, exercising His authority as the true Teacher of Israel and Lord of the Church 1. This instruction is not optional but normative, shaping how Christians are to approach God in prayer 3.

Luther emphasizes that Christ commands prayer not to burden consciences but to invite believers into confident access to the Father, grounding prayer in promise rather than merit 301. As Martin Luther, Large Catechism explains, refusal to pray Christ's prayer is ultimately refusal to trust Christ's Word 200.

3. Filial Authority Through Adoption

The authority to pray the Lord's Prayer rests not in human worthiness but in adoption through Christ 4. Calling God "Father" presupposes justification by faith and incorporation into Christ, through whom believers receive the Spirit of sonship 5.

This filial address is authoritative because it is given, not assumed. Luther insists that Christians pray as children who have been commanded and invited by God Himself 301. The Lutheran Study Bible underscores that this address transforms prayer from fear-driven petition into confident trust 201.

4. Canonical and Ecclesial Authority

The Lord's Prayer is canonically fixed in Holy Scripture, recorded in the Gospels and preserved as Christ's own teaching 1,2. Its authority is therefore inseparable from the authority of Scripture itself.

Ecclesially, the prayer has functioned from the earliest Church as the Church's central prayer, used catechetically, liturgically, and devotionally 6. Luther affirms that the Church does not authorize the prayer; rather, the prayer authorizes the Church's praying, shaping doctrine and devotion according to Christ's will 300.

5. Normative Content and Sufficiency

The Lord's Prayer is authoritative not only in origin but also in content, because it comprehensively contains everything Christians should pray for, both spiritual and bodily 7. Nothing necessary for faith, life, or salvation lies outside its petitions.

Luther teaches that all other prayers are to be judged and ordered by this prayer, since it reflects God's priorities before human desires 300. This establishes the Lord's Prayer as a doctrinal norm for prayer, not merely a devotional aid.

6. Authority Over Conscience and Life

Because Christ Himself gives the Lord's Prayer, it carries authority over the Christian conscience, forming believers in repentance, faith, forgiveness, and trust 8. It does not coerce but creates faith through the Word it contains, directing believers away from self-chosen spirituality toward Christ-centered prayer.

The prayer thus governs not only what Christians say to God but how they understand God, themselves, and the world, shaping daily life under the cross and in hope of the resurrection 9.

7. Eschatological and Enduring Authority

The authority of the Lord's Prayer endures until the consummation of all things, as it directs believers toward God's kingdom, will, and final deliverance 10. It is prayed in the tension between Christ's first coming and His return in glory.

Luther notes that Christians will never outgrow this prayer, because until sin, death, and the devil are finally destroyed, the Church remains in need of the very petitions Christ has given 300.

III. "Our Father Who Art in Heaven"

1. Divine Address and Evangelical Access

The opening words of the Lord's Prayer establish who God is and how He is approached. Jesus teaches believers to address God as Father, not as a distant deity or impersonal power, grounding prayer in the Gospel rather than fear or speculation 1.

This address is possible only because of Christ's mediatorial work, through which sinners are reconciled to God and given access as children 2. Luther emphasizes that these words are pure Gospel, since they proclaim that God invites us to pray as dear children speak to a dear father 300.

2. "Our": Communal and Ecclesial Identity

The prayer begins with "Our," not "My," locating the Christian within the communion of saints rather than isolated individualism 3. Prayer is never merely private but always ecclesial, joining the believer to the whole Church on earth and in heaven.

Luther notes that this word trains Christians to pray for one another, restraining selfish prayer and forming love for neighbor 301. As The Lutheran Study Bible observes, this communal address reflects the Church's shared baptismal identity in Christ 200.

3. "Father": Filial Relationship by Adoption

Calling God "Father" presupposes adoption through faith in Christ, not natural human relationship or moral achievement 4. By nature, sinners are estranged from God, but through Christ they receive the Spirit of adoption, enabling true prayer 5.

This title confers confidence and boldness in prayer, not because of human worthiness, but because God Himself commands this address 300. Luther stresses that prayer begins not with what we offer God, but with what God has already promised us in Christ 301.

4. "Who Art": Confession of the Living God

The phrase "Who art" confesses that God truly exists, acts, and hears, rejecting all notions of prayer as psychological exercise or symbolic ritual 6. Prayer is directed to the living God who reveals Himself and responds according to His will.

This confession rests on God's self-revelation in Scripture, not human imagination. The address therefore guards prayer against idolatry, ensuring that believers pray to the true God as He has made Himself known 7.

5. "In Heaven": Divine Majesty and Sovereign Authority

"In heaven" confesses God's transcendence, majesty, and sovereign rule, not physical distance 8. God reigns over all creation, possessing the power and authority to grant what He promises.

At the same time, this phrase does not imply remoteness. Luther explains that God is everywhere present , yet uniquely confessed as heavenly to strengthen faith in His almighty rule 300. The Lutheran Study Bible emphasizes that this confession comforts believers that their Father rules all things for their good 200.

6. Law and Gospel Distinction in the Address

The address "Our Father Who Art in Heaven" contains a clear Law and Gospel distinction. The Law reveals that sinners have no natural right to call God Father 9 while the Gospel grants that right freely through Christ 4.

Thus the address itself preaches Christ before any petition is spoken, grounding prayer in forgiveness, reconciliation, and promise, not human effort 301.

7. Catechetical and Liturgical Authority

This address is not optional or symbolic but normative for Christian prayer, because Christ Himself gives it 1. For this reason, it stands at the heart of Lutheran catechesis and liturgy.

Luther insists that Christians should learn these words first and best, since they teach both who God is and who we are before Him 300. The Church does not improve upon this address but faithfully receives and prays it as Christ's gift.

8. Pastoral Comfort and Daily Use

In daily life, these words comfort consciences troubled by sin, suffering, and weakness. To say "Our Father" is to confess that God remains gracious even when circumstances contradict human expectation 10.

Thus this address forms Christians in trust, humility, and perseverance, shaping prayer not as escape from reality but as faithful dependence upon the heavenly Father who governs all things for salvation 11.

IV. The Seven Petitions - Structure and Theological Order

1. Divine Ordering and Catechetical Purpose

The Lord's Prayer is structured by Christ Himself into seven distinct petitions, establishing a divinely ordered framework for Christian prayer rather than a humanly devised sequence 1. This structure teaches believers what to pray for and in what order, forming prayer according to God's priorities rather than human desire.

Luther emphasizes that this ordering is intentional and catechetical, training Christians first to seek God's honor and saving work before addressing personal needs 300. The sequence itself therefore carries theological authority, not merely devotional convenience.

2. The First Table: Petitions Concerning God

The first three petitions concern God's name, God's kingdom, and God's will, reflecting the primacy of God Himself in all prayer 2. These petitions are entirely God-directed, asking not that God become something He is not, but that His holy work be manifest among us.

Luther notes that prayer must begin with God, because faith begins with God's Word and promise, not with human need 300. As The Lutheran Study Bible observes, these petitions align prayer with God's redemptive action in the world 200.

3. The Second Table: Petitions Concerning Human Need

The final four petitions turn to human needs, both bodily and spiritual, teaching that such needs are rightly brought before God only after His saving work is confessed 3.

These petitions encompass:

Luther stresses that God cares for the whole person, body and soul, and that prayer rightly includes both 301. This balance rejects both materialism and false spiritualism.

4. Vertical and Horizontal Dimensions

The structure of the petitions reflects a vertical and horizontal dimension of Christian life. The first petitions orient the believer toward God in faith and worship, while the latter petitions orient the believer toward life in the world under God's care 4.

This ordering guards against self-centered prayer by anchoring all requests in God's glory and redemptive will 5. Martin Luther, Large Catechism emphasizes that prayer shaped this way conforms the heart to God rather than attempting to conform God to the heart 201.

5. Law and Gospel Movement Within the Petitions

The seven petitions also display a Law and Gospel movement. The first petitions reveal God's holiness and will, exposing human inability to fulfill them by nature 6. The later petitions proclaim Gospel comfort, as God graciously supplies what sinners cannot provide for themselves 7.

Luther insists that this movement preserves prayer from becoming either despairing legalism or presumptuous license 300. The structure itself preaches Christ before and within the petitions.

6. Comprehensive Sufficiency of the Seven Petitions

Christ's arrangement of seven petitions teaches that nothing necessary for faith, life, or salvation lies outside this prayer 8. All other faithful prayers are expansions or applications of these petitions.

Luther famously teaches that every prayer, if rightly prayed, is already contained in the Lord's Prayer 300. The Lutheran Study Bible likewise affirms that this structure functions as the doctrinal norm for Christian prayer 200.

7. Eschatological Orientation of the Order

The sequence of the petitions moves from God's present work to future fulfillment, culminating in deliverance from evil and final redemption 9. The order thus reflects the already and not yet tension of the Christian life.

The Church prays these petitions as those who live between Christ's first coming and His return in glory, trusting that God's kingdom will be fully revealed in the end 10. This eschatological direction gives the prayer enduring relevance.

8. Liturgical and Formational Function

The structured order of the petitions has shaped Christian worship from the earliest Church, functioning as both liturgical prayer and catechetical summary 11. Its repeated use forms believers in a Christ-centered pattern of thought and desire.

Luther insists that Christians should not rush through the petitions but dwell on them thoughtfully, allowing their order to shape daily faith and life 300.

V. The First Petition: "Hallowed Be Thy Name"

1. The Holiness of God's Name in Itself

God's name is holy in itself, apart from human action or recognition 1. It does not become holy through human reverence, nor can human sin diminish its inherent holiness.

Luther teaches that God's name remains holy whether it is honored or dishonored among us, because its holiness rests entirely in God Himself 300. This confession guards against any notion that human behavior confers holiness upon God.

2. The Petition's Evangelical Meaning

When Christians pray "Hallowed be Thy name," they are not asking God to become holy, but that God's name be kept holy among us 2. The petition is therefore both prayer and confession, acknowledging human responsibility under God's Word.

Luther explicitly explains that this occurs when God's Word is taught in its truth and purity and we, as the children of God, also lead holy lives according to it 301. This places doctrine and life together under God's name.

3. God's Name as Revelation and Presence

God's name is not a mere label but His revealed presence and character, given to His people for worship and proclamation 3. To bear God's name is to live under His authority and promise.

Scripture identifies God's name with His saving action among His people 4. The Lutheran Study Bible emphasizes that misuse of God's name always distorts God's self-revelation, not merely religious language 200.

4. Teaching and Confessing the Name in Truth

God's name is hallowed when the Gospel is preached clearly, faithfully, and without distortion 5. False doctrine profanes God's name by presenting a god other than the one revealed in Christ 6.

Luther warns that heresy and false teaching are among the chief ways God's name is desecrated, even when done under the appearance of piety 301. Martin Luther, Large Catechism underscores that doctrine is never neutral but always either honors or dishonors God's name 201.

5. Life and Vocation Under God's Name

This petition also concerns Christian life and vocation. God's name is hallowed when believers live in repentance and faith, reflecting God's mercy in their conduct 7.

Hypocrisy and scandal among Christians cause God's name to be blasphemed before the world 8. Luther stresses that conduct contrary to the Gospel undermines confession and damages witness 301.

6. Law and Gospel in the First Petition

The Law reveals that by nature humans misuse and profane God's name through unbelief, false teaching, and sinful living 9. This exposes the need for repentance.

The Gospel comforts believers by assuring that God Himself sanctifies His name among us through His Word and Spirit, despite human weakness 10. Thus the petition rests not on human perfection but on divine faithfulness 300.

7. Ecclesial and Catechetical Dimension

The first petition is inherently ecclesial, as it concerns the public teaching, confession, and life of the Church 11. It shapes catechesis by teaching that faith is confessed both in word and deed.

Luther insists that Christians must learn this petition early, because it teaches reverence for doctrine and life from the beginning of the Christian walk 300.

8. Eschatological Fulfillment

The hallowing of God's name will be fully realized when all creation confesses the name of the Lord rightly and without resistance 12. Until that day, the Church prays this petition amid opposition and misunderstanding.

This petition therefore carries eschatological hope, trusting that God's name will finally be honored universally at Christ's return 13.

VI. The Second Petition: "Thy Kingdom Come"

1. The Kingdom as God's Gracious Reign

In the Second Petition, Christians confess that God's kingdom is not a human achievement but God's gracious reign, established and sustained by His action alone 1. This kingdom does not arise from political power, moral progress, or social reform, but from God's saving work in Christ 2.

Luther teaches that God's kingdom comes whether we pray for it or not, because God remains sovereign 300. Yet believers pray this petition so that God's kingdom may come also to us, that is, that we may receive and remain within it through faith 301.

2. Distinction of Kingdoms and Proper Focus

Scripture distinguishes between God's kingdom of power, by which He rules all creation, and God's kingdom of grace, by which He rules the Church through the Gospel 3. The Second Petition specifically concerns the latter.

Luther warns against confusing God's spiritual kingdom with earthly authority or political programs 300. The Lutheran Study Bible emphasizes that this petition resists all attempts to identify God's kingdom with human institutions or moral agendas 200.

3. The Means by Which the Kingdom Comes

God's kingdom comes through the Word and Sacraments, by which the Holy Spirit creates and sustains faith 4. Wherever the Gospel is preached and the Sacraments are rightly administered, there Christ reigns as King 5.

This petition therefore includes prayer for faithful preaching, sound doctrine, and the proper administration of the Sacraments 301. Martin Luther, Large Catechism stresses that the kingdom advances not by coercion but by proclamation 201.

4. Repentance and Faith as Entrance into the Kingdom

Entrance into God's kingdom occurs through repentance and faith, worked by the Holy Spirit through the Gospel 6. Human effort contributes nothing to the coming of the kingdom, which remains entirely God's gift.

Luther emphasizes that this petition asks God to break and hinder all powers that oppose faith, both external and internal 301. Thus the prayer includes a plea for personal repentance and renewal.

5. The Kingdom and the Church

The Church is the present manifestation of God's kingdom of grace, not because of her holiness in herself, but because Christ reigns in her through His Word 7. This petition therefore includes prayer for the Church's growth, unity, and preservation in truth.

False teaching and unbelief hinder the reception of the kingdom 8. Luther warns that wherever the Gospel is obscured, the kingdom is resisted, even if religious language is retained 300.

6. Law and Gospel in the Second Petition

The Law reveals that by nature humans resist God's reign, preferring autonomy over repentance 9. This exposes the need for God's intervention.

The Gospel comforts believers by assuring that God Himself brings His kingdom to us, forgiving sins and granting new life through Christ 10. The petition thus rests on promise, not performance.

7. Eschatological Fulfillment of the Kingdom

The Second Petition looks beyond the present age to the final coming of God's kingdom in glory, when Christ returns and faith gives way to sight 11.

Until that day, the Church lives in the tension of the already and not yet, praying for perseverance in faith and longing for the consummation of God's reign 12. Luther teaches that Christians never outgrow this petition, because the kingdom has not yet been fully revealed 300.

8. Catechetical and Pastoral Function

Catechetically, this petition teaches Christians to seek spiritual goods above temporal success, reordering desires according to God's priorities 13.

Pastorally, it comforts believers that the success of the Church does not depend on human strength, numbers, or cultural influence, but on God's faithful action through His Word 301.

VII. The Third Petition: "Thy Will Be Done on Earth as It Is in Heaven"

1. The Will of God as Good and Gracious

In the Third Petition, Christians confess that God's will is good and gracious, not arbitrary or oppressive 1. God's will is not hidden fate but His revealed purpose to save sinners through Christ and to preserve them in faith 2.

Luther teaches that God's will is done without our prayer, because God remains sovereign, yet believers pray that it be done also among us, especially where it is opposed 300. This petition therefore rests on trust in God's goodness, not resignation to necessity.

2. Distinction Between God's Hidden and Revealed Will

Scripture distinguishes between God's hidden will, which remains beyond human investigation, and God's revealed will, which is made known in His Word 3. The Third Petition concerns the latter, not speculation about divine secrets.

Luther strongly warns against seeking God's will apart from Scripture, insisting that God's will is known only where God has spoken 301. The Lutheran Study Bible emphasizes that prayer clings to God's promises rather than attempting to decipher providence 200.

3. Opposition to God's Will in the World

God's will encounters real opposition from the devil, the world, and the sinful flesh 4. This petition acknowledges the reality of spiritual conflict and rejects any notion that God's will is naturally welcomed by fallen humanity.

Luther explains that this opposition includes false teaching, persecution, suffering, and internal temptation 300. Martin Luther, Large Catechism stresses that the Christian life is marked by struggle precisely because God's will contradicts human self-rule 201.

4. God's Will Done Through the Word

God's will is done on earth when His Word is taught purely and believed faithfully 5. Where the Gospel is preached and heard, God's will for salvation is actively accomplished.

This petition therefore includes prayer for faithful pastors, sound doctrine, and steadfast congregations 301. Luther emphasizes that God's will advances not by force but by proclamation 300.

5. God's Will in Christian Life and Suffering

God's will is done in the lives of believers as they are strengthened to endure suffering, temptation, and opposition without falling away from faith 6. This does not mean suffering is good in itself, but that God uses it to preserve trust in Christ.

Christ Himself embodies this petition in perfect obedience, submitting to the Father's will for the sake of human salvation 7. The Lutheran Study Bible notes that Christian endurance is always grounded in Christ's prior obedience, not human resolve 200.

6. Law and Gospel in the Third Petition

The Law reveals that by nature humans resist God's will, preferring autonomy over repentance and trust 8. This resistance manifests in both open unbelief and religious self-righteousness.

The Gospel comforts believers by assuring that God Himself breaks and hinders every evil plan that opposes faith and instead strengthens believers to remain steadfast 300. Thus the petition depends entirely on divine action, not human cooperation.

7. Conformity to Heaven, Not Heaven to Earth

The phrase "on earth as it is in heaven" confesses that heaven is the pattern, not earth. In heaven, God's will is done perfectly, joyfully, and without resistance 9.

Christians do not pray that heaven adjust to earthly desires, but that earthly life be conformed to God's eternal order 10. Luther teaches that this petition trains believers to submit their will to God's Word rather than reshaping God according to human preference 301.

8. Eschatological Hope and Perseverance

The Third Petition looks forward to the day when God's will shall be done perfectly and without opposition, when sin, death, and the devil are destroyed 11.

Until that day, the Church prays this petition daily, asking for perseverance in faith amid trial and conflict 12. Luther emphasizes that Christians never outgrow this prayer, because the struggle against the old Adam continues throughout earthly life 300.

VIII. The Fourth Petition: "Give Us This Day Our Daily Bread"

1. The Petition for Daily Provision

The Fourth Petition of the Lord's Prayer asks God to give us our daily bread, acknowledging our total dependence on Him for all physical needs 1. This petition confesses that all good things come from God's fatherly hand, and without His gracious provision, we lack everything necessary for life 2. Luther explains that this petition teaches us to pray for our bodily needs with humility and trust, recognizing that God cares for the whole person - body and soul 300.

2. The Meaning of "Daily Bread"

"Daily bread" refers not only to physical food but also to all necessary sustenance for life, including clothing, shelter, health, and means of livelihood 3. It is God's gracious provision for the maintenance of our earthly life 4. This petition reminds believers to be content with God's daily gifts and not to be anxious about the future 5. The Lutheran Study Bible notes that "daily bread" signifies God's ongoing, faithful provision, emphasizing the present reliance on Him 200.

3. God as the Source of All Provision

Scripture teaches that God is the Creator and Provider of all things 6. The petition acknowledges that our needs do not arise from our own efforts alone but are sustained by God's providential care 7. Luther contrasts this petition with human self-sufficiency, underscoring that it is God's will and grace that supply our daily needs 300. The Augsburg Confession confirms that God's providence governs all creatures for their good 302.

4. Daily Bread and Dependence on God's Providence

The petition stresses dependence on God's providence moment by moment, recognizing human limitations and frailty 8. It calls for daily trust, not reliance on wealth or worldly security 9. Luther points out that "daily" means not to worry about tomorrow but to ask God for the present day's needs, trusting Him day by day 300. This trust rejects both reckless presumption and anxious worry.

5. Bread as a Gift, Not a Right

This petition teaches that God's gifts are graciously given, not earned or deserved 10. It excludes any idea that humans have a right to material blessings apart from God's mercy. Luther clarifies that while we may work and use earthly means, it is God who gives success and nourishment 300. The Apology teaches that all blessings come from God's grace alone, and humans are called to receive them with thanksgiving 303.

6. Bread and Spiritual Nourishment

While primarily concerned with physical provision, this petition also foreshadows spiritual nourishment, ultimately fulfilled in Christ, the Bread of Life 11. The Lord's Supper, instituted by Christ, is the true "daily bread" that sustains the soul eternally 12. The Large Catechism connects this petition with the Gospel's promise of forgiveness, life, and salvation, highlighting the unity of physical and spiritual sustenance 301.

7. Responsibility to Neighbor and Contentment

This petition encourages believers to cultivate contentment with what God provides and to share generously with those in need 13. Recognizing God's daily provision fosters humility and charity. Luther teaches that praying for daily bread includes praying for others' needs, reflecting God's love through practical care 300.

8. Law and Gospel in the Fourth Petition

The Law reveals human covetousness, greed, and anxiety about provision, exposing the heart's rebellion against dependence on God 14. The Gospel comforts by assuring that God promises to provide for all our needs, prompting faith and thankfulness 15. This petition rests on God's faithfulness and care through Christ 300.

IX. The Fifth Petition: "Forgive Us Our Trespasses as We Forgive Those Who Trespass Against Us"

1. The Petition for Forgiveness: Acknowledgment of Sin and Need for Mercy

The Fifth Petition of the Lord's Prayer confesses our sinfulness and our continual need for God's gracious forgiveness 1. It acknowledges that we have trespassed against God and neighbor, deserving His just punishment 2. By asking for forgiveness, believers recognize that salvation is solely by God's mercy through Christ 3.

Luther explains that this petition teaches Christians to rely on the Gospel promise that God forgives all sins for Christ's sake 300. The Augsburg Confession states that forgiveness of sins is granted through faith in Christ alone, not by works 302.

2. Understanding "Trespasses" (Sins)

The word "trespasses" refers broadly to all sins and offenses, whether against God or against others 4. It encompasses both willful and unintentional sins, including thoughts, words, and deeds 5.

The confession teaches that all sin is serious and breaks God's holy law, making forgiveness essential 303. Luther emphasizes that believers daily sin much and need daily forgiveness 301.

3. The Basis of Forgiveness: Christ's Atoning Work

Forgiveness is based entirely on the atoning sacrifice of Jesus Christ, who bore the punishment for sin on the cross 6. This petition rests on the Gospel, not on human merit 7.

The Apology of the Augsburg Confession stresses that forgiveness comes through faith in Christ's satisfaction for sin, not through human efforts or satisfaction 303. This understanding guards against legalism and presumption.

4. The Condition: "As We Forgive Those Who Trespass Against Us"

This petition includes a condition of forgiving others, expressing the Christian's call to imitate God's mercy by forgiving those who sin against us 8. Forgiveness is not optional but commanded by Christ 9.

Luther teaches that forgiving others is necessary to receive God's forgiveness and is an act of obedience and love 300. The Large Catechism explains that this condition teaches humility and charity, preventing self-righteousness 301.

5. The Christian Life Marked by Forgiveness

Believers are called to forgive repeatedly and generously, just as God's forgiveness is boundless 10. Forgiveness is a continual practice grounded in faith and empowered by the Holy Spirit 11.

The Augsburg Confession affirms that Christians are called to live in peace and forgiveness toward their neighbors as evidence of faith 302. The practice of forgiveness also guards the Church's unity and witness 200.

6. The Danger of Unforgiveness and Its Consequences

Unforgiveness is a serious sin that harms both the individual and the community 12. It leads to bitterness, broken relationships, and spiritual harm 13.

Jesus warns that refusing to forgive hinders one's own forgiveness from God (Matthew 6:15) 1. The Apology underscores the need to forgive from the heart, lest the grace of God be rejected 303.

7. Law and Gospel in the Fifth Petition

The Law reveals the depth of human sinfulness and our failure to forgive others 14. It exposes the hardness of heart and need for God's transforming grace.

The Gospel assures believers that God graciously forgives all sins for Christ's sake, and through the Spirit, enables us to forgive others 15. This petition embodies the Gospel's power to restore and reconcile 300.

8. The Role of the Church in Forgiveness

The Church publicly proclaims and administers forgiveness in the Sacrament of Holy Absolution 16. This ministry declares God's forgiveness in Christ and calls sinners to repentance and forgiveness of others.

Luther affirms the Church's authority to forgive sins as Christ's institution for the spiritual care of the faithful 301. This sacramental forgiveness strengthens faith and fosters forgiveness in daily life.

X. The Sixth Petition: "Lead Us Not into Temptation"

1. The Petition to Be Delivered from Temptation and Trial

The Sixth Petition of the Lord's Prayer asks God to lead us not into temptation, acknowledging human weakness and the reality of spiritual testing 1. It is a plea for God's protection against all forms of trial that could cause us to sin and fall away from faith 2. The Lutheran Study Bible explains that this petition is a request for God's gracious guidance and safeguarding from spiritual dangers beyond our strength 200.

Luther explains that this petition teaches believers to pray for God's gracious guidance and strength in the face of temptation, recognizing that we cannot resist sin by our own power 300. The Augsburg Confession affirms that God's providence governs all things, including trials, for the good of His people 302.

2. The Meaning of "Temptation"

"Temptation" (Greek: peirasmos) includes both external trials and internal enticements to sin 3. It can refer to tests from God meant to strengthen faith (James 1:2-4), as well as deceptions and enticements from the devil, the world, and our sinful flesh that aim to cause spiritual ruin 4. Luther's Large Catechism emphasizes that this petition includes a plea to be kept from the devil's assaults and from falling into despair or unbelief 301.

This petition distinguishes between God's allowing of trials for our good and the devil's assault, pleading that God would not permit us to be overwhelmed beyond our endurance 5. The Lutheran Study Bible notes that God's providential care includes restraining evil to preserve believers' faith 200.

3. God's Sovereignty and Human Weakness

The petition acknowledges God's sovereignty in permitting or restraining temptation but emphasizes our dependence on His mercy and grace to endure trials without falling into sin 6. Human nature is weak and prone to sin, and so divine help is essential 7. The Apology teaches that though God may permit temptation for testing, He never tempts anyone to sin; rather, He provides a way of escape to those who trust in Him 303.

This petition affirms the Christian's trust in God's sustaining power, echoing Luther's teaching that God does not abandon believers in temptation but strengthens them through the Spirit 300.

4. The Role of the Devil, World, and Flesh

The petition implicitly recognizes the threefold source of temptation: the devil, the world, and the flesh 8. The devil actively seeks to lead believers into sin and unbelief 9. The world tempts through its allurements and false values, and the flesh rebels with sinful desires 10.

Luther's Large Catechism instructs believers to pray earnestly for deliverance from these spiritual enemies, relying on Christ's victory over them 301. The Lutheran Study Bible highlights the ongoing spiritual warfare faced by Christians and the need for God's protection 200.

5. The Petition as a Prayer for Protection and Perseverance

This petition is a prayer for God's protective care to guard faith and keep believers from falling into sin and eternal condemnation 11. It asks God to provide spiritual strength to resist temptation and to preserve us to the end 12.

Luther emphasizes that this petition expresses a humble reliance on God's power rather than our own 301. The Augsburg Confession highlights the necessity of God's aid in the Christian's daily spiritual struggle 302.

6. Law and Gospel in the Sixth Petition

The Law reveals the reality and danger of temptation and sin, exposing human weakness and the tendency to fall 13. It shows the need for divine protection and deliverance.

The Gospel assures believers that God provides strength and grace to overcome temptation through faith in Christ 14. This petition embodies trust in God's promises of care and perseverance 300.

7. Application to Christian Life and Prayer

Believers are called to pray continually for deliverance from temptation and to rely daily on God's grace 15. The petition encourages vigilance and humility, recognizing our vulnerability.

It also reminds Christians that temptation is part of the spiritual battle and that God's faithful presence accompanies them through trials 16. The Lutheran Study Bible encourages regular prayer and use of the means of grace as essential for spiritual perseverance 200.

XI. The Seventh Petition: "Deliver Us from Evil"

1. The Petition for Deliverance from Evil

The Seventh Petition of the Lord's Prayer asks God to deliver us from evil, recognizing the reality of evil's presence and power in the world and the believer's need for divine protection 1. This petition expresses the Christian's trust in God's mighty hand to save from all forms of evil - spiritual, physical, and eternal 2. Luther teaches this petition is a plea for God's rescue from all harm, whether from the devil, the world, or our sinful flesh 300 ,301 ,201.

2. Understanding "Evil"

The term "evil" (Greek: poneros) encompasses the personal devil and all his works, as well as sin, death, and the power of the world 3. It includes both the active forces that oppose God and the evil within human nature 4. This petition acknowledges the spiritual warfare in which believers live and the ongoing presence of sin and temptation 5. The Lutheran Study Bible clarifies that "evil" here primarily refers to the devil as the origin of all evil but extends to all forms of harm believers face 200.

3. God's Protection against the Devil and Spiritual Evil

The petition is a direct appeal for God's protection against the devil and his assaults. Scripture teaches that the devil seeks to devour believers and destroy faith 6. Luther's Large Catechism stresses that this petition includes praying for defense against the devil's attacks and for strength to stand firm in faith 301 ,201. The Augsburg Confession affirms that the devil and all spiritual enemies are real and active but under God's providence, which restrains their power for the good of His people 302. The believer trusts in Christ's victory over Satan as the foundation for deliverance 7 ,303.

4. Deliverance from the World's Evil

Beyond the devil, the petition includes deliverance from the evils of the world system, including ungodly influences, injustice, and persecution 8. The world opposes God's kingdom and tempts believers to fall away 9. Luther reminds believers that God's kingdom is not of this world, and this petition acknowledges the believer's need for protection in a hostile environment 300 ,200.

5. Deliverance from the Flesh's Evil

This petition also involves deliverance from the sinful flesh and its desires that continually oppose God's will 10. The flesh inclines us to sin and away from God's righteousness 11. Luther teaches that without God's daily deliverance, believers would fall completely to sin and despair 301 ,201.

6. Deliverance from Temporal and Eternal Evil

The petition includes deliverance from present evils - sickness, death, suffering - as well as eternal evil in hell 12. The believer calls upon God's mercy to protect body and soul 13. The Gospel assures that Christ's death and resurrection have overcome sin, death, and the devil, securing eternal life for believers 14 ,300.

7. Law and Gospel in the Seventh Petition

The Law reveals the reality and power of evil, condemning sinners and exposing their helplessness 15. The Gospel comforts by promising that God's grace rescues and preserves the believer from all evil through Christ 16. This petition expresses reliance on God's mercy and Christ's atoning work 301.

8. Christian Life and Prayer

Believers are called to pray constantly for deliverance from evil and to live in faith and watchfulness 17. This petition encourages dependence on God's strength and the use of His means of grace to resist evil and persevere 18 ,200.

XII. The Conclusion: "For Thine Is the Kingdom and the Power and the Glory Forever"

1. Overview of the Doxology

The phrase "For Thine is the kingdom and the power and the glory forever" is a doxology a short hymn of praise commonly appended to the Lord's Prayer in many Christian traditions 1 300. It acknowledges God's sovereign reign, omnipotent power, and eternal glory, affirming that all things belong to Him alone 2 ,301. Though this doxology is not included in the earliest manuscripts of Matthew 6:13, it reflects biblical truth and Christian worship 3 ,302.

2. The Kingdom Belongs to God

The statement "For Thine is the kingdom" recognizes that God alone is King over all creation and history 4 300. God's kingdom is universal and eternal, established and maintained by His divine authority 5. Believers confess that all earthly kingdoms and authorities exist under God's sovereign rule 6. The Augsburg Confession affirms God's providence over all things, including the kingdoms of the world 300.

3. The Power Belongs to God

The phrase "and the power" affirms that all power and might reside in God alone 7 ,301. This includes not only physical strength but also spiritual authority and divine omnipotence 8. God's power sustains creation, governs history, and conquers evil 9. Luther teaches that trusting in God's power is essential for the Christian life and prayer 301.

4. The Glory Belongs to God

The concluding phrase "and the glory forever" declares that all glory, honor, and praise belong to God eternally 10 303. Human beings exist to glorify God, acknowledging His majesty and worthiness 11. This glory is intrinsic to God's nature and expressed in worship and adoration 12. The Apology of the Augsburg Confession highlights God's glory as the ultimate purpose of all creation and redemption 303.

5. The Eternal Nature of God's Kingdom, Power, and Glory

The doxology concludes with "forever" (Greek: eis tous aiōnas), emphasizing the eternity of God's kingdom, power, and glory 13. God's reign is unending and immutable 14. This eternal dimension assures believers of God's unchanging sovereignty and faithful presence 15. Scripture consistently points to God's eternal dominion and everlasting praise 16.

6. Theological and Liturgical Significance

While the doxology is not part of the original Lord's Prayer text in the earliest manuscripts, it has been embraced liturgically in many Christian traditions as a fitting conclusion 17 ,302. It expresses the Christian hope and confidence that God is in control of all things and worthy of worship 18. The Lutheran tradition, particularly in the Large Catechism, focuses on God's providence and power as the foundation for faith and prayer 301.

7. Law and Gospel

8. Application for Christian Life and Prayer

Believers conclude the Lord's Prayer with this doxology in worship to confess God's supreme authority, seek His strength, and offer eternal praise 21 ,302. It encourages humility, dependence on God's power, and gratitude for His eternal reign 22. Christians live in the confidence that God's kingdom is victorious and His glory will never fade 23 ,303.

XIII. Liturgical and Catechetical Use of the Lord's Prayer in the LCMS

1. Overview of the Lord's Prayer in Lutheran Worship and Instruction

The Lord's Prayer occupies a central place in both the liturgical worship and catechetical instruction of the Lutheran Church - Missouri Synod (LCMS). It is used regularly in corporate worship services and is one of the chief prayers taught to catechumens and all believers for daily Christian life 1 ,300. The prayer embodies the Gospel's promises and petitions that direct the believer to God's gracious provision and protection 2 ,301.

2. Liturgical Use in the Divine Service

  1. Incorporation in the Order of Service The Lord's Prayer is commonly recited corporately during the Divine Service, especially near the conclusion of the liturgy, often following the Lord's Supper or during the prayers 3 ,302. Its use connects the congregation with the prayer Christ Himself taught, fostering unity and faith in God's promises.
  2. The Doxology and Variations Though the doxology ("For Thine is the kingdom...") is a common liturgical addition, LCMS worship resources note its optional status due to textual variation in the biblical manuscripts 4 ,302.
  3. Musical Settings and Hymnody The Lord's Prayer is set to music in various hymnals and choral works used within the LCMS, enhancing worship through melody that memorably conveys its theological depth 5 ,302.

3. Catechetical Use in Instruction

  1. Teaching the Lord's Prayer in the Catechism Martin Luther's Small Catechism dedicates an extensive section to the Lord's Prayer, providing a line-by-line explanation of each petition with biblical grounding 300 ,301. This catechetical instruction forms a foundation for Christian prayer and understanding of God's gracious rule.
  2. Emphasis on Faith and Trust The catechetical treatment highlights that the Lord's Prayer is not merely ritual but a means of grace through which faith clings to God's promises 6 ,301. It instructs believers to approach God confidently as their Father.
  3. Daily Use and Devotion The LCMS encourages daily personal and family use of the Lord's Prayer as part of devotional life, emphasizing prayer as a continual reliance on God's care 7 ,300.

4. The Lord's Prayer as a Model for Christian Prayer

The LCMS teaches that the Lord's Prayer serves as a pattern for all Christian prayer, encompassing praise, petition, confession, and trust in God's will and provision 8 ,301. Luther's explanation reinforces that prayer should be shaped by God's Word and directed toward His kingdom and glory 301.

5. Confessional Foundations

  1. The Augsburg Confession The Augsburg Confession recognizes the Lord's Prayer as an important confession of faith and part of the proper administration of the Means of Grace 300.
  2. The Apology of the Augsburg Confession The Apology defends the use of the Lord's Prayer as scriptural and essential to Christian life and worship, underscoring the importance of catechetical instruction 303.
  3. The Formula of Concord The Formula reiterates the importance of proper teaching and use of prayer in the church, affirming the Lord's Prayer as a divinely instituted model 304.

6. Pastoral and Practical Considerations

  1. Encouraging Congregational Participation Pastors are encouraged to teach and lead the congregation in the Lord's Prayer regularly, fostering active participation and understanding 9 302.
  2. Use in Various Contexts The Lord's Prayer is used in baptismal rites, confirmation, funerals, and private devotions, signifying its central role in the spiritual life of LCMS members 10 ,302.
  3. Addressing Misunderstandings Catechesis addresses common misunderstandings of the petitions, clarifying their meaning in the light of Law and Gospel to prevent superstition or legalism 301.

7. Summary

The Lord's Prayer in the LCMS is a vital part of liturgical worship and catechetical instruction. It forms the basis of Christian prayer, reflecting the believer's relationship with God the Father through Christ in the Holy Spirit. Through regular use and faithful teaching, it nurtures faith, hope, and love in the Christian life 300 ,301.