“Our Father in heaven hallowed be your name. Your Kingdom come. Your will be done on earth as it is in Heaven.”
For the disciples, the Lord's Prayer wasn’t a set of words to recite, but a prayer they could live. A prayer that would become their life.
And this prayer was a tad controversial:
It spoke truth to power.
It addressed poverty and equality.
It revealed a subversive Kingdom that builds down into lives, rather than up into skies.
It included brokenness, showed the way forward and inaugurated a different rule and reign on the earth. One of grace and forgiveness rather than revenge and control.
The Hebrews needed a way out from underneath the oppressive and cruel rule of Rome. They were praying for a savior who would rescue them from the violent occupation of a foreign government and the Rule of Caesar.
The Romans were on track to conquer the known world through their military strength and crushed those in their path. They were ruthless, more than cruel, and believed they had every right to be. After Octavius won the Civil War against Mark Antony and Cleopatra in 31BC and went to become Caesar Augustus, bringing unity and ‘freedom’ to the Roman people, he was called “Saviour,” and whenever stories were told of his victories, they used the word Evangelion, which translates to “good news” or, “gospel.” (familiar?) (1.)
“The words of Jesus, and of his disciples and followers, ARE such a subversion of the dominant paradigm; a political and social statement about sovereignty.”
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He was also called “Lord,” and “Son of God,” to indicate his divinity and supreme rule. He was worshiped and revered like a God, obeyed like a God, and may have even believed himself to be one.
An oppressive, violent people group, led by a man called the “Son of God,” whose tales of victory and strength were called ‘good news, gospel, and Evangelion,’ dominated the ancient Hebrews who were waiting for their promised Messiah to come and free them. This is years before the birth of Christ and, of course, before the formation of the “Gospels.”
Can you start to see the play on language? How Jesus and was trying to teach his people to reclaim it? Take it and make it their own in a new and transformative way? The words of Jesus, and of his disciples and followers, ARE such a subversion of the dominant paradigm; a political and social statement about sovereignty.
So when asked what their special prayer would be, Jesus answered:
Pray like this: “Our Father in heaven hallowed be your name. Your Kingdom come, your will be done on earth as it is in Heaven.” Matt 6:9 (ESV).
In the Hebraic tradition, to say something in the name of someone else, was to say something that that person would say: It’s to exhibit the standard/reputation/spirit of the person. Like a promise. The phrase “Kiddush HaShem” means “to hallow or sanctify the name.” It's the phrase that would have been originally used here. And it wasn’t about living in a way that brought glory to God; checking that actions and rituals and behavior were all “up to scratch.” It was about embodying the message, spirit, gift, and name of God. Which goes beyond actions and behaviors and speaks to our very personhood and interior life.
It was as if Jesus was saying:
Caesar can think he’s God, but we will ascribe that name to another.
He may act like he’s divine and in control, but we will worship another.
People may shake with fear and fall to their knees at the mention of Caesar's name, but we will find our strength in the name of another.
Caesar may think his Kingdon is eternal, but we declare another kingdom will rule and reign upon the earth and within our hearts.
The Hebrews were not going to win their freedom by exacting the same violence upon their oppressors that were used on them.
Jesus was hinting that through prayer and connection; through love and compassion and mercy, there was another way to defeat the underlying evil that held them all – foe and friend alike – in its powerful grip.
A different kind of kingdom birthed right into the middle of the one they were trying to get out of.
Written by Liz Milani
1). John Dominic Crossan, “How to Read the Bible and Still Be a Christian: Is God Violent?”
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