The Sermon on the Mount is the epitome of Kingdom ethics and discipleship.
The Sermon opens with the Beatitudes, which begin and end with a promise that the blessed belong to the kingdom of heaven (Matthew 5:3, 10). The Sermon ends with a promise that those who “do the will of the Father” will “enter the Kingdom of heaven” (Matthew 7:21). At heart of the theology of the Sermon is the call to “seek first the kingdom and its righteousness” (Matthew 6:33).
Near the center of the Sermon on the Mount Jesus offers a model prayer for kingdom people. Christian tradition has typically called it “the Lord’s Prayer” or the “Our Father.” The prayer, however, is not simply pedagogical; it has a theological function. At its core, the prayer articulates a theology and ethic of the kingdom of God that should shape our lives.
While the Sermon begins with beatitudes and ends with a parable, at its center is a liturgical prayer. From the earliest times of which we are aware, this prayer has served Christians. The Didache, which was probably written in the late first century, suggests Christians pray this prayer three times every day (8:2-3), and in the early centuries the prayer became part of the weekly liturgy of the church.
As a daily prayer, it functions not only as a petition for God’s care, it also as a daily affirmation, a daily pledge of allegiance.
The prayer is a comprehensive, “big picture” view of relationship with God. In the prayer–at the direction of Jesus–we address the Creator as one who is both immanent in relationship with us (“Father”) and transcendent beyond us (“in heaven”). The prayer proceeds to connect us to both dimensions.
In the first half of the prayer, we commit ourselves to the transcendent God. We pledge allegiance to the divine name, will, and kingdom. We have no other allegiance. This is the heart of worship itself–a covenant loyalty that transcends everything else in our lives and orders the whole of lives under the sovereignty of God. Anything else is idolatry. We call upon God to act so as to sanctify God’s name, accomplish God’s will, and bring the divine kingdom to the earth.
At the same time that we petition the Creator to reorder life on earth in conformity to divine purposes, we also commit ourselves to become the instruments of that work. We pray for the sanctification of the name, the accomplishment of the will, and the inbreaking of the kingdom but our prayer is no mere passive waiting for the divine act. Rather, we pursue those goals as proactive agents of the name, will and kingdom of God. God works through us, and we testify to our willingness to be divine instruments. Empowered by God, we commit to cooperate with the redemptive grace of God at work to bring heaven to earth.
The first three petitions of the Lord’s Prayer affirm the petitioner’s commitment to God’s agenda. Prayer commits to the name of God, the kingdom of God, and the will of God. To pray this prayer is to subordinate our agendas and desires to God’s kingdom. We acknowledge that God’s will rather than our own is primary. We pledge allegiance to God’s kingdom rather than to the kingdoms of this world. We seek the will of God.
The prayer, however, is not simply about our allegiance to God, but it is also a testimony of God’s commitment (yes, even allegiance) to us. God is immanent, present to us, in our daily existence. The last three petitions assume God’s benevolence for us and claims God’s promises of daily material sustenance, reconciliation (forgiveness), and power against the evil one. God is for us and he will not abandon us.
We seek God’s involvement in our daily–one day at a time–life in the world. God feeds us, forgives us, and protects us. We need the divine gift of life (physical, emotional, spiritual), and we need the divine power that overcomes the evil one. When I pray the Lord’s Prayer I sense the renewal of God’s promises in my life–God will sustain me in all my needs whether it is about bread, sin, or spiritual warfare.
However, in the very reception of these gifts is the obligation to share them. When we pray for bread, we commit to share the bread God gives. When we pray for forgiveness, we commit to forgive others. When we pray for protection, we commit to protect others.
This is most clearly present in the fifth petition. We seek God’s forgiveness just as we have forgiven others. It is a dangerous prayer to pray. Do we really want God to forgive us as we have forgiven others? Yet, to pray it is to be transformed by it.
Immaculee Ilibaguza, who survived the 1994 Rwandan genocide, powerfully illustrates the transformative nature of this prayer. While over one million of her tribe (Tutsi) were slaughtered over three months, she hid in a bathroom with seven other women for ninety-one days. She prayed the Lord’s Prayer every day, though she struggled with forgiveness. But through praying the prayer she learned to forgive those who killed her family and wanted to kill her. [See her books Led by Faith and Left to Tell].
The Lord’s Prayer, prayed daily with purpose and commitment, will transform us. Through this prayer, we acknowledge God’s transcendence, commit ourselves to God’s agenda, and embrace a new way of living in the world that conforms to God’s will, honor God’s name, and manifest God’s kingdom.
Through this prayer, we trust in God’s daily provisions for our lives, receive God’s forgiveness as we forgive others, and embrace God’s protection against the evil one.
The Lord’s Prayer is our pledge of allegiance. I pledge allegiance to no other kingdom (including the United States of America). And the Lord’s Prayer assumes God’s faithful commitment to me–God is for me and not against me.
Morning, noon and evening, I renew my pledge and embrace again God’s pledge to me.