“Praying The Lord’s Prayer,” from Tim Keller’s book on Prayer (Prayer & Worship Resources-Live Prayer; Love God’s Mission)

Tim Keller’s notable book on Prayer, experiencing awe and intimacy with God offers the following treasured notes on praying the Lord’s Prayer explaining that…

  1. None of our three master teachers of prayer, Augustine, Luther, and Calvin, developed their instruction primarily based on their own experiences. In each case, what they believed and practiced regarding prayer grew mainly out of their understanding of the ultimate master class in prayer—the Lord’s Prayer in Matthew 6:9–13, in the heart of Jesus’ Sermon on the Mount.
  2. The Lord’s Prayer may be the single set of words spoken more often than any other in the history of the world. Jesus Christ gave it to us as the key to unlock all the riches of prayer. Yet it is an untapped resource, partially because it is so very familiar.
  3.  Jesus is saying, as it were, “Wouldn’t you like to be able to come face-to-face with the Father and King of the universe every day, to pour out your heart to him, and to sense him listening to and loving you?” We say, of course, yes. Jesus responds, “It’s all in the Lord’s Prayer.”
  4. How do we overcome the deadly peril of familiarity? One of the best ways is to listen to these three great mentors, who plumbed the depths of the prayer through years of reflection and practice.

“Our Father Who Art in Heaven”

  • Calvin explains that to call God “Father” is to pray in Jesus’ name. “Who would break forth into such rashness as to claim for himself the honor of a son of God unless we had been adopted as children of grace in Christ?”
  • Luther also believed the address was a call to not plunge right into talking to God but to first recollect our situation and realize our standing in Christ before we proceed into prayer.
  • Calvin agrees that “by the great sweetness of this name [Father] he frees us from all distrust.”

“Hallowed Be Thy Name”

  • A seeming problem of logic, expressed by Luther. “What are we praying for when we ask that His name become holy?
  • Luther, who joins Augustine when he says it is a prayer that God “be glorified among all nations as you are glorified among us.”
  • To “hallow” God’s name is not merely to live righteous lives but to have a heart of grateful joy toward God—and even more, a wondrous sense of his beauty. We do not revere his name unless he “captivate[s] us with wonderment for him.”

“Thy Kingdom Come”

  • This is the cause of all our human problems, since we were created to serve him, and when we serve other things in God’s place, all spiritual, psychological, cultural, and even material problems ensue. Therefore, we need his kingdom to “come.” Calvin believed there were two ways God’s kingdom comes—through the Spirit, who “corrects our desires,” and through the Word of God, which “shapes our thoughts.”
  • This, then, is a “Lordship” petition: It is asking God to extend his royal power over every part of our lives—emotions, desires, thoughts, and commitments.
  • We are asking God to so fully rule us that we want to obey him with all our hearts and with joy.
  • To pray “thy kingdom come” is to “yearn for that future life” of justice and peace.

“Thy Will Be Done”

  • Unless we are profoundly certain God is our Father, we will never be able to say “Thy will be done.”
  • Only if we trust God as Father can we ask for grace to bear our troubles with patience and grace.
  • This is the one part of the Lord’s Prayer Jesus himself prayed in the Garden of Gethsemane, under circumstances far more crushing than any of us will ever face. He submitted to his Father’s will rather than following his own desires, and it saved us. That’s why we can trust him.
  • Calvin adds that to pray “thy will be done” is to submit not only our wills to God but even our feelings, so that we do not become despondent, bitter, and hardened by the things that befall us.
  • The beginning of prayer is all about God. We are not to let our own needs and issues dominate prayer; rather, we are to give pride of place to praising and honoring him, to yearning to see his greatness and to see it acknowledged everywhere, and to aspiring to full love and obedience.
  • First, because it heals the heart of its self-centeredness.

“Give Us This Day Our Daily Bread”

  • Augustine reminds us that “daily bread” is a metaphor for necessities rather than luxuries.
  • For Luther, then, to pray for our daily bread is to pray for a prosperous and just social order.

“Forgive Us Our Debts as We Forgive Our Debtors”

  • The fifth petition concerns our relationships, both with God and others.
  • In the presence of God everyone must duck his head and come into the joy of forgiveness only through the low door of humility.
  • If regular confession does not produce an increased confidence and joy in your life, then you do not understand the salvation by grace, the essence of the faith.
  • Jesus tightly links our relationship with God to our relationship with others.
  • Unresolved bitterness is a sign that we are not right with God.
  • It also means that if we are holding a grudge, we should see the hypocrisy of seeking forgiveness from God for sins of our own.

“Lead Us Not into Temptation”

  • Temptation in the sense of being tried and tested is not only inevitable but desirable. The Bible talks of suffering and difficulty as a furnace in which many impurities of soul are “burned off” and we come to greater self-knowledge, humility, durability, faith, and love. However, to “enter into temptation,” as Jesus termed it (Matt 26:41), is to entertain and consider the prospect of giving in to sin.

“Deliver Us from Evil”

  • Calvin combined this phrase with “lead us not into temptation” and called it the sixth and last petition. Augustine and Luther, however, viewed “deliver us from evil” as a separate, seventh petition.
  • This seventh petition is for protection from evil outside us, from malignant forces in the world, especially our enemies who wish to do us harm.

“For Thine Is the Kingdom, the Power, and the Glory Forever”

  • Augustine does not mention it because it was not in most earlier manuscripts of the Bible or in the Latin Vulgate. Luther does not treat it.
  • Calvin, while noting that “this is not extant in the Latin versions,” believes that “it is so appropriate to this place that it ought not to be omitted.”
  • After descending into our needs, troubles, and limitations, we return to the truth of God’s complete sufficiency.

Like Luther in A Simple Way to Pray, Calvin insists that the Lord’s Prayer does not bind us to its particular form of words but rather to its content and basic pattern.

The Lord’s Prayer is a summary of all other prayers, providing essential guidance on emphasis and topics, on purpose and even spirit.

Prayer is therefore not a strictly private thing. As much as we can, we should pray with others both formally in gathered worship and informally. Why? If the substance of prayer is to continue a conversation with God, and if the purpose of it is to know God better, then this can happen best in community. By praying with friends, you will be able to hear and see facets of Jesus that you have not yet perceived.

–Tim Keller

Martin Luther said, “”To be a Christian without prayer is no more possible than to be alive without breathing.”  

Live Prayer, Love God’s Mission

Friends, please enjoy the links below that I have added for your enjoyment: L.Willows

Prayer resources and links on Beloved

Prayer, Music and Worship Podcasts

Confessions of St Augustine audio podcast

Prayer Pod, Prayer and poetry with music

The Moms in Prayer Podcast

Pray as You Go Podcast

Pray the Word with David Platt

The Daily Still Podcast, Guided Christian Meditations and Devotions

Worship Interludes; Piano Instrumentals for Meditation, Prayer and Devotion

Ancient and Contemporary with Liturgy; a beautiful Candlelit Service

Prayers from Taize, a Community in France

What a beautiful Name it is; top worship Songs from hillside (2021)

Share the Gospel; Live Prayer, Love God’s Mission.

The Jesus Film Project

Every Home for Christ

Mission to the World

Perspectives.org

1 Corinthians 13:12…”For now we see only a reflection”, with commentary by David Guzik

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Commentary by David Guzik
1 Corinthians 13:12

b. For now we see in a mirror, dimly, but then face to face: When we can fully see Jesus (not as in a poorly reflected image) the need for the gifts will have vanished, and so the gifts will pass away. The gifts of the Holy Spirit will be overshadowed by the immediate presence of Jesus. When the sun rises, we turn off the lesser lights.

c. Face to face: Paul is using this term to describe complete, unhindered fellowship with God. 1 John 3:2 tells us when we get to heaven, we shall see Him as He is. There will be no more barriers to our relationship with God.

i. In Exodus 33:11, it says the LORD spoke to Moses face to face, as a man speaks to his friend. In Exodus 33:1-23, face to face is a figurative expression, meaning free and open fellowship. Moses had not – and could not – see the actual face of God the Father in His glory. This is the sense in which John says No one has seen God at any time (1 John 4:12). In the spiritual sense which Moses had a face to face relationship with God, we can have a free and open relationship with God. But in the ultimate sense, it will wait until then, when we are united with Jesus in glory.

ii. So, in a passage like Numbers 12:8, where the Lord says of Moses, I speak with him face to face, the phrase face to face is a figure of speech, telling of great and unhindered intimacy. Moses’ face was not literally beholding the literal face of God, but he did enjoy direct, intimate, conversation with the Lord. But the face to face Paul speaks of here is the “real” face to face.

d. For now we see in a mirror: This speaks again to the perfect fellowship with God we will have one day. Today, when we look in a good mirror, the image is clear. But in the ancient world, mirrors were made out of polished metal, and the image was always unclear and somewhat distorted. We see Jesus now only in a dim, unclear way, but one day we will see Him with perfect clarity. We will know just as I also am known.

i. The city of Corinth was famous for producing some of the best bronze mirrors in antiquity. But at their best, they couldn’t give a really clear vision. When we get to heaven, we will have a really clear vision of the Lord.

i. We couldn’t handle this greater knowledge on this side of eternity.

“If we knew more of our own sinfulness, we might be driven to despair; if we knew more of God’s glory, we might die of terror; if we had more understanding, unless we had equivalent capacity to employ it, we might be filled with conceit and tormented with ambition. But up there we shall have our minds and our systems strengthened to receive more, without the damage that would come to us here from overleaping the boundaries of order, supremely appointed and divinely regulated.” (Spurgeon)

e. God knows everything about me; this is how I also am known. But in heaven, I will know God as perfectly as I can; I will know just as I also am known. It doesn’t mean I will be all-knowing as God is, but it means I will know Him as perfectly as I can.

i. Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, see the angels round the throne of God worshiping Him day and night. However, none of those things, precious as they are, make heaven really “heaven.” What makes heaven heaven is the unhindered, unrestricted, presence of our Lord, and to know just as I also am known will be the greatest experience of our eternal existence.

ii. “The streets of gold will have small attraction to us, the harps of angels will but slightly enchant us, compared with the King in the midst of the throne.

He it is who shall rivet our gaze, absorb our thoughts, enchain our affection, and move all our sacred passions to their highest pitch of celestial ardour. We shall see Jesus.” (Spurgeon)

d. The gifts of the Holy Spirit are necessary and appropriate for this present age, when we are not yet fully mature, and we only know in part. There will come a day when the gifts are unnecessary, but that day has not come yet.

i. Clearly, the time of fulfillment Paul refers to with then face to face and then I shall know just as I also am known speaks of being in the glory of heaven with Jesus. Certainly, that is the that which is perfect spoken of in 1 Corinthians 13:10 as well. According to the context, it can’t be anything else.

3. (1 Corinthians 13:13) A summary of love’s permanence: love abides forever.