So pray this way: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread, and forgive us our trespasses, as we ourselves have forgiven our trespassers. And do not lead us into temptation, but deliver us from the evil one (Mt. 6.9-13 literal translation).

Perhaps a quibble about the label “The Lord’s Prayer.” The text doesn’t give this prayer a title or label. Many have noted that, if any prayer were to be labeled “The Lord’s Prayer,” it would be Jesus’ prayer in Gethsemane, recorded in John 17. Here, in Matthew, it is the prayer the Lord taught the disciples.

Not all Christians take this “Lord’s Prayer” as merely petition. It seems to start out as praise and affirmation: Hallowed be your name is the confident expectation of the time when God will rule on earth as in heaven with His name praised by the redeemed. Though there may be a yearning aspect, and hard distinctions may not be necessary, it is probably best to view this clause as praise instead of a plea. I understand the Greek construction (aorist imperative) to be a confident expectation. My view recognizes that, elsewhere in the bible, God’s Kingdom manifested on earth is a surety. In God’s due time, He will bring about His earthly rule. The prayer starts out in praise, aligning the disciple to God’s program of eventual triumph over iniquity and the reconciling of creation to Himself.

The words and pattern here is nearly identical to the Kaddish (Qaddish), which is a hymn of praise to God that magnifies and sanctifies God’s name in affirmation. Ezek. 38.23 is thought to be the model for the Kaddish: Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the LORD. “Saying Kaddish” in Judaism is in context of mourning at the passing of a loved one. Despite the loss, it is a confident praise of God. The Jewish Virtual Library identifies it as a “sanctification” and therefore “praise”:

The Kaddish is a prayer that praises God and expresses a yearning for the establishment of God’s kingdom on earth. The emotional reactions inspired by the Kaddish come from the circumstances in which it is said: it is recited at funerals and by mourners, and sons are required to say Kaddish for eleven months after the death of a parent. The word Kaddish means sanctification, and the prayer is a sanctification of God’s name.

Now, back to our text. Since Jesus is teaching His followers how to pray, let’s name the instruction: The Disciple’s Prayer. After all, neither Jesus nor His chroniclers title this instruction. Even if this naming breaks common conventions, at least it conveys more accurately about what is referenced. This “disciple’s prayer” also teaches 3 things in the asking part (petition): daily bread as a qualification of sustenance. This encourages a constant dependence, a personal continual learning of how God is able to meet needs. This shows His capacity and greatness in the most minute matters.

Forgive us qualified by the disciple forgiving others as themselves were freely forgiven. Many translations render this as “debts.” This is a very pedantic translation of the Greek term and requires explanation: it is the debt of guilt incurred from failure to perform correctly or failure of wrong action as prescribed previously in the bible. We are able to love others because He first loved us. In verses 14-15 Jesus explains the rationale of forgiving others: For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins. This is not the “eye for an eye” stark justice of the Mosaic Code but reflects the obligation of the gift given in The New Covenant. It is the evidence of the new birth’s transformation. If a person is vindictive and revengeful in sustained practice it would indicate they were not forgiven.

Lead us during the evil days of this temporal journey. Another related admonition to disciples: Therefore be very careful how you live—not as unwise but as wise, taking advantage of every opportunity, because the days are evil (Eph. 5.15-16 NET). The New Testament reflects the Prophet Amos’ observation and admonition: Therefore the prudent keep quiet in such times, for the times are evil (5.13 NIV). While Amos seems to emphasize keeping quiet so as not to cast pearls before swine, Ephesians instructs making good use of the opportunity (redeeming the time). This may mean studying to know God and being ready to present the gospel. Later, Paul says part of the Christian armor against evil entities involves fitting your feet with the preparation that comes from the good news of peace  (Eph. 6.15 NET). The wise or redeemed person will be sensitive in how to respond to others. The disciple sometimes will be able to storm Hell’s gates to rescue some from captivity. The final clause then, in the “disciple’s prayer,” seems to teach watchfulness and close fellowship with the Lord. It speaks of a very personal dependence and deliverance.