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Hi everyone, welcome back to the
Daily gospel exegesis podcast. 

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Thanks again for tuning. 
In today. 

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We've got a really interesting 
passage that you've all heard a 

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number of times. 
And so we'll start by reading 

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the passage. 
And then perhaps look at some 

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features that you may not have 
considered about this text. 

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So we're looking at Matthew 
chapter 6 verses 7 to 15. 

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Jesus said to his disciples in 
your prayers, do not Babble as 

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the pagans do for. 
They think that by using many 

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words, they will make themselves
heard. 

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Do not be like them, your father
knows what you need before you 

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ask him. 
So you should pray like this. 

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Our Father in Heaven, may your 
name be held. 

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Holy your kingdom, come your 
will be done on Earth as in 

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heaven. 
Give us today, our daily bread 

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and forgive us our debts. 
As we have forgiven, those who 

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are in debt to us, and do not 
put us to the test, but save us 

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from the evil one. 
Yes, if you forgive others, 

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their filings, your heavenly 
father will forgive you yours, 

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but if you do not forgive 
others, your father will not 

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forgive your failings either. 
Okay, so that's our passage that

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we're going to take a look at 
today. 

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And obviously, most of this 
passage is quite familiar 

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because it's the Our Father 
prayer. 

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So where does this passage come 
from, or Matthew chapter 6 is 

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right in the middle of The 
Sermon on the Mount And The 

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Sermon on the Mount is an 
extended sermon that Jesus gives

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basically the whole point of it 
is to contrast false 

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righteousness with true 
righteousness. 

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And Jesus has just finished 
contrasting, how the Hypocrites 

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pray, which is to be seen by 
others. 

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And he just told them how he 
wants his disciples to pray, 

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which is in private, where only 
God can see them. 

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So he's just said that and now 
he's about to explain what he 

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wants, the content of the 
Christians prayer to be. 

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So he said he needs to do it in 
private, not to show others how 

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holy you are and when you pray 
you should say these things. 

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So first seven at the start 
here, Jesus said to his 

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disciples now that's not in the 
original, it's in the lectionary

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to make things a bit clearer to 
us but in the original it just 

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continues from where we were at 
before that. 

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So Jesus is not talking to his 
disciples per se here. 

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He's talking to a large crowd so
everyone can hear what he's 

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saying. 
He starts in your prayers do not

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Babble or other translations 
have it as Heap up empty 

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phrases. 
As the pagans do. 

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So this is the key thing. 
He doesn't just say, Do not 

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Babble. 
He says, do not Babble as the 

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pagans do. 
So we need to think about what 

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we need to know what the pagans 
did in their prayers. 

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So a pagan is someone who 
worships a different God and in 

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this culture, the pagans were 
basically people who worshipped 

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Roman gods in the Roman Empire 
and the pagans had a habit of 

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putting all sorts of magic 
phrases and formulas together in

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their prayers when they pray to 
these Roman gods. 

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So they hoped the saying these 
certain formulas and special 

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prayers that their gods would 
hear them. 

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They their Hope was that maybe 
the gods would hear them if they

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use the right words. 
Jesus goes on for, they think, 

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that by using their many words, 
they will make themselves heard.

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So that's what we were just 
saying. 

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About the way, pagans use their 
prayers. 

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Now, it's important to say 
upfront, Jesus because this is 

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often used against sort of 
Catholic prayers, that are 

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pre-prepared. 
Jesus. 

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Here is not condemning use using
wrote prayers or even repeating.

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Prayers is not condemning either
of those things, he is 

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condemning the way the pagans go
about prayer though, which Which

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is what? 
Let's go on and find out in what

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sense is the Pagan prayer wrong.
Verse 8. 

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Jesus says, do not be like them,
your father knows what you need 

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before you ask him. 
So this is the key point. 

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So, the Pagan prayers, they 
thought that by saying these 

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long prayers, it increase the 
chances of the Gods hearing 

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them. 
Jesus here says that God knows 

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what you need even before you 
say the prayer. 

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So it's not like if you say 
certain words, then God will 

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hear you. 
He says, Jesus says, you don't 

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want to approach prayer that way
because God being your father 

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already knows what you need. 
So the key Message to his 

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disciples just to reinforce it 
is basically this don't pray 

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long prayers with the intention 
of hoping that God will hear you

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by doing so rather God God knows
what you need already. 

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So instead your prayers should 
be like this and now he goes on 

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to describe what he's? 
What their prayer should look 

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like. 
So again, just to emphasize what

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Jesus is just said, does not 
rule out saying particular 

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prayers, with a certain 
intention, and Jesus is not 

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ruling out praying repeatedly, 
in order to make prayers more 

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effective. 
So that's actually a general 

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principle of the Christian Life 
in other places in the Bible, it

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teaches that you should repeat 
prayers and the some prayers are

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more effective than others. 
So you can look at some 136 and 

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Daniel chapter 3, both cover 
repetitive prayers. 

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So some prayers are more 
effective than others. 

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That's certainly true. 
But Jesus is saying that 

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Christians should never make 
their prayers long and wordy, 

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just because they think that by 
doing, so it will make God more 

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likely to hear. 
So, for Christian is praying, 

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that way where they think that 
by saying certain things, or by 

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making long prayers, then that's
what, we'll make. 

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That's what will make God. 
Hear them, then that's wrong. 

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Jesus is condemning that that's 
the wrong attitude to God and to

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prayer. 
Now we're about to start the, 

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Our Father Here verse 9, Jesus 
says, so you should pray like 

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this. 
So Jesus is about to give us the

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Our father. 
So in context, why does Jesus 

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give them the Our Father? 
Well, he's giving them a short 

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simple prayer, which expresses 
all of the basic needs of the 

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Christian Life as we'll see. 
And that's in contrast to the 

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wordy long prayers at the pagans
used. 

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So notice what's the context 
here? 

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Jesus is just said he is the 
wrong way to pray, using long 

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words, Wordy prayers, like the 
pagans instead your Christian 

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prayers should look something 
like this. 

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So as we will see that our 
father starts by focusing on 

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God, and then moving on to 
focusing on our needs. 

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So we always start with God 
first, and that's certainly true

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for us today. 
When we pray start by focusing 

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on God, and then move to our 
needs. 

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Now as I provide a bit of an 
exegesis here of the Our Father,

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we need to as Catholics, we 
should know that the catechism 

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actually provides a very 
thorough breakdown of the Our 

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Father already. 
So the last part of the 

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catechism actually goes through 
verse by verse of the Our father

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and gives all the sort of 
Catholic applications of every 

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phrase of it. 
So that's in paragraphs, 275 922

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a 6 5 of the catechism. 
So there's an entire hundred 

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paragraph. 
Of the catechism dedicated to 

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the Our father. 
So anything I say, cannot 

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overrule what the catechism 
says. 

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Your first point of reference, 
when you're want to know what, 

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the Our father means should be 
going to the catechism and 

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looking through it verse by 
verse that way. 

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So in this analysis what I'm 
going to do is I just want to 

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highlight a couple of things on 
the literal sense of the text in

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terms of what the very words 
mean that might not be 

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immediately obvious. 
So, Jesus starts the Our Father 

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by saying this Our Father in 
heaven. 

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So, already here, there's 
something quite profound. 

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Jesus Is Telling Christians that
they should see God as Father, 

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which was quite a radical 
concept to Jews. 

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So Jews at the time. 
Well, in the Old Testament, God 

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is occasionally referred to as 
father, but it's not very often.

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So most Jews were not 
comfortable with saying, God is 

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father, because that just seems 
a little too intimate. 

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But here Jesus says, that Jesus 
followers have access to an 

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unusually deep intimacy with 
God, they can call God their 

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father. 
And that's actually even more 

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remarkable because he says Our 
Father in heaven. 

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So the father of Christians, the
powerful father is in heaven. 

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And that's, you know, there's a 
lot of implications of that in 

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the original Aramaic. 
Jesus probably would have used 

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the word, Abba, our Bure in 
heaven, which is a very intimate

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word. 
Meaning my personal father, he 

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goes on, May your name be held. 
Holy, that's what our 

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translation has, but other 
translations, Have Hallowed be 

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thy name. 
So hallerin-and, holy basically 

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the same word to the Jewish 
mind. 

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God's name was a way of 
referring to God himself. 

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So when it says, may your name 
be held? 

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Holy or Hallowed, be thy name. 
It basically means, may, you be 

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holy something along those 
lines. 

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So the Jewish Hope, was that all
nations would eventually? 

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Treat God's? 
Name is Holy and we can see that

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in Ezekiel chapter 36 verse 22 
to 27. 

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There's this Jewish expectation 
that one day, all the nations 

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will magnify It's name. 
So, what is this phrase mean, 

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may your name be holy? 
It could mean one of two things.

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It could be seen as a hope as in
May your name be treated as holy

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because God's name is already 
holy, but maybe it's a hope that

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people will treat it that way, 
or it could just be a 

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straightforward Declaration of 
Truth as in your name is, Holy 

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how load is your name? 
So it depends on how we 

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understand the word. 
Be there, Hallowed Be Verse 10, 

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your kingdom come. 
And if you've been listening to 

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this podcast for a while, you 
know that, that refers to the 

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kingdom of God, which is what 
Jesus has come to reveal and 

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explained the Jews. 
All people are invited today to 

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be a part of expanding God's 
Kingdom. 

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So Jesus goes on Via will be 
done. 

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Now, that's a continuation of 
the previous thought, so it's 

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your kingdom. 
Come, your will be done. 

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So the idea is God's kingdom 
will come, when God's will is 

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done on Earth, they're 
connected. 

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And it goes on even further on 
Earth as it is in heaven. 

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So notice what this phrase says 
your kingdom come your will be 

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done on Earth as it is in 
heaven. 

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So God's will is already being 
done in heaven and it's done all

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the time. 
Whatever God wants in heaven is 

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done. 
And so whenever God's will is 

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done on Earth then the kingdom 
expands to Earth as well. 

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That's a really cool thought, 
isn't it? 

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The kingdom of God already 
exists in heaven, when God's 

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will is done? 
And when we choose to make go, 

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Will happen on Earth then the 
kingdom of God expands to Earth 

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as well. 
Verse 11, give us this day our 

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daily bread. 
Now the Greek word here for our 

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daily bread is Epi you serious? 
Epi use yours and it's very hard

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to translate. 
It's not really clear what ever 

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you see us means because it 
doesn't appear anywhere else in 

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any other grief documents from 
this time. 

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It's not anywhere in the Bible. 
It's not anywhere in any other 

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documents were found either. 
So, but Scholars reckon, they 

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can break down the basics of the
word they've come up with five. 

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General proposals. 
It means one of these five 

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things, but we're not really 
sure what it means. 

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So, it could mean bread for 
today. 

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It could mean bread for 
tomorrow. 

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It could mean bread for 
existence or bread that we need 

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or even super substantial bread.
So there's something special 

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about this bread. 
It's like the word is trying to 

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convey. 
It's the most basic kind of 

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bread that we need our bread. 
The bread that we need the bread

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that we need for our very 
existence is sort of implied by 

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the word. 
So what is that? 

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Bread could be one of two 
things. 

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It's not really clear what Jesus
means here, your could refer to 

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just physical bread as in part 
of the prayer here. 

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The question is asking God to 
keep meeting their daily. 

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Physical needs, as God did for 
Israel in the wilderness where 

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he Supplied them with just 
enough manner that they needed 

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for every day. 
He didn't give them excess. 

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It was just what they needed, 
and that's in Exodus chapter 16 

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so it could be physical bread, 
but it could also be Jesus is 

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referring to Supernatural bread 
of some kind and some Catholic 

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Scholars have said, it's the 
Eucharist. 

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What Jesus is implying here is 
his predicting that the 

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Christians are going to need 
daily nourishment in the form of

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the Eucharist. 
So, it could be it's not 

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entirely clear. 
Verse 12, he says forgive us our

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debts, and Luke has this as sins
because his Gentile audience 

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wouldn't understand what it 
meant by debt. 

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So debt was a Jewish metaphor 
for sins? 

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So when it says, forgive us our 
debts, it yet basically means 

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forgive us for our sins and it 
calls to mind this image of a 

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lender releasing someone from 
the debt. 

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He owes when we sin, we owe a 
debt to God. 

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But when he forgives us, he 
releases that death. 

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Notice what this says here, 
forgive us our debts. 

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This is part of the petitions of
the Our Father. 

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You forgiveness was automatic 
every time we did something 

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wrong. 
You've got just said, I'll 

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forgive that straight away. 
Then why is it included in the, 

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Our Father? 
It seems like to get 

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forgiveness. 
Even after we've accepted Jesus,

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if we commit a sin, we need to 
ask for it. 

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We need to ask for God's 
forgiveness, it's not automatic.

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So we can see some Catholic 
theology starting to come 

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through here. 
Jesus goes on as we have also 

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forgiven, our debtors. 
So the full phrase there just to

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repeat it is forgive us, our 
debts, as we also have forgiven,

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our debtors, so it presupposes, 
that we've forgiven our debtors.

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So the phrase basically means 
forgive us, our sins, to the 

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extent that we forgive others. 
now, that's obviously a lot 

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could be said about that, but 
that seems to be what's said 

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here Verse 13. 
Now we get to the really hard 

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phrase. 
That's generated a lot of 

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discussion, particularly in 
recent times. do not put us to 

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the test verse 13, or another 
translation of that is lead us 

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not into temptation or another 
translation is do not subject us

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to the final test So it's really
difficult to work out what the 

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phrase means do not put us to 
the test or lead us not into 

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temptation. 
Lots of controversy about this. 

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You probably would have heard 
that the pope change the wording

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of this slightly in Italian, so 
it Italian masses. 

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Now, take a word away, the word 
temptation, because they think 

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that implies something wrong 
about God. 

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So yeah, if the translation did 
read lead us not into 

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temptation, they could be 
problematic because that would 

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imply that God could allow us to
be tempted. 

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And the letter of James 
specifically says, God does not 

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tempt anyone. 
So a teaching of the New 

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Testament is that God doesn't 
tempt anyone so that doesn't 

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seem to be the right 
translation. 

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But on the other hand, God does 
test his people sometimes. 

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Absolutely God tests, his people
Deuteronomy 8, verse 2 is an 

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example where God tests people. 
And then in the wilderness, when

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Jesus is said to be tested in 
the wilderness for 40 days, So 

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it's probably true that God 
doesn't tempt anyone to sin that

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doesn't sound right, but he does
lead people into tests of 

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various kinds, so the meaning of
this phrase is going to depend 

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on the meaning of the next 
phrase. 

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So The next thing Jesus says is,
but and that means rather, so do

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not put us to the test, but 
Deliver Us from Evil. 

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So it means do not put us to the
test instead Deliver Us from 

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Evil. 
Also, modifies the previous 

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phrase. 
Now again, it's difficult to 

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translate this because some 
translations have it as Deliver 

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Us from Evil. 
And others say it's save us from

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the evil one. 
So if we put together those two 

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phrases, there's a few possible 
meanings here. 

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So in our lectionary, we here do
not put us to the test, but 

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Deliver Us from Evil. 
Here's three possible meanings 

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of Jesus teaching here. 
At could be saying to God. 

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Do not allow us to fall in to 
The Temptations of Satan Deliver

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Us from his influence. 
It could mean do not lead us 

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into temptation, keep us from 
all evil. 

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Or it could mean do not allow us
to fall into trials in 

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difficulties, protect us from 
all trouble. 

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So it's going to depend on what 
that would evil means is that a 

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general sense of evil? 
Or is it evil is in the evil 

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one? 
Because the meaning does change 

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depending on that we might never
get a proper answer on this one 

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00:17:16,200 --> 00:17:19,099
so the church doesn't have an 
official teaching on what the 

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00:17:19,099 --> 00:17:22,800
correct translation of the. 
Our father is we just say the 

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one that we're most cut 
accustomed to in church history,

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00:17:25,599 --> 00:17:29,900
during the mass Pope Benedict. 
Interprets that phrase this way.

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This is what Pope Benedict says.
I know I Ed trials when you 

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decide to send me these trials, 
please remember that? 

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My strength goes only so far, 
don't overestimate my capacity 

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and be close to me with your 
protecting hand when it becomes 

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too much for me. 
So that's quite a nice 

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interpretation of the passage 
and obviously Pope Benedict's 

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takes it to mean trials, in a 
general sense and evil in a 

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00:17:58,508 --> 00:18:03,400
general sense. 
So that's the phrase and Jesus. 

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Finishes the prayer, that's the 
end of the prayer and now he 

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addresses the crowd directly. 
So we've finished the Our father

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and now Jesus turns to the crowd
and makes a further point. 

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He says, yes, if you forgive 
men, their failings, your 

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heavenly father will forgive you
notice, forgiveness is 

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00:18:21,100 --> 00:18:23,500
conditional. 
If you forgive men, their 

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failings, your heavenly father 
will forgive you, and then he 

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goes on if you do not forgive 
others, your father will not 

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forgive your fail. 
Either we don't often hear this 

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part of it. 
We don't like to talk about it, 

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but Christians must keep this in
mind. 

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If we don't forgive others, then
God will not forgive us either. 

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So how exactly that works on a 
Heavenly or spiritual? 

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Level is a bit of a mystery, but
it does at least tell us that 

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our actions in this life, can 
gain merits before God, what we 

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do matters in the eyes of God 
and that he will look, okay, he 

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will Overlook our offenses. 
If we strive to do the same to 

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others, that's clearly what 
Jesus is teaching. 

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Now when Jesus says this is 
reiterating something, he said 

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earlier in the Our Father, 
remember earlier in the Our 

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00:19:11,200 --> 00:19:14,600
father, he said, forgive us our 
debts as we forgive those who, 

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as we have forgiven, the debts 
of others. 

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So it's the same teaching. 
So why his Jesus at the end of 

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the prayer emphasize? 
This particular part of the Our 

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father and not another part. 
Probably. 

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Because maybe this is the part 
that the Jews struggle with, at 

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this time, maybe some of the 
Jewish audience. 

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Believe that God would forgive 
any sin automatically? 

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Because they're Jews because 
they are his chosen people. 

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00:19:38,500 --> 00:19:40,500
So, Jesus is really stressing 
here. 

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God will not forgive you, unless
you forgive others. 

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So that's the exegesis of the 
Our Father. 

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Where does the catechism cover 
this? 

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Well, the first thing I want to 
say is again, the entire last 

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00:19:54,700 --> 00:20:00,800
part of the catechism paragraph 
2759 to 2856 is an entire 

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00:20:00,800 --> 00:20:03,600
section on the Our father. 
So that's the first spot to look

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but it also appears in some 
other really clear places in the

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catechism. 
So I'll read out some verses 

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00:20:08,700 --> 00:20:11,600
that are not within sorry, some 
paragraphs from the catechism 

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00:20:12,000 --> 00:20:16,900
that are from elsewhere. 
Paragraph 2608 in, Jesus teaches

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00:20:16,900 --> 00:20:20,900
us how to pray says, from The 
Sermon on the Mount on words. 

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00:20:20,900 --> 00:20:25,100
Jesus insists on conversion of 
heart reconciliation, with one's

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00:20:25,100 --> 00:20:26,900
brother. 
Before presenting, an offering 

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on the altar love of enemies and
prayer for the persecutors 

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00:20:31,100 --> 00:20:34,600
prayer to the father in secret, 
not heaping up, empty phrases 

362
00:20:35,100 --> 00:20:38,200
prayer for forgiveness, from the
depths of the heart, purity of 

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00:20:38,200 --> 00:20:41,100
heart and seeking the kingdom 
before or else. 

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00:20:41,600 --> 00:20:43,900
This filial conversion is 
directed entirely. 

365
00:20:44,000 --> 00:20:49,300
To the father. 
Paragraph 2668 in how we can 

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00:20:49,300 --> 00:20:53,000
pray to Jesus says the 
invocation of the Holy Name of 

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00:20:53,000 --> 00:20:55,100
Jesus is the simplest way of 
praying. 

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00:20:55,100 --> 00:20:59,100
Always when the Holy Name is 
repeated Often by a humbly 

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00:20:59,100 --> 00:21:02,400
attentive heart. 
The prayer is not lost by 

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00:21:02,400 --> 00:21:06,800
heaping up, empty phrases but 
holds faster, the word and 

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00:21:06,800 --> 00:21:08,900
brings forth fruit with 
patience. 

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00:21:10,400 --> 00:21:14,100
It's an artist via the teaching 
of the catechism is clearly that

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00:21:14,100 --> 00:21:17,800
certain prayers even if they 
repetitive do not count as 

374
00:21:17,800 --> 00:21:23,400
heaping up empty phrases. 
Paragraph. 443 has a brief 

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00:21:23,400 --> 00:21:26,600
discussion of the fact that we 
can call God our Father. 

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00:21:28,000 --> 00:21:31,500
And then in paragraph 27, 36 
picks up a thermal a similar 

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theme. 
It says, are we asking God for 

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00:21:33,900 --> 00:21:37,100
what is good for us. 
Our father knows what we need 

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00:21:37,100 --> 00:21:41,100
before we asked him, but he 
awaits our petition because the 

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00:21:41,100 --> 00:21:44,100
Dignity of his children, lies in
their freedom. 

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00:21:44,600 --> 00:21:47,900
We must pray them with his 
Spirit of freedom, to be able to

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00:21:47,900 --> 00:21:54,800
truly know what he wants. 
Paragraph to 68 which is in the 

383
00:21:54,800 --> 00:21:58,200
discussion about the attributes 
of God particularly his 

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00:21:58,900 --> 00:22:01,200
omnipotence. 
It says of all the Divine 

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00:22:01,200 --> 00:22:04,300
attributes only God's 
omnipotence is named in the 

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00:22:04,300 --> 00:22:07,700
Creed to confess. 
This power has great bearing on 

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00:22:07,700 --> 00:22:11,200
our lives. 
We believe his - is universal 

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00:22:11,400 --> 00:22:15,700
for God who created everything 
also rules everything and can do

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00:22:15,700 --> 00:22:19,000
everything. 
God's power is loving for. 

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00:22:19,000 --> 00:22:24,000
He is our father So the 
reference there to our father is

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connected with omnipotence in 
the catechism. 

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Paragraph 26 32 is in the 
section about the prayer of 

393
00:22:31,700 --> 00:22:33,900
petition. 
It says Christian petition is 

394
00:22:33,900 --> 00:22:36,800
centered on the desire and 
search for the kingdom to come 

395
00:22:37,300 --> 00:22:39,300
in keeping with the teaching of 
Christ. 

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00:22:40,000 --> 00:22:42,200
There is a hierarchy in these 
petitions. 

397
00:22:42,600 --> 00:22:46,100
We pray first for the kingdom, 
then for what is necessary to 

398
00:22:46,100 --> 00:22:50,100
welcome it and cooperate with 
it's coming by prayer. 

399
00:22:50,100 --> 00:22:52,900
Every baptized person works for 
the coming of the Kingdom. 

400
00:22:56,100 --> 00:23:00,300
And then lastly, paragraph 2659 
has a discussion about the word 

401
00:23:00,300 --> 00:23:03,900
today and it links it to our 
daily bread in the, Our father, 

402
00:23:03,900 --> 00:23:05,800
as well. 
So all of those are really 

403
00:23:05,800 --> 00:23:08,900
interesting paragraphs in the 
catechism, there's a lot that 

404
00:23:08,900 --> 00:23:10,300
could be said about the Our 
Father. 

405
00:23:10,600 --> 00:23:14,200
We've just touched on some 
basics of what the text looks 

406
00:23:14,200 --> 00:23:16,900
like. 
Thanks again for listening. 

407
00:23:16,900 --> 00:23:19,200
If you think some people would 
benefit from hearing this 

408
00:23:19,200 --> 00:23:22,300
exegesis of the Our Father, I'd 
love it if you could share it 

409
00:23:22,300 --> 00:23:25,700
with them and remember you can 
send in your questions at any 

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time. 
Time. 

411
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And the links for all of that 
are in the show notes will see 

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you again tomorrow.