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Hi everyone. 
Welcome again to the Catholic 

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Bible study podcast where we 
really go through the gospels in

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depth in a verse-by-verse way 
and we're trying to get it, the 

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literal sense of scripture. 
What does it mean on the most 

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fundamental level? 
We're currently moving through. 

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The Gospel of Luke. 
And today, we're up to Luke 

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chapter 11 verse Verses 1 to 4. 
So this is the Gospel. 

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Reading that you would hear at 
mass today. 

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Here's what it says. 
Once Jesus was in a certain 

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place praying, and when he had 
finished, one of his disciples 

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said, Lord, teach us to pray, 
just as John taught his 

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disciples. 
He said to them say this when 

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you pray father may your name be
held. 

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Holy your kingdom come give us 
each day, our daily bread and 

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forgive us our sins. 
For we ourselves forgive each 

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one who is in debt to us and do 
not put us to the test. 

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Now, that's the end of the 
rating today. 

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You're probably thinking that 
sounds kind of familiar. 

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Sounds kind of like, the Our 
father, but it's a bit of a 

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different version, and that's 
basically rice. 

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What we have here is Luke's 
version of the Our Father, which

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is shorter than Matthews 
version. 

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And the one that we pray in mass
and there's Catholics regularly 

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is Matthew's versions. 
So, Luke is given us a shorter 

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version, which we will look at 
today. 

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Let's start by thinking about 
the context. 

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So, Jesus Is On The Way From 
Galilee to Judea. 

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So, he's Going up to Jerusalem. 
So getting towards the end of 

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his life and he's doing Ministry
along the way verse 1. 

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Jesus was in a certain place 
praying, so we don't know where 

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exactly this occurs, but it 
appears that Jesus is praying 

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out loud as he often does. 
And his disciples are quite 

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impressed with what he's doing, 
perhaps they can hear some of 

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the words that he's praying when
he had finished. 

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One of his disciples said, Lord,
teach us to pray, just as John 

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taught his disciples. 
Now Rabbi is in that time would 

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commonly teach their disciples, 
the best way to pray. 

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So a rabbi would have a certain 
way that they thought their 

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disciple should pray and they 
would teach that to their 

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disciples from this passage. 
We learn that John, the Baptist 

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did exactly that John the 
Baptist taught his own 

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disciples, how to pray to Here, 
Jesus disciples who had become 

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accustomed to seeing Jesus. 
Pray, they want to know, what 

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Jesus advice is about prayer. 
They want to enter more deeply 

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into prayer themselves, and this
is what Jesus says say this. 

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When you pray now, notice Jesus,
Jesus words here, say this when 

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you pray he's actually giving 
them a certain formula to use in

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this particular prayers. 
Often you might hear certain 

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Christians saying that Jesus 
does not like formulaic prayer. 

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Airs or repetitive prayers. 
That is not correct. 

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Because here we have in this 
verse, Jesus actually says, use 

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these words when you pray. 
So at least in some cases, Jesus

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is okay with using specific 
words. 

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Now, of course, he does, say in 
Matthews version of this don't 

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Babble like the pagans do. 
So he hasn't got a problem with 

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repetitive prayers per se. 
It's more about the intention of

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the prayer that he has a problem
with sometimes. 

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So I think it's important that 
we say that upfront. 

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Jesus has not got a problem. 
Mm with repetitive prayer or 

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formulaic prayer. 
Provided the intention is 

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correct and now he's going to 
teach the Disciples of what's 

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called The Lord's Prayer or the,
Our father now in context, Jesus

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is basically giving the 
disciples what they want. 

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They've asked for how to pray 
and 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 you go through the Our 

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Father, you'll notice that it 
starts by focusing on God, and 

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then it moves to focusing on the
needs of the prior. 

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And that's actually how I 
apprec-- would be structured. 

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Really, we should always start 
with God, not with ourselves. 

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Now, this version in Luke, we 
have today, in Luke chapter 11, 

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it's shorter than Matthews 
version. 

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If you want to get the full 
version. 

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Matthew chapter 6, verses 9 to 3
is where the longer version of 

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the. 
Our father is that we recite 

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regularly. 
So Luke is giving us a 

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summarized version whereas who 
is giving us the full version. 

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So just keep in mind that Luke 
has left out some parts of what 

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we know. 
Is the full version of the, Our 

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Father, Luke's version has five 
petitions the first to relate to

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God and the last three relate to
those who are praying. 

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Now, before we get into certain 
phrases here, one thing that's 

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really important to say is the 
catechism of the Catholic 

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Church, which is basically, you 
could say dictionary or summary 

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of Catholic teachings, there's 
an entire section of the 

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catechism about the Our father 
and a breaks. 

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The Our Father down phrase by 
phrase, just like we doing this 

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podcast. 
Except the catechism actually 

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has quite an extended 
theological reflection on the 

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Our father. 
So, if you want to really dig 

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into the Our Father, I would say
the best place to go is Towards 

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the end of the catechism, so 
it's in paragraphs 2759 to 2865.

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So it's basically a hundred 
paragraphs of the catechism all 

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about the Our father. 
And we can't do that Justice 

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really. 
In this podcast, we're just 

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going to highlight a couple of 
things about the literal sense 

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of these words. 
So starting at verse 3, Jesus 

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begins The Prayer by saying 
father Even, this is quite 

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profound Jesus teaches that 
Christians should see God as 

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their father. 
That was a fairly radical 

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Concept in Jesus time. 
Now, sometimes in Jesus time, 

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they would refer to God as 
father in a collective sense. 

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But here, Jesus teaches that 
individuals can refer to God as 

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their father. 
And that was Radical, Jesus 

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followers can have an access to 
an unusually deep intimacy with 

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God, similar to the intimacy 
that Jesus has with God, 

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although obviously not the same.
In the original Aramaic. 

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Jesus here probably used the 
word, Abba for father, and 

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that's quite a term of deep 
intimacy, and it makes sense. 

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That Jesus would encourage his 
disciples to pray to God this 

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way, because we know that other 
things. 

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Jesus teaches in Luke's gospel 
about God includes things like 

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this. 
Jesus says, God is merciful in 

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chapter 6, he says, God is 
giving in chapter 11 and he's 

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attentive to human needs in 
12:30 and later in the gospel 

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Jesus. 
This emphasizes that God 

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forgives sins as well. 
So given everything that Jesus 

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says about God. 
It makes sense that he would 

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encourage his disciples to 
understand God, as their 

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generous father. 
So, he starts a prayer father, 

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may your name be held holy or 
more, literally Hallowed be thy 

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name is what this phrase is 
Hallowed be thy name. 

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Now, what does that mean? 
There's a few different ways of 

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understanding this phrase 
actually will to the Jewish mind

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God's name was kind of a 
shorthand way of referring. 

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Going to God himself. 
And the Jewish Hope was that one

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day? 
All nations would treat God's 

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name as holy. 
If you look at Ezekiel chapter 

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36, in the Old Testament, it 
expresses the Jewish hope that 

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all people would see, God is 
Holy. 

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So this phrase, Hallowed be thy 
name, it could be interpreted 

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either as a hope as in a prayer 
that Jesus of the God's name 

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would be treated as holy. 
So it's expressing a hope that 

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we have about God or it could 
just be a simple declaration. 

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A truth which is God, your name 
is Holy, that's always how I've 

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understood. 
It's just stating a fact. 

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God, your name is Holy as a way 
of introducing the prayer, but 

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some theologians think a better 
way of thinking about this is a 

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request. 
May your name be treated as holy

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and obviously that would include
Christians acting in a way that 

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glorifies God's name. 
Jesus goes on. 

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He says your Kingdom Come. 
This is referring to the kingdom

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of God, which is what Jesus has 
come to reveal and it's a key 

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theme in In the gospel of 
Matthew, we know, from the 

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gospels that Jesus has come to 
invite all people to be part of 

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God's kingdom and expanding 
God's kingdom. 

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And the prayer here is your 
kingdom come. 

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So already. 
The kingdom is already present 

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in Jesus when he arrives Jesus 
here teaches that its members 

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must pray for its fullest 
realization. 

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We must pray to God. 
Your kingdom come that it would 

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come in its fullness. 
He goes on, give us each day our

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daily bread or give us this day 
our daily bread. 

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Now, the Greek word here for 
daily is a really interesting 

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one. 
It's Epi use EOS and it's a very

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hard word to translate, 
actually, it doesn't appear 

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anywhere else in ancient Greek 
literature. 

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Except in the prayer of the, Our
father, if you use yours, we're 

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not entirely sure what it means 
to say. 

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Epic, use EOS bread, there's 
various proposals that Scholars 

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have suggested, maybe it means 
bread. 

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Today, maybe it means bread for 
tomorrow or the future some 

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Scholars. 
Think it means bread for 

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existence or bread that we need.
And a very interesting proposal 

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is that it means something like 
super substantial bread in which

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case it will be referring to 
some sort of Supernatural bread.

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Given all those possible 
meanings and we can't be sure 

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what the right meaning here is, 
but basically when Jesus is give

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us this day, our daily bread, it
could refer either to physical 

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bread. 
So in that case in the Our 

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Father, the question is asking, 
God to keep meeting their daily,

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physical needs, the trusting 
that God will do that as you did

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for the daily manner needs of 
Israel in the wilderness. 

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Remember in Exodus chapter 16 
every day, God will provide a 

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special bread from heaven, so 
that they could keep living. 

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Now, of course in later, Jewish 
and Christian history. 

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The manner in the wilderness was
seen as having a spiritual 

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Component as well. 
Meaning that it's a special 

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bread from Heaven, a 
supernatural bread from heaven. 

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So given that maybe if you use 
your spread is a reference to 

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Supernatural bread of some kind,
maybe the Eucharist some people 

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think here that Jesus when he 
says, give us this day our daily

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bread, it actually refers to the
Eucharist and that would make 

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sense, given the context of the 
prayer. 

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Because if you think about it, 
this prayer is really kind of 

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like the pilgrim, the Christian 
pilgrims prayer on their way to 

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the fullest revelation of the 
Kingdom. 

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And so, it's here, the disciple,
he's asking for the bread that 

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they need for the Journey To The
Kingdom. 

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It's an interesting way of 
looking at it, but we can't be 

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entirely. 
Sure verse 4. 

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Jesus says, forgive us our sins.
Now notice that the Christian 

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has to ask for it often you'll 
see some Christians say that. 

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As soon as we accept Jesus into 
our life, forgiveness is 

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automatic for the rest of our 
life. 

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That's not the teaching of the 
New Testament and here is one 

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place where it's quite clear. 
That forgiveness is not. 

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Automatic we have to ask for it.
If we want it we have to keep 

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asking for it. 
Jesus goes on, forgive us our 

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sins for we ourselves forgive 
each one who is in debt to us. 

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Now, the word debt is used here 
that was actually a Jewish 

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metaphor for sins, which calls 
to mind the image of a lender, 

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releasing someone from the debt,
he owes. 

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So, in some Jewish circles, it 
was common to refer to sin as a 

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debt. 
And this is something Jesus 

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discussed in the mission mandate
earlier in Luke. 

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Remember in Nazareth, when he 
stood up and gave his sermon. 

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He says, I've come To bring the 
Liberty to the captives. 

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And he talked talks about the 
Jubilee and the year of the 

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Lord's favor as part of that 
discussion. 

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There's all these overtones of 
being released from debt which 

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really means being released from
the burden of sin. 

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So it would certainly fit with 
other things that Jesus 

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highlights in the Gospel of 
Luke. 

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Notice the equivalency here 
though, forgive us, our sins. 

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For we ourselves forgive each 
one who is in debt to us, 

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basically what that phrase 
means, if you think about it, 

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and that's actually clearer in 
Matthews version. 

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It It means forgive us our sins,
to the extent that we forgive 

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others. 
And there's a lot, that could be

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said about that. 
Jesus. 

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And God only forgive us to the 
extent that we forgive others, 

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and this is actually unpacked 
further in Matthews version of 

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this. 
And then Jesus finishes by 

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saying do not put us to the test
or lead us not into temptation. 

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This is another phrase that 
could have a few different 

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meanings and there's a lot of 
different controversy about it. 

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Particularly in recent years, 
one way of translating, this 

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would be lead us not into the 
test or you could say Do not 

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subject us to the final test and
record also mean lead us not 

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into temptation because the same
Greek word, there can be 

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translated Temptation or test 
Lots of controversy about it 

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because it implies if temptation
is the right word here, it 

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implies that God can allow 
people to be tempted. 

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Whereas later in the New 
Testament, the letter of James 

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says, God does not tempt anyone.
So how do we reconcile those? 

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One reconciliation here would be
to say that a better translation

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of the word, he would be test, 
do not put us to the test. 

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God does test his people 
sometimes. 

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So in Deuteronomy chapter 8 
verse 2, it clearly says God 

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tests people. 
So when Jesus here says that 

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part of the Our Father should be
do not put us to the test. 

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That is a legitimate request. 
Some people think that a better 

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translation is do not subject us
to the final test, so maybe it's

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a reference to the great period 
of suffering. 

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That the Jews expected to be 
associated with the coming of 

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the Messianic age. 
And indeed there was a great 

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period of suffering as a 
Messianic age was being born and

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that was largely around the 
jewish-roman war in 70 AD. 

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So this could be a subtle 
reference to the trial that 

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Christians are going to go 
through in the Years leading up 

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to 70 AD and that would be a 
legitimate interpretation here. 

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If it's the singular, do not 
subject us to the test or the 

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trial, but again, it could be a 
more General meaning do not 

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subjected to any test. 
Its meaning is going to largely 

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depend on the last phrase of the
Our father. 

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And that phrase is Deliver Us 
from Evil, and that phrase 

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itself can be translated Deliver
Us from the evil or that evil 

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one. 
And there's a lot of discussion 

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about that but in Luke's version
we don't have the phrase Deliver

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Us from Evil. 
So we won't just discuss that 

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particular one, but it is in 
Matthews version. 

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So that's basically the end of 
Luke's version of the, Our 

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Father Matthews version is 
longer. 

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So if you want to hear a slower 
more in-depth analysis, or 

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exegesis of the longer version 
of the Our Father, then we cover

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that on Thursday of week, 11 in 
ordinary time. 

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So you might like to go back and
look through the podcast 

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archives for that. 
So, Thursday of week 11 in 

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ordinary time so we've looked at
Luke's version and a lot of 

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Scholars feel that it's kind of 
like a New Covenant Exodus 

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prayer. 
So remember in the Old Testament

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where the Jews come out of Egypt
into the promised land. 

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There seems to be a lot of 
overtones to a stew, that 

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similar thing in the, Our 
Father, for example, they don't 

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want to be tested, like the 
Israelites are in the 

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wilderness. 
So lead us, not into the test 

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and also, there's a reference 
there as we said to bread bread 

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from Heaven, which, of course 
occurred in the wilderness as 

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well and honoring gate God's 
name is Holy, that's a big deal 

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in the book of Exodus when they 
come out of Egypt. 

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So there's a lot of interesting 
references here. 

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So some Scholars think that this
is kind of like the You Covenant

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equivalent of an exodus prayer. 
So it's focused on the disciples

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needs in journeying from this 
life to the next life, the 

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promised land and that's quite a
cool way of looking at it. 

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Jesus has more to say about 
prayer in the next section of 

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Luke, so we'll continue that in 
the coming days. 

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Let's now turn to the catechism 
to see what it has to say about 

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the Our Father. 
So, as I mentioned earlier, 

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there's a whole section of the 
catechism, which is devoted to 

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going through the, Our Father 
slowly, so that will be 

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paragraph 2759 to 2856, and 
we're not going to go through 

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all of those paragraphs, but I 
think it's well worth having a 

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look at when you can. 
So paragraph 2759 to 2856, will 

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now look at a few other places 
in the catechism which reference

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Luke's version of the Our 
father. 

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So paragraph 5 to 0, In all of 
his life, Jesus presents himself

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as our model, he is the perfect 
man who invites us to become his

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disciples and follow him in 
humbling himself. 

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He has given us an example to 
imitate through his prayer, he 

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draws us to pray and by his 
poverty, he calls us to accept 

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freely the privation and 
persecutions that may come our 

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way. 
Power of 26 are one is about 

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Jesus or in prayers and here it 
actually quotes from Luke 11 so 

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paragraph 2601. 
He was praying in a certain 

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place and when he had ceased, 
one of his disciples said to 

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him, Lord teach us to pray in 
seeing the master at prayer. 

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The disciple of Christ also 
wants to Pray by contemplating 

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and hearing the Sun, the master 
of prayer. 

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The children learned to pray to 
the father So that's quite a 

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00:17:10,099 --> 00:17:13,099
powerful paragraph to isn't it 
paragraph? 

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00:17:13,099 --> 00:17:15,700
2759. 
This is a summary of the entire,

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our father, Jesus was praying at
a certain place. 

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And when he ceased one of his 
disciples said to him, Lord, 

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00:17:22,500 --> 00:17:26,599
teach us to pray as John taught 
his disciples in response to 

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this request, the Lord entrusts 
to his disciples and to his 

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church the fundamental Christian
prayer st. 

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Luke presents a brief text of 
five petitions, while Saint 

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00:17:37,200 --> 00:17:40,100
Matthew gives a more developed 
version of seven petitions. 

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00:17:40,100 --> 00:17:43,700
The liturgical tradition of the 
church has retained st. 

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00:17:43,700 --> 00:17:46,900
Matthews text. 
So that covers a lot of things. 

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We said earlier about the 
different versions of the Our 

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Father paragraph 26 32, this is 
about prayers of petition. 

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Christian petition is centered 
on the desire and search for the

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00:17:57,600 --> 00:18:00,200
kingdom to come in keeping with 
the teaching of Christ. 

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00:18:00,200 --> 00:18:03,400
There is a hierarchy in these 
petitions. 

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We pray first for the kingdom 
then for what is necessary to 

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welcome it and cooperate with 
it's This collaboration with the

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mission of Christ and the Holy 
Spirit, which is now that of the

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church is the object of the 
prayer and of the apostolic 

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community. 
So here the catechism teaches us

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00:18:22,200 --> 00:18:25,100
that the general structure of 
the Our Father going from 

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00:18:25,100 --> 00:18:28,800
petitions about God, to 
petitions about us is a model 

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00:18:28,800 --> 00:18:30,500
for how Christian prayer should 
look in general. 

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00:18:30,500 --> 00:18:34,500
There's an interesting reference
in paragraph 1 to 5 and this is 

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actually in the section about 
the sacrament of reconciliation,

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00:18:36,400 --> 00:18:39,200
and it's answering the question 
of what? 

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00:18:39,200 --> 00:18:42,400
Why is there a sacrament of 
reconciliation after baptism? 

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00:18:42,800 --> 00:18:46,100
Here's what it says. 
The Apostle John says, if we 

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00:18:46,100 --> 00:18:49,500
say, we have no sin, we deceive 
ourselves and the truth is not 

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00:18:49,500 --> 00:18:52,100
in us. 
And the Lord himself taught us 

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00:18:52,100 --> 00:18:54,700
to pray. 
Forgive us, our trespasses 

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linking, our forgiveness of one 
another's offenses, to the 

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Forgiveness of our sins that God
will grant us. 

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00:19:02,000 --> 00:19:04,400
So there we have it clearly 
spelled out in the catechism 

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00:19:04,500 --> 00:19:07,600
that we need to keep asking for 
forgiveness regularly even after

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we become a Christian and And to
the extent that we forgive 

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00:19:11,100 --> 00:19:13,700
others, that will be the extent 
to, which God will forgive us. 

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00:19:13,700 --> 00:19:15,700
That is the clear teaching of 
the, Our Father. 

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00:19:16,700 --> 00:19:21,100
Last paragraph is a paragraph 
2845, and this is a summary of 

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00:19:21,100 --> 00:19:24,600
God's forgiveness. 
There is no limit or measure to 

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00:19:24,600 --> 00:19:27,700
this essentially Divine 
forgiveness, whether one speaks 

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00:19:27,700 --> 00:19:30,900
of sins as in Luke or debts as 
in Matthew. 

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00:19:31,300 --> 00:19:34,000
So there we have the catechism, 
recognizing that deaths can be 

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00:19:34,000 --> 00:19:37,200
used as a metaphor for sins in 
some places in the New 

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Testament. 
Thanks once again for listening,

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00:19:39,700 --> 00:19:43,000
please share this episode around
and will continue in Luke in the

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coming days.