The Lord’s Prayer from a Jewish Perspective
By
James Scott Trimm
The Lord’s Prayer (Matthew 6:9-13) is one of the most well-known prayers in Christianity. However, when examined closely, it becomes clear that its structure, themes, and language are deeply rooted in Jewish liturgical traditions. Yeshua (Jesus) was not introducing a new form of prayer but rather drawing from existing Jewish prayers and concepts, aligning with the teachings of the Pharisees and the broader tradition of Jewish piety.
Rejecting Pagan Practices in Prayer
Matthew 6:7-8 states:
“And when you pray, multiply not your words like the Goyim do…”
Many mistakenly interpret this as a critique of Jewish liturgical repetition, but the phrase explicitly references the practices of the Goyim (Gentiles). In fact, Jewish tradition also warns against empty, repetitive prayers. The Mishnah records a similar instruction:
“And when you pray, don’t treat your praying as a matter of routine. But let it be a [plea for] mercy and supplication before the Omnipresent, blessed be He…”
(m.Avot 2:13).
Thus, Yeshua’s teaching aligns with Jewish thought, emphasizing sincerity over rote recitation rather than rejecting Jewish prayer traditions.
“Our Father in Heaven” – A Common Jewish Address
Yeshua begins the prayer with:
“Our Father in Heaven”
This phrase is not unique to the Lord’s Prayer. It is a common opening in Jewish prayers and appears frequently in rabbinic literature. It reflects the intimate yet reverent relationship between God and His people, a theme found throughout the Tanakh and Jewish prayer traditions.
Sanctifying God’s Name and the Coming of His Kingdom
“Your name be holy. Your kingdom come.”
This phrase parallels a well-known prayer found in the Kaddish, Kedusha, and Amidah, all of which focus on the sanctification of God’s name and the coming of His reign. One version from the Jewish liturgy states:
“Holy be your exalted Name in the world which you did create according to your will. May your Kingdom and your dominion come speedily; and may it be acknowledged by all the world that your Name shall be praised in all eternity.”
This similarity demonstrates that Yeshua was not introducing a new concept but reinforcing a central Jewish hope—the full establishment of God’s rule on earth, as seen in Ezekiel 38:23 and Daniel 2:44.
God’s Will on Earth as in Heaven
“Your will be done as in heaven, so on earth.”
Jewish tradition also contains this sentiment. The Tosefta states:
“May your will be done in Heaven and also on earth; give tranquility of spirit to those that fear you. Yet in all things do what seems good to you.”
(t.Berakhot 3:7).
The idea of aligning earthly actions with divine will is central to Judaism and is a common theme in Jewish prayers.
Daily Bread and Messianic Hope
“Give us this day our daily bread.”
Interestingly, one ancient source suggest that the original wording may have referenced “the bread of tomorrow,” a phrase found in the Hebrew Gospel of Matthew. Jerome, a 4th-century “church father”, commented on this:
“In the Hebrew Gospel according to Matthew, it is thus: ‘Our bread of tomorrow (that is, of the future) give us this day.’ That is, ‘The bread which you will give us in the Kingdom give us this day.’”
This phrase recalls the double portion of manna given in the wilderness before the Sabbath (Exodus 16:22-26) and connects with Proverbs 30:8:
“Feed me with the bread of my allowance.”
Thus, this line could express not only a request for physical sustenance but also an eschatological hope for the Messianic Age.
Forgiveness of Sins as a Jewish Principle
“And forgive us our debts, as we forgive our debtors.”
This concept is deeply rooted in Jewish prayer. A nearly identical phrase is found in the Amidah:
“Father, forgive us our trespasses.”
The Talmud also teaches:
“Also all who have trespassed against us… Even as we also forgive all.”
(b.Megillah 28a).
Forgiving others as a prerequisite for divine forgiveness is a core Jewish teaching, echoed in the Yom Kippur liturgy and numerous rabbinic discussions.
Protection from Temptation and Evil
“And let us not come into temptation, but deliver us from all evil.”
This phrase closely parallels Jewish morning prayers:
“Give us this day and every day, grace, favor, and mercy in your eyes; Lead us not into the power of sin or of temptation.”
(m.Berakhot 9:1; b.Berakhot 60b).
The phrase “lead us not into temptation” is often misunderstood. Hebrew idioms frequently use active verbs to describe permission rather than direct causation. For example:
Jeremiah 4:10: “Adonai YHWH, surely you have greatly deceived this people,” meaning God allowed them to be deceived.
Exodus 4:21: “I [YHWH] will harden his heart,” meaning God allowed Pharaoh’s heart to be hardened.
Thus, the phrase in Matthew 6:13 could be understood as:
“Do not allow us to fall into temptation.”
This aligns perfectly with Jewish prayers asking for divine guidance to resist sin.
Conclusion: A Jewish Prayer for All People
The final phrase, “For Yours is the kingdom and the power and the glory forever. Amen,” is reminiscent of 1 Chronicles 29:11-13 and is echoed in Jewish evening prayers:
“For yours is the Kingdom, and forever will you reign in glory.”
Far from being a new innovation, the Lord’s Prayer is deeply Jewish in its themes, structure, and language. Every line reflects Jewish liturgical traditions, scriptural concepts, and rabbinic teachings. Yeshua was not creating a new prayer but rather summarizing and reinforcing Jewish values of humility, trust in God, forgiveness, and the hope for the coming Kingdom.
Understanding the Lord’s Prayer in its original Jewish context deepens appreciation for its meaning and its connection to centuries of Jewish spiritual tradition.
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