The five horsemen.

Revelation 6.1-8.

Someone asked me about the four horsemen of Revelation 6, and I had to correct her: “Five horsemen.”

She’d always heard there were four. There are, from the looks of it, four horses, which appear when the Lamb of God opens four different seals on his book of the End. But if you’re counting men—more accurately, man-shaped figures which represent various things—there are five. Check out the text:

Revelation 6.1-8 KWL

1I see when the Lamb opens one of the seven seals.

I hear one of the four Living Beings saying,

like the sound of thunder, “Come {and see}.”

2I see. And look: A white horse,

its rider having a bow.

He’s given a leafy crown,

and the victor comes forth so he might win.

3When the Lamb opens the second seal,

I hear the second Living Being saying, “Come {and see}.”

4Another horse, a red one, comes forth.

As for the rider upon it:

It’s given to him the charge

to take peace from the land,

so they will slaughter one another.

A great machete is given to him.

5When the Lamb opens the third seal,

I hear the third Living Being saying, “Come {and see}.”

I see. And look: A black horse,

its rider having scales in his hand.

6I hear something like a voice

in the middle of the four Living Beings, saying,

“A liter of wheat is a denarius.

Three liters of barley is a denarius.

You ought not be unfair with the oil and wine.”

7When the Lamb opens the fourth seal,

I hear the fourth Living Being saying, “Come {and see}.”

8I see. And look: A gray horse.

The name of the rider upon it is Death.

Afterlife is following behind him.

Power was given to them over a quarter of the land,

to destroy with sword, famine, death,

and by the wild animals of the land.

So the five horsemen are personifications of victory, war, inflation, death, and the afterlife (Greek ᾅδης/ádis, “Hades”).

Prayer’s one prerequisite: Forgiveness.

Mark 11.25, Matthew 5.23-24, 6.14-15, 18.21-22.

Jesus tells us in the Lord’s Prayer we gotta pray, “Forgive us our trespasses, as we forgive those who trespass against us.” (Or “Forgive us our debtors”; either way.) He elaborates on this in his Sermon on the Mount:

Matthew 6.14-15 KWL

14“For when you forgive people their trespasses,

your heavenly Father will also forgive you.

15When you don’t forgive people {their trespasses},

neither will your Father forgive your trespasses.”

And in Mark’s variant of the same teaching:

Mark 11.25 KWL

“Whenever you stand to pray,

forgive whatever you have against anyone

so that your Father who’s in the heavens

might forgive you your trespasses.”

Jesus elaborates on it further when Simon Peter asked him how often he has to forgive:

Matthew 18.21-22 KWL

21Then Simon Peter comes to tell Jesus,

“Master, how often will my fellow Christian sin against me,

and I’ll have to forgive them?

As many as seven times?

22Jesus tells him, “I don’t say ‘as many as seven times,’

but as many as seven by seventy times.”

Followed by Jesus’s Unforgiving Debtor Story, in which a hypothetical king forgave a man who owned 260 million grams silver; the forgiven debtor then turned round and threw a man who owed him 390 grams into debtors prison; the king found this out and unforgave his debtor. Then handed him over to torturers. Mt 18.23-35

The bit about the torturers makes various Christians nervous, and some of us have invented all sorts of iffy teachings about devils and curses and hell. As if our heavenly Father plans to hand us over to torturers. No; he’s gonna do as he’s always done, and leave us to our own devices—and without his protection it’s gonna feel like torture. But fixating on the torture misses the point. God shows us infinite mercy. What kind of ingrates are we when we won’t pay his mercy forward?

The apostle Peter and the prophet Isaiah.

1 Peter 1.22-25, Isaiah 40.6-8.

Simon Peter, in his first letter, is addressing Jewish Christians (and obviously any gentiles who worship along with them) scattered throughout what’s now northern Türkiye. His first chapter mainly greets them, reminds them what Christ Jesus does for them, and in today’s passage he commends them for being good Christians—for legitimately loving one another. And throws in an Isaiah quote while he’s at it.

Here’s the passage:

1 Peter 1.22-25 KWL

22You purified your souls

by obeying the truth,

in brotherly love—

not insincere,

and out of a pure heart.

Fervently love one another!

23—you who were born again,

not from corruptible seed

but incorruptible,

through God’s living, abiding word,

24 for “All flesh is like hay,

and all its glory, like a hayflower.

Hay dries.

A flower falls off.

25The Lord’s word

abides in the age to come.” Is 40.6-8

This is the word

evangelized to you all.

And here’s the Isaiah passage Peter quotes. It comes right after the “voice in the wilderness calls out, ‘Clear the way for the LORD’” part Is 40.3-5 which John the baptist quoted. It’s a passage about the coming of God’s kingdom.

Isaiah 40.6-8 KWL

6There’s a voice saying, “Call out!”

and he says, “What am I calling out?”

“All the flesh is grass.

All its love is like a flower in the field.

7Grass withers.

A flower wilts when the LORD’s wind blows on it.

Certainly ‘grass’ describes the people.

8Grass withers and a flower wilts;

our God’s word stands, for eternity.”

There’s a little wordplay going on in Isaiah when God (who has the red-letter parts) says a flower wilts “when the LORD’s wind blows on it”—the word for wind, יְהוָ֖ה/ruákh, can also mean “spirit,” and the LORD’s Spirit is of course the Holy Spirit. The Spirit could wither a person if he so chooses, but this passage isn’t about judgment; it’s about God’s דְבַר/devár, “word,” which both the Septuagint and Peter translates as ῥῆμα/ríma, “word”—the messages he gave Moses and the prophets—standing until עוֹלָֽם/olám, the vanishing point, till we can’t see any further; basically forever.

For thine is the kingdom…

Matthew 6.13, Daniel 7.14.

At the end of the Lord’s Prayer, in both the well-known Book of Common Prayer version and the King James Version, it ends with this line:

For thine is the kingdom, and the power, and the glory,

for ever and ever. Amen.

You’ll find other bibles don’t include it, because it’s not in the original text. In my translation I have to put it in braces, to indicate it comes from the Textus Receptus, not Matthew.

Matthew 6.13 KWL

“Don’t bring us into tribulation

but rescue us from the time of evil,

{because the kingdom, power, and glory

belong to you in the age to come. Amen.}”

It comes from the Didache, an instruction manual for new Christians written in the first century. Yep, around the same time the New Testament was written. Its version of the Lord’s Prayer includes that line, whereas the oldest copies of Matthew do not. But because a lot of ancient Christians used the Didache to instruct new Christians, a lot of ’em were taught the Didache version of the Lord’s Prayer… and that last line gradually worked its way into ancient copies of Matthew. And from there into the Vulgate, the Textus, the Lutherbibel, the Geneva Bible, the Book of Common Prayer, and the King James Version.

So it’s not from the bible? No it actually is from the bible. But it’s from Daniel, not Jesus. Comes from this verse:

Daniel 7.14 KWL

The Ancient gave the Son authority,

honor, and the kingdom,

and every people, nation, and language,

who’ll bow to his authority.

His authority is permanent:

It never passes away.

His kingdom will never be destroyed.

Jesus didn’t end his prayer with “Amen,” which quickly became a Christian custom, so the authors of the Didache wanted to include it. And while they were at it, a nice worshipful closing. ’Cause the Ancient of Days is gonna grant the Son his kingdom, and authority (i.e. power), and honor (i.e. glory), forever and ever. It’s all true, so there’s nothing at all wrong with saying and praying it.

But no, Jesus didn’t tell us to say it. So it’s optional.

So if you wanna get all literalist—and a little bit legalist—fine; pray the Lord’s Prayer without the added-on line. But it’s not gonna hurt you, at all, to say it. In fact it’s a useful reminder Jesus is coming back to establish his kingdom on earth—which’ll be awesome!—and he’s gonna have authority and honor, and his kingdom is gonna last a mighty long time… and even outlast the earth itself.

And hopefully the people who prefer the Book of Common Prayer version don’t clash with the KJV fans, because the KJV only has “for ever” instead of “forever and ever.” Y’all need to make accommodations for one another, instead of demanding uniformity. We’re all saying the Lord’s Prayer here; the intent, not the translation, is what matters.

Deliver us from evil.

Matthew 6.13.

In the Lord’s Prayer, Jesus has us pray not to be led to temptation—properly, not put to the test, whether such tests tempt us or not. Instead, in contrast, we should pray we be delivered from evil.

Matthew 6.13 KJV

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

The original text is ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ/allá rýsë imás apó tu ponirú, “but rescue us from the evil.”

The Greek tu is what grammarians call a determiner, although I’m pretty sure your English teachers called it a definite article, ’cause that’s what English determiners usually do: This noun is a particular noun. When you refer to “the bus,” you don’t mean a bus, any ol’ generic interchangeable bus. You mean the bus, this bus, a specific bus, a definite bus. So when people translate tu ponirú, they assume the Greek determiner is a definite article: Jesus is saying, “Rescue us from the evil.” Not evil in general; not all the evil we’ll come across in life. No no no. This is a definite evil. It’s the evil.

So they figure we gotta personify it, and that’s what many recent bible translations have chosen to do.

ASV. “…but deliver us from the evil one.”

CSB, ISV, LEB, NET, NIV, WEB. “…but deliver us from the evil one.”

GNT. “…but keep us safe from the Evil One.”

ICB, NCV. “…but save us from the Evil One.”

NLT, NRSV. “…but rescue us from the evil one.”

Of course Christians figure “the evil one” would be the evilest one, i.e. Satan. So that’s kinda how we interpret the Lord’s Prayer:

Matthew 6.13 Message

“Keep us safe from ourselves and the Devil.”

We even extrapolate this backwards into the bit about temptation: The reason we gotta ask not to be led into temptation, is because Satan wants us led there, so it can hack away at us. From time to time it’s probably appearing before God himself, asking permission to crap all over us like it did Job. Tempting God himself to remove his hedge of protection from us, and let Satan have its evil, evil way with us. And no, none of this is true. Jesus isn’t talking about Satan.

Lead us not into temptation.

Matthew 6.13, Luke 11.4.

This part of the Lord’s Prayer gets controversial, because it sounds like our Lord’s brother James totally contradicted it when he wrote,

James 1.13-15 NRSVue

13No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one. 14But one is tempted by one’s own desire, being lured and enticed by it; 15then, when that desire has conceived, it engenders sin, and sin, when it is fully grown, gives birth to death.

So because James said God tempts nobody, people don’t know what to make of it when Jesus has us pray,

Matthew 6.13 NRSVue

“And do not bring us to the time of trial,

but rescue us from the evil one.”

Luke 11.4 NRSVue

“And forgive us our sins,

for we ourselves forgive everyone indebted to us.

And do not bring us to the time of trial.”

’Cause praying that God not lead us into temptation, implies sometimes he might lead us into temptation.

Okay. The word in the Lord’s Prayer which popularly gets translated “temptation” in both Matthew and Luke, is πειρασμόν/pirasmón, “temptation, trial, test, tribulation.” Yep, the translators got it right. It’s the noun-form of the verb James used, πειράζω/pirázo, “to tempt, try, test, tribulate.” Means the same thing.

But while James said God tempts nobody, we got various scriptures where it kinda looks like he does. Look up any Old Testament verses which include the word נָסָה/nása, which means the same thing as pirázo: Test. Try. Prove. Experiment. Tempt. Here, lemme quote just a few.

Genesis 22.1-2 NRSVue

1After these things God tested Abraham. He said to him, “Abraham!” And he said, “Here I am.” 2He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah and offer him there as a burnt offering on one of the mountains that I shall show you.”

Deuteronomy 8.3 NRSVue

“He humbled you by letting you hunger, then by feeding you with manna, with which neither you nor your ancestors were acquainted, in order to make you understand that one does not live by bread alone but by every word that comes from the mouth of the LORD.”

Deuteronomy 13.1-3 NRSVue

1“If prophets or those who divine by dreams appear among you and promise you omens or portents, 2and the omens or the portents declared by them take place, and they say, ‘Let us follow other gods’ (whom you have not known) ‘and let us serve them,’ 3you must not heed the words of those prophets or those who divine by dreams, for the LORD your God is testing you, to know whether you indeed love the LORD your God with all your heart and soul.”

Heck, King David ben Jesse even told God to put him to the test:

Psalm 26.2 NRSVue

Prove me, O LORD, and try me;

test my heart and mind.

Not sure whether David passed that particular test; he was a horny fella. Definitely loved God though.

Anyway. How do we deal with this particular bible difficulty? Real simple: We remember James is wisdom literature.

Is it “debts” or “trespasses”?

Matthew 6.12, Luke 11.4.

Years ago I was a member of a multi-church small group. Its members were Christians all over town, from various denominations and traditions. Most were Baptist; we met at a nondenominational Baptist church, and there are a lot of Baptists in town—and the United States, for that matter. Of course many weren’t Baptist; I’m not. But we all have the same Lord Jesus, so we tried to avoid our churches’ doctrinal hangups and focus on what unifies us in him.

Anyway one of the unifying things we did was, at the end of each meeting, we’d say the Lord’s Prayer together. We have that in common, right?

Except… well, translations. Most of us have it memorized in either the Book of Common Prayer version or the King James Version. A few know it best in the NIV or ESV, or whatever’s their favorite translation. (Or their pastor’s favorite.) But the majority know it in either the BCP or KJV.

Spot the differences.

Book of Common Prayer Our Father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

Matthew 6.9-13 KJV 9BOur Father which art in heaven, Hallowed be thy name. 10Thy kingdom come. Thy will be done in earth, as it is in heaven. 11Give us this day our daily bread. 12And forgive us our debts, as we forgive our debtors. 13And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Some of these differences go largely unnoticed: “Who art in heaven” and “Which art in heaven” is a minor difference in pronunciation, same as the “on earth” and “in earth.” There’s a bit of confusion at the end when the BCP has “for ever and ever” and the KJV only has “for ever.”

But the real hiccup is where the BCP has “trespasses” and the KJV has “debtors.”

At first you might think (’cause some have): “Well the Lord’s Prayer is also in Luke, so let’s see what word Luke used,” but that’ll just frustrate you: Luke has Jesus say,

Luke 11.4 KJV

And forgive us our sins; for we also forgive every one that is indebted to us.

So Luke gives us half a vote for “debts,” because the second part of the verse describes debtors. But it doesn’t matter what people are voting: Those who say the Book of Common Prayer version have a really strong traditional bias in favor of “trespasses,” since it’s what they’ve been praying all their lives, every time they recite the Lord’s Prayer. And those who quote the King James Version have a likewise strong traditional bias in favor of “debts,” because it’s what they’ve been praying all their lives… and I’m not gonna even get into the type of KJV worshiper who thinks the KJV is the one true bible and every other variant is satanic.

Okay. Is this minor difference of wording a big deal? Of course not. But not every Christian has the maturity to recognize this, and they wanna pick a fight. They wanna be the prayer leaders, largely so they can impose their favorite version of the Lord’s Prayer on everybody, and make everyone say “debts” or “trespasses” as they please.

And somehow they don’t notice everybody is pretty much saying whatever translation of the Lord’s Prayer they’re accustomed to saying anyway: For one second of cacophony, the BCP fans are saying “trespasses” and the KJV fans are saying “debts,” because nobody’s following the prayer leader: As usual, they’re reciting by memory.

And y’know what? That’s okay.

And y’know what else? If it’s not okay—if it’s making you nuts—go back and read the Lord’s Prayer again: “As we forgive those who trespass against us,” or “As we forgive our debtors,” or “As we forgive every one that is indebted to us.” We’re supposed to forgive the people who “say it wrong,” same as we’re supposed to forgive everyone. If you can’t do that, you’re doing it wrong.

Daily bread.

Matthew 6.11, Luke 11.3.

Whenever we read Jesus’s Sermon on the Mount, or any of his other teachings, they make way more sense when we remember his audience at the time consisted of poor people.

In the United States, “poor” usually means you live within limited means—you don’t have a lot of money. In ancient Israel, “poor” meant you had no money. Maybe you had stuff to barter; usually not. You lived from day to day, job to job, harvest to harvest, doing the best you could with what little you had. Any time you did have money, taxmen would take it away, priests and Pharisees would demand you give it to temple, or rich people would con you out of it.

When Jesus told his audience in the Lord’s Prayer, to pray for daily bread, he’s talking to people who had no pantries. Had no refrigerators. Had very little food in the house; had to go out and get it every day. No, he doesn’t literally just mean bread; he means food in general. But he encouraged his hearers to pray for that daily bread, because they daily sought bread.

Whereas in our culture, only the homeless seek daily bread like that. The rest of us have food in our houses. If I had to go two weeks without a trip to the supermarket, I easily could. I’m very blessed. So are most Americans. Whenever Jesus speaks on money, possessions, or economics, we really can’t relate to first-century Jewish mindset. Even our “poor” have wealth.

This is why so many Americans read, “Give us this day our daily bread,” and claim, “Oh Jesus doesn’t necessarily mean food. He means spiritual food. He means we’re to do the will of his Father, Jn 4.34 so we’re to ask God for the strength and power to do that.” And okay yes, Jesus does want us to follow his Father’s will, but no, this prayer isn’t about that.

Or if we’re more materialist or Mammonist, we’ll claim, “Oh Jesus doesn’t literally mean food; he means daily provision. Give us this day our weekly paycheck. And then we can pay our bills, put some into savings, and do righteous things with what’s left.” As if we do righteous things with the rest; more like buy whatever we covet. But nope, this prayer isn’t about that either.

Most of us recognize we should go to God first when we want anything, and submit to his will when he tells us yes or no. But when Jesus told us to pray for daily bread, it’s not a metaphor for our every necessity or desire. It’s about sustaining life. We need food so we can live. We need to recognize our dependence on God for our lives. So when he says pray for daily bread, pray for daily bread.

Yeah, you can pray for spiritual growth too. You can pray for money. You can ask God for anything, and he’s not stingy. But don’t go reading your various other desires into the Lord’s Prayer, and pray for those things instead of what Jesus told us to pray for. Pray for bread.

And specifically, pray for tomorrow’s bread. Because that’s a better translation of what Jesus commanded.

The “Your will be done” prayer.

Matthew 6.10.

The “Your will be done” prayer is part of the Lord’s Prayer. Obviously it’s the “Thy will be done” bit. Mt 6.10 I’ve already discussed where we’re praying for his will to be done. Today it’s more about how we fulfill that particular prayer of his. Yep, it’s about doing God’s will.

Matthew 6.10 KWL

“Make your kingdom come.

Make your will happen both in heaven and on earth.”

Typically when Christians pray “Your will be done,” we’re not talking about ourselves. We’re talking about everyone. “Thy will be done, on earth as it is in heaven,” is how the clause goes, so we’re thinking about how God’s will presumably gets done in heaven, and how God’s will oughta be done on earth… and by all humanity instead of us as individuals. When we pray it, we’re playing society, or our country, or humanity as a whole, starts obeying God’s will. We’re not always remembering we Christians really oughta do God’s will too. We’re not what’s wrong with the world; it’s them.

So yeah, when we pray the Lord’s Prayer, or just the “Your will be done” prayer, this isn’t about ourselves; it’s for everyone else. Anyone else. But we too are a part of society, our country, and humanity. So today, why don’t we step away from the idea everyone else isn’t really pulling their weight: Next time you pray, “Your will be done,” try praying it thisaway: “Your will be done by me.”

’Cause we do wanna do God’s will, right?

Well, let’s be honest, no we don’t. Not always. Not really. We wanna do our will.

We’re ready and eager to do God’s will whenever it coincides with our will. God wants us to go to church, and if we like church, cool! And if we hate church, this is a huge problem… and suddenly we’re gonna be very receptive to any Christian who tells us we might not have to go; that “the communion of saints” is an option, that you can forsake gathering together, He 10.25 and that you won’t grow undisciplined, weird, heretic, and less loving because you’ve no one to sharpen your iron. Pr 27.17 Basically we’ll just do our own thing, cling to any excuse for why God might be okay with it, and even imagine it was all his idea, if we can mentally get away with it.

So, sometimes we wanna do God’s will. Which is why we need to keep praying this prayer. We need to learn to always wanna do his will. We need God to not let us get away with weaseling out of it.

Thy kingdom come.

Matthew 6.10, Luke 11.2.

In the Lord’s Prayer, Jesus told us to ask our Father ἐλθέτω ἡ βασιλεία σου/elthéto i vasilía su, “must come, the kingdom of yours.” The literal translation is a bit Yoda-like, which is why “Your kingdom come” is how the ESV put it, and of course we all know the Book of Common Prayer and KJV translation. I still translated it myself though.

Matthew 6.10 KWL

“Make your kingdom come.

Make your will happen both in heaven and on earth.”

Luke 11.2 KWL

Jesus tells them, “When you pray, say: ‘Father!

Sanctify your name.

Bring your kingdom.’ ”

The arrival of God’s kingdom is the gospel. It’s not John 3.16, no matter how much we love that verse. Eternal life is part of it, but the more important thing is where we spend this eternal life, and John 3.16 says nothing about that. You know the verse; you know this already. It’s why when Christians interpret the verse for other people, we tend to explain “will have everlasting life in heaven, with Jesus.” But Jesus never said that: In his second coming, he’s coming to earth to take over. God’s kingdom is gonna be here. We Christians have been laying the groundwork for it.

And doing a rotten job of it, but that stands to reason: Too many of us think the kingdom’s not here. We anticipate an otherworldly, cosmic heaven; we figure we leave this world behind to fall apart and be destroyed. The millennium isn’t part of our plans.

So why have we bothered to pray “Thy kingdom come”? Well, ’cause the words are there, so we recite them by rote, but never meditated on them any. We just presumed God’d make his kingdom come by blowing up the earth while we all watch safely from heaven, and that’s where his kingdom is. And since God’s gonna blow up the earth, why bother to care of it? This world is passing away, so it’s okay if we pollute and spoil it, ’cause God’ll make us another one.

But once we realize God’s kingdom is located here, on our planet; once we realize God’s kingdom is meant to fix everything that’s broken on our planet (’cause God’s in the business of fixing what’s broken); and once we realize the Holy Spirit’s been given to us so we can get started already on God’s plan to make all things new: It’s gonna radically transform our nihilistic attitudes towards our world. And towards the people on it, whose glimpses of the coming kingdom are gonna attract them to it far better than warnings of doom and gloom.

Hallowed be thy name.

Matthew 6.9, Luke 11.2.

In the Lord’s Prayer, Jesus told us to ask our Father to ἁγιασθήτω τὸ ὄνομά σου/ayiasthíto to ónoma su, “sanctify” or “make holy” or “hallowify” (to coin a word) “the name of yours.” The Book of Common Prayer and KJV went with “Hallowed be thy name,” which means the same thing, but Christians commonly misinterpret it to mean “I sanctify your name,” or “I praise your name.” We think this is praise and worship on our part. It’s not. It’s a request for our Father to make his own name holy. For him to act.

Part of our presumption comes from a way-too-common Christian misbelief that our prayers aren’t really about asking God to do anything. Because, the attitude is, God doesn’t actually answer prayer. He sits on his heavenly arse, watches us humans stumble around, reminds us to read our bibles, but he isn’t gonna intervene in human affairs till the End Times—if they even happen in our lifetime. Besides, he’s pre-planned everything he’s gonna do, so all our after-the-fact prayers won’t change a whiff of it. So what’s the point of prayer then? Changing us—changing our attitudes about God by reciting various truths about him, like we do with our worship music, until these ideas finally sink in and transform us.

(As if this even works with worship music. Just look at all the Christian jerks who sing and listen to plenty of worship songs, but who are just awful to other people. But lemme stop here before I rant futher.)

Thanks to this mindset, Christians imagine “Hallowed be thy name” is just another reminder to think of God as holy, and his name as holy. To not take it in vain. To glorify and worship him, and tell other people how awesome and mighty he is. And because we so often misdefine holy as good, to also remember God is good. Or because we so often misdefine holy as solemn, to remember to treat God formally.

We really do botch the meaning of what Jesus is trying to teach us in this prayer, don’t we? It’s why Christians can recite the Lord’s Prayer the world over, sometimes every single day, and still not behave any more like Jesus than before.

So to remind you: Holy describes something that‘s distinctly used for divine purposes, and therefore not like anyone nor anything else. It’s unique. It’s weird. Good-weird, not weird for weirdness’ sake; not twisted, not evil-weird. When we pray for God to make his name holy, we want him to not be like any other higher power, any other mighty thing, any other force in the cosmos, any other god. We want him to stand out. ’Cause he’s not like anything or anyone else. He’s infinitely better.

Now. Does recognizing the Lord’s Prayer is about actually asking God for stuff, and that it’s not merely about changing our own attitudes, mean our attitudes don’t need to change? Of course not. If we want God to make his name holy, part of that means we need to make his name holy too. Stop treating God as if he’s just anyone else. He’s not.

And no, I absolutely do not mean we should treat him more formally, more solemnly, with more ritual and ceremony and gravitas and all that crap we do to suck up to insecure authority figures. God’s uniqueness is reflected by two things about him: He’s almighty, of course. But more importantly, more relevantly to us, his character: He’s infinitely good. Infinitely gracious. He infinitely loves us. Has infinite patience with us. He’s infinitely kind. Infinitely faithful. He’s not like anyone else because, unlike everyone else, he’ll never, ever fail us.

So don’t put him on the same level!