I am continuing my reflections on a set of words (Luke 6:9–13) that has come to be known as The Our Father (after its opening phrase) or The Lord’s Prayer (after the one who gave it to his disciples). Previous posts were at
What of “the kingdom, the power, and the glory”? These terms are thoroughly scriptural, being found through the pages of Hebrew Scripture. Although not in the earliest manuscripts of either Matthew’s or Luke’s version of The Lord’s Prayer, the closing doxology is found in the text of the Didache (which I think was a second century document) and makes its way into later manuscripts of the canonical documents. That most likely signals that there was an oral tradition that this phrase was in use in later times, so later scribes felt the need to write it back into the words attributed to Jesus.
In scripture, it is not only the kingdom, the power, the glory which is prayed for—there is also the greatness, the majesty, and the victory which is sought, as well as riches and honour. The key text which draws all of these terms together, and places them into a prayer addressing God, is when David assembles “all the officials of Israel, the officials of the tribes, the officers of the divisions that served the king, the commanders of the thousands, the commanders of the hundreds, the stewards of all the property and cattle of the king and his sons, together with the palace officials, the mighty warriors, and all the warriors” (1 Chron 28:1) and addresses them as they prepare to commence work on building the Temple of the Lord in Jerusalem.
After delivering detailed plans for the building to his son Solomon (1 Chron 28:11–19)—plans which had been revealed to him by the Lord—David commissions Solomon for the task, presents him to the people, and then prays a prayer of blessing: “Blessed are you, O Lord, the God of our ancestor Israel, forever and ever. Yours, O Lord, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours; yours is the kingdom, O Lord, and you are exalted as head above all. Riches and honour come from you, and you rule over all. In your hand are power and might; and it is in your hand to make great and to give strength to all. And now, our God, we give thanks to you and praise your glorious name.” (1 Chron 29:10–13).
Kingdom, power, and glory are also collected together in Psalm 145: “All your works shall give thanks to you, O Lord, and all your faithful shall bless you. They shall speak of the glory of your kingdom, and tell of your power, to make known to all people your mighty deeds, and the glorious splendor of your kingdom” (Ps 145:10–12). It is God who holds the attributes of power and glory in overseeing God’s kingdom.
These terms were also terms used to honour (and, indeed, flatter!) human kings; the prophet Daniel addresses King Nebuchadnezzar in similarly extravagant terms: “You, O king, the king of kings—to whom the God of heaven has given the kingdom, the power, the might, and the glory, into whose hand he has given human beings, wherever they live, the wild animals of the field, and the birds of the air, and whom he has established as ruler over them all—you are the head of gold” (Dan 2:37–38).
However, the more common use of such flowery ascriptions of might and power are addressed to God, the king (as we have seen above). It is God who exercises power (Exod 15:6; 32:11; Num 11:23; Deut 4:34; 26:8; Ps 21:13; 130:7; 147:5; Isa 10:33; Jer 16:21; Dan 5:23; Nah 1:3).
It is also God in whom glory rests, as many stories on the narrative books attest (Exod 16:7, 10; 24:16–17; 40:34–35; Lev 9:6, 23; Num 14:10, 21; 16:19, 42; 20:6; Deut 5:24; 1 Ki 8:11; 1 Chron 16:28–29; 2 Chron 5:14; 7:1–3). The psalmists also acknowledge the glory of God (Ps 8:1; 24:8–10; 26:8; 29:1–3; 96:7–8; 102:15–16; 104:31; 113:4; 138:5; 148:13). The glory of the Lord is manifest to prophets (Isa 2:19–21; 6:3; 10:16–18; 24:23; 40:5; 42:8; 58:8; 59:19; 60:1–2; 61:3; Ezek 1:28; 3:12, 23; 9:3; 10:4, 18–19; 11:23; 43:4–5: 44:4; Hab 2:14; Zech 2:8).
In telling the story of Jesus, who preaches “the kingdom of God” and indicates that it has come near in him (Mark 1:14; Luke 17:20), the Gospels make note of the power of Jesus (Mark 5:30; 6:2; Matt 11:20; 13:54; Luke 4:14, 36; 5:17; 6:19; 8:46; 19:37; John 10:18) as well as his glory (Luke 2:32; 9:32; John 1:14; 2:11; 8:54; 12:41; 17:5, 22–24).
So the concluding doxology in the longer version of the prayer, ascribing the kingdom, the power, and the glory to God, is both a fitting scriptural conclusion as well as consistent with Jesus’s own perceptions of his role in God’s overarching plan of salvation.