The text of the prayer Our Father in Russian:
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 debts, as we forgive our debtors; And lead us not into temptation, but deliver us from evil. For yours is the kingdom and power and glory forever. Amen.
The text of the prayer Our Father in Church Slavonic (with accents):
Our Father, behold the Son in heaven! Hallowed be thy name, Thy kingdom come, Thy will be done, as it is in heaven and on earth. Our daily bread give us dusk; And leave us our debt, as we leave it to our debtor; And do not lead us into temptation, but spare us from evil.
The interpretation of the prayer Our Father:
Our Father, Thou art blessed in Heaven! Look how He immediately encouraged the listener and at the very beginning remembered all the blessings of God! In fact, the one who calls God Father, this name alone confesses the forgiveness of sins, and exemption from punishment, and justification, and sanctification, and redemption, and sonority, and heritage, and fraternity with the Only Begotten, and the gift of spirit, since he who has not received all these blessings cannot call God the Father . So, Christ in two ways inspires His listeners: with the dignity of the one called, and the greatness of the blessings that they received.
When does Heavenly, This word does not enclose God in heaven, but distracts the one praying from the earth and supplies him in the superior countries and in the mountain dwellings.
Further, with these words He teaches us and to pray for all the brothers. He does not say: “My Father, who art thou in Heaven,” but – Our Father, and thus commands the offering of prayers for the entire human race and never mind their own benefits, but always try for the benefits of their neighbor. And in this way destroys enmity, and pride puts down, and envy destroys, and introduces love – the mother of all good; destroys the inequality of human affairs and shows complete equality between the king and the poor, since in the affairs of the highest and most necessary we all have equal participation. Indeed, what is the harm from low kinship when, by heavenly kinship, we are all connected and no one has more than the other: neither the richer poorer, nor the lord more slave, nor the chief of the more subordinate, nor the king more warrior, nor the philosopher more barbarian, nor wise more ignorant? God, who honored everyone to call Himself the Father the same, through this all bestowed one nobility.
So, having mentioned this nobility, the highest gift, the unity of honor and love between the brethren, distracting the listeners from the earth and placing them in heaven – let’s see what Jesus finally commands Jesus to pray for. Of course, the name of God Father also contains a sufficient teaching about every virtue: whoever called God Father and the Father General, he must live in such a way as not to be unworthy of this nobility and show jealousy equal to the gift. However, the Savior was not satisfied with this name, but added other sayings.
Hallowed be your name, He says. Do not ask anything before the glory of the Heavenly Father, but honor everything below His praise, this is a prayer worthy of one who calls God Father! Hallowed then let it be glorified. God has his own glory, filled with all greatness and never changed. But the Savior commands the person praying to ask God to be famous for our life. He said this before: Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven. (Matt. 5:16). And the Seraphim, praise God, so they cry: Holy, holy, holy! (Ex. 6: 3). So, hallowed then let it be glorified. Grant us, as the Savior teaches us to pray in this way, live so purely that we all may glorify You through us. In the presence of everyone, to show life unquestioned, so that each one who sees it praises the Lord, this is a sign of perfect wisdom.
Thy kingdom come. And these words are decent for a kind son, who does not attach to the visible and does not honor the real blessings with something great, but strives for the Father and wants future blessings. Such a prayer comes from a good conscience and soul, free from all earthly things.
This the apostle Paul desired daily, why he said: and ourselves, having the first fruits of the Spirit, and we weep within ourselves, awaiting the adoption of the redemption of our body (Rom. 8:23). He who has such love can neither become proud among the blessings of this life, nor despair in the midst of sorrows, but, as he who lives in heaven, is free from both extremes.
Thy will be done, as it is in heaven and on earth. Do you see a great connection? He first commanded to desire the future and strive for his homeland, but until this is not, living here should try to lead such a life, which is characteristic of the inhabitants of the sky. He must desire, He says, of heaven and heaven. However, and before reaching heaven, He commanded us to make the earth heaven and, living on it, behave this way in everything, as if we were in heaven, and pray for the Lord about it. Indeed, to achieve the perfection of the upper Forces, we are not in the least hampered by the fact that we live on earth. But it is possible, and inhabited here, to do everything as we would live in heaven.
So, the meaning of the Savior’s words is this: as everything is done freely in heaven and there is no way that the angels obey one thing and disobey the other, but obey and obey everything (because it is said: strong by the strength of his word – Ps. 102, 20) – and we, the people, are not worthy to do half of your will, but to do everything as you please.
You see? – Christ taught and humble himself when he showed that virtue depends not only on our jealousy, but also on the grace of heaven, and at the same time commanded each of us to take care of the universe during the prayer. He did not say: Thy will be done in me, or in us, but on the whole earth, that is, that all delusion should be destroyed and truth be implanted, so that all malice should be cast out and virtue returned. the sky did not differ from the earth. If he does, he says, then he will not be any different from the higher, although they are different in their properties; then the earth will show us other angels.
Our daily bread give us this day.. What is the daily bread? Daily. Since Christ said: Thy will be done, as it is in heaven and on earth, and he talked with people clothed with flesh, who are subject to the necessary laws of nature and cannot have angelic impassivity, although he orders us to obey the commandments in the same way as the angels fulfill them, but descends to the infirmity of nature and, as it were, says: “I demand you are equal to the strictness of life, but without demanding impassivity, because your nature does not allow it, which has the necessary need for food.
Look, however, as in the physical many spiritual things! The Savior commanded to pray not for wealth, not for pleasures, not for high-value clothes, not for anything else like this – but only for bread, and, moreover, for everyday bread, so that we do not care about tomorrow, and therefore added: daily bread, that is everyday. Even he was not satisfied with this word, but added another after that: give us this day, so that we do not overwhelm ourselves with care for the coming day. In fact, if you do not know whether you will see tomorrow, why do you bother to care about him? This is the Savior commanded further in his sermon: Don’t care, – He speaks, – about tomorrow (Matthew 6:34). He wants us to always be girded and inspired by faith and no more inferior to nature than the necessary need demanded of us.
Further, since it happens to sin even after the font of regeneration (that is, the Mysteries of Baptism. – Comp.), then the Savior, wishing, in this case as well, to show His great humanity, orders us to approach a human-loving God with a prayer for the abandonment of our sins and say: And leave us our debts, as much as we leave to our debtors.
Do you see the abyss of God’s mercy? After the taking away of so many evils and after the indescribably great gift of justification, He again bestows those who sin on to forgiveness.
A reminder of sins, He inspires us with humility; by the command to let others destroy our rancor in us, and with the promise of forgiveness for this, it affirms good hopes in us and teaches us to reflect on the ineffable humanity of God.
Especially noteworthy is the fact that in each of the above-mentioned petitions he mentioned all the virtues, and this last petition also embraces the rancor. And the fact that the name of God is hallowed through us is undoubted proof of a perfect life; and that his will is done shows the same thing; and what we call God the Father is a sign of immaculate life. In all of this already lies, what should leave anger at insulting us; however, the Savior was not satisfied with this, but, wanting to show what kind of care He had for the eradication between us of rancor, especially speaks about it and after prayer recalls not another which commandment, but a commandment of forgiveness, saying: For if you forgive men their trespasses, your heavenly Father will forgive you (Matt. 6:14).
Thus, this absolution is initially dependent on us, and in our power is the court, about which we speak. So that no unreasonable person, being condemned for a great or small crime, should have the right to complain about the court, the Savior, the guilty one, makes you judge of Yourself and, as it were, say what you yourself will say the court about yourself, The same court and I I will speak about you; if you forgive your fellow man, you will receive the same benefit from me – although this last one is in fact much more important than the first. You forgive the other because you yourself have the need for forgiveness, and God forgives, Himself without anything in need; you forgive the co-worker, and God for the slave; you are guilty of countless sins, and God is sinless
On the other hand, the Lord shows His philanthropy by the fact that at least He could forgive you All Sins without your work, but He also wants to do good for you, to give you incidents and motivations for meekness and philanthropy in everything, extinguishes the anger in you and in every possible way wants to connect you with your members. What will you say about that? Is it that you have unjustly suffered any evil from your neighbor? If so, then, of course, the neighbor sinned against you; and if you have undergone justice, it does not amount to sin in it. But you also approach God with the intention of being forgiven in similar and even much greater sins. Moreover, before you have received little forgiveness, when have you already learned to keep the human soul within you and have been instructed by meekness? Moreover, you will have a great reward in the next century, because then you will not be required to report to you in any of your sins. So, what kind of punishment will we deserve if, on receipt of such rights, we disregard our salvation? Will the Lord heed our requests, when we ourselves do not pity ourselves where everything is in our power?
And do not lead us into temptation, but deliver us from evil. Here, the Savior clearly shows our insignificance and degrades pride, teaching us not to abandon exploits and arbitrarily not rush to them; thus, for us, victory will be more brilliant, and for the devil, defeat is more sensitive. As soon as we are involved in the struggle, we must stand courageously; and if there is no call to her, then we must calmly wait for the time of exploits, in order to show ourselves both unholy and courageous. Here the devil Christ calls the devil, telling us to lead an implacable scolding against him and showing that he is not in nature. Evil does not depend on nature, but on freedom. And that the devil is predominantly called evil, it is because of the extraordinary multitude of evil in him, and because he, being offended by nothing, leads an implacable battle against us. Therefore, the Savior did not say: “deliver us from the evil ones,” but – from evil,- and thereby teaches us never to be angry with our neighbors for the insults that we sometimes suffer from them, but to turn all our enmity against the devil as the culprit of all evils. By reminding us of the enemy, by making us more cautious and suppressing all our carelessness, He further inspires us, introducing us to the King, under whose authority we fight, and showing that He is more powerful than all: Yako Thine is the kingdom, and the power, and the glory for ever. Amen, – says the Savior. So, if His Kingdom, then you should not be afraid of anyone, because no one resists Him and no one shares power with Him.
When the Savior says: Yours is the kingdom, This shows that our enemy is subordinate to God, although, apparently, he also resists under God’s permission. And he is from among the slaves, though condemned and outcast, and therefore will not dare to attack any of the slaves, without first receiving power from above. And what do I say: not one of the slaves? He did not even dare attack pigs until the Savior himself commanded; not on the flocks of sheep and oxen until he received power from on high.
And strength, – says Christ. So, even if you were very feeble, but you must dare, having such a King, who, and through you, can easily perform all glorious deeds, And glory forever, Amen,
St. John Chrysostom