Matthew 6.9–13 (𝔖): Scripture as Catechesis

Matthew 6.9–13 (𝔖): Scripture as Catechesis

A pillar of Christian orthodoxy rests in the inerrancy, inspiration, and infallibility of the Scriptures. Christianity confesses that God gave His Word through the Law and Prophets, which bore witness to the Word Incarnate (cf. Rom. 3.21; Heb. 1.1–4). By nature, Scripture proceeds from the mouth of God (Jn. 10.35). This orthodox articulation extends horizontally across the plain of Trinitarian denominations, all of whom universally confess this truth in a plethora of ways. For example, see the Belgic Confession:

“We confess that this Word of God was not sent nor delivered by the will of man, but that men spake from God, being moved by the Holy Spirit, as the apostle Peter says; and that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets and apostles, to commit His revealed word to writing; and He Himself wrote with His own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures” (Article III).[1]

The Confession of Dositheus provides a standard for the Eastern Orthodox Church:

“We believe the Divine and Sacred Scriptures to be God-taught; and, therefore, we ought to believe the same without doubting; yet not otherwise than as the catholic Church has interpreted and delivered the same” (Decree II).[2]

And again, the Lutherans state in The Book of Concord:

“First, we receive and embrace with our whole heart the prophetic and apostolic Scriptures of the Old and New Testaments as the pure, clear foundation of Israel. They are the only true standard or norm by which all teachers and doctrines are to be judged.”[3]

And once more, the Catholic formulation Dei Verbum:

“Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings for the sake of salvation.”[4]

And finally, the Evangelical document “The Chicago Statement on Biblical Inerrancy contends:

“Holy Scripture, being God’s own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God’s instruction, in all that affirms; obeyed, as God’s command, in all that it requires; embraced, as pledge, in all that it promises.”[5]

While each of these articulations—and many more from various Trinitarian traditions—formulates the authority of Scripture different with respect to Tradition, the consensus is clear: Scripture has been given by God to the Church through the Word Incarnate. Because of this, it remains without error, inspired by God Himself and entrusted to the Apostles.

Despite this consensus, many low-church traditions often fixate upon what Scripture is—words that “men of God spake as they were moved by the Holy Ghost” (2 Pet. 1.21)—and not how Scriptures were designed to be used. Both are essential, undoubtedly. God designed Scripture to be used for the formation of His people through Catechesis, or the formation of the Church for the glory of God (cf. Eph. 4.15–16). Archbishops Foley Beach and Robert Duncan from the ACNA define the catechetical process:

“A catechism is ideally to be used in the context of a relationship between the catechist (the discipleship instructor) and the catechumen (the one being instructed) to foster the process of catechesis (disciple-making).”[6]

What if the ancient practice of catechism was not just rooted in the content of the Scriptures (cf. Deut. 6), but also the form of the Scriptures? What if God designed the Scriptures with a catechetical purpose in mind, knowing that He was entrusting the Word to the Apostles (Jn. 14.25–26). Beyond that, what if the early Church viewed the Scriptures as catechism? If it were so, then catechism would not merely be “reserved” for high church traditions, but it would rather be a mandate for every person who confesses Christ and is baptized into Him.

Matthew as a Catechetical Gospel

Before moving into one of the centerpieces of Christian discipleship, it is fundamental to zoom out. Matthean scholar John Nolland rightly identifies the gospel account as catechism:

“A notable feature of the Gospel of Matthew is its set of collections of teachings of Jesus, arranged by topic and presented schematically […] Largely as a result of the prominent role of these discourses, scholars have sometimes wanted to view Matthew as a catechetical manual. In light of the mission charge with which it ends, and which includes ‘teaching them to observe all that I have commanded you,’ the Gospel is clearly intended to function as a manual for discipleship.”[7]

Matthew features five main discourses throughout its account, characterized by long teachings by Jesus (cf. Matt. 13). This itself functions like a catechism, since most catechisms begin with a question or statement followed by an explanation. Matthew 18 provides a perfect demonstration. Matthew records the disciples approaching Jesus with a question: who is the greatest in the kingdom of heaven (Matt. 18.1). Jesus responds by setting a child in the midst of them and pointing to it as an example of humility (Matt. 18.2–3). The Jesus expounds upon the teaching up through verse 14.

The parables also function with catechetical intent. Examine Matthew 19. Peter asks what is in store for the disciples who have followed Jesus (Matt. 19.27). Jesus teaches in a few verses (vv. 28–30), then communicates in a parable that ends in a memorable theme: “so the last shall be first, and the first last: for many be called, but few chosen” (Matt. 20.16 cf. 19.30). Similarly, Jesus tells a parable in Matt. 21.33–42, ending with the primary teaching in Matt. 21.43–44, that the kingdom would be stripped from those who would reject the Cornerstone.

The Lord’s Prayer, in particular, functions catechistically because it 1) begs to be memorized and recited, 2) reflects broader Matthean themes, and 3) enumerates the fundamentals of Christian prayer.

Matthew 6.9–13 (𝔖) as a Catechetical Paradigm

The Lord’s Prayer, and the Beatitudes at large perhaps, illustrate the principle that the Scriptures are written catechistically even at a minute level. The Syriac Bible, the Peshitta (𝔖), features a unique version of the Lord’s Prayer. Here is how the prayer ends:

    ܘܰܫܒ݂ܽܘܩ ܠܱܢ ܚܰܘܒܱ݁ܝ̈ܢ ܆ ܐܱܝܟܱ݁ܢܳܐ ܕܴ݁ܐܦ݂ ܚܢܰܢ ܫܒ݂ܰܩܢ ܠܚܰܝܴ̈ܒ݂ܰܝܢ ܂ […]

      ܘܠܴܐ ܬܱ݁ܥܠܱܢ ܠܢܶܣܝܽܘܢܳܐ ܆ ܐܷܠܴܐ ܦܱ݁ܨܴܢ ܡܶܢ ܒܻ݁ܝܫܳܐ܂

.ܡܶܛܾܠ ܕ݁ܕ݂ܺܝܠܴܟ݂ ܗ̄ܝ ܡܰܠܟܾ݁ܘܬ݂ܴܐ ܂ ܘܚܰܝܠܴܐ ܁ ܘܬ݂ܷܫܒܾ݁ܘܚܬܴ݁ܐ ܆ ܠܥܳܠܱܡ ܥܳܠܡܺܝܢ

“[…] and forgive us our debts, just as we have forgiven our debtors,

And do not bring us in[to] temptation but deliver us from the evil one.

For to you is the kingdom and the power and the glory for eternity, amen.”[8]

Many Christians are accustomed to this prayer. However, most English Bibles do not add this last line. Instead, they read the following:

[…] καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·

καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.

“[…] and forgive us our debts, as we have forgiven our debtors,

and do not lead us into temptation, but deliver us from evil.”[9]

Why does the Peshitta add a line from the Greek text? Perhaps this is because by the time the Peshitta was translated from the Greek Scriptures, the Lord’s Prayer was already established in the early church as a catechetical prayer to guide prayer and formation.[10] Perhaps it is similar to compare the purpose of this line to the Gloria Patri,[11] which is used in many church liturgies and is derived from several Scriptures (cf. Eph. 3.20–21). It is an exclamation of God’s dominion in all of the earth—not unlike the way that faithful Israelites recited the Shema in Deut. 6.4.

The Lord’s Prayer was standardized by the first bishops from the witness of the apostles, and the doxological conclusion was included in the prayer to serve as a corporate proclamation. The Syriac Church itself, tracing its roots back to the early Eastern Church, recognizes that and utilizes the Lord’s Prayer for a catechetical purpose in its liturgies.[12]

Admittedly, the translation from the Greek to Syriac is far more nuanced than mere additions such as this one; however, this example stands as a clear example of how the early Christians understood Scriptures like the Lord’s Prayer having a catechetical purpose.[13] The catechist would recite this prayer with the catechumen, and thus would be formed by the concept that all dominion belongs to the Risen Lord. Cyprian acts as a catechist of sorts when he writes:

“Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate.”[14]

Reciting the Lord’s Prayer also draws upon other teachings of Jesus throughout the Gospel of Matthew. For example, consider that Jesus calls His disciples to pray “thy kingdom come”—then He says that they are to seek the kingdom of God and His righteousness later in the chapter (Matt. 6.33). In the same way, the intercession for forgiveness mirrors Jesus’ parable in Matthew 18 on the gracious master and the unforgiving servant.

The parallels are never ending! The Lord’s Prayer, in a sense, summarizes many of Jesus’ teachings—especially the teachings contained in discourses. Therefore, to recite this prayer and to be taught the prayer by a catechist also forms one in the Christian faith as a whole. As the early Church used the Scriptures, the Church today must continually use them. This usage stems back from the original conviction that the Scriptures constitute the words of God as given to the Prophets and Apostles to bear witness to the revelation of God.

The Value of Catechism

If Matthew, and more broadly the Scriptures, were written and used as catechism, then the Church must subject Herself to them and the teaching of the Shepherds as the Catechumen of Christ. With regards to the Lord’s Prayer, Augustine writes:

“But of these matters, all of which are true objects of faith, those only pertain to hope which are embraced in the Lord’s Prayer. For, “Cursed is the man that trusteth in man” is the testimony of holy writ; and, consequently, this curse attaches also to the man who trusteth in himself. Therefore, except from God the Lord we ought to ask for nothing either that we hope to do well or hope to obtain as a reward of our good works.”[15]

If the Church is not catechized in the hope of the Gospel, then the world will catechize Her in idolatry, sensuality, maliciousness, and deceit. Seek out a church which catechizes her people through the Lord’s Prayer and the pillars of the Christian faith found in the Scriptures and “the church of the living God, the pillar and ground of the truth” (1 Tim. 3.15).

Zion hears and is glad, and the daughters of Judah rejoice, because of your judgments, O LORD. For you, O LORD, are most high over all the earth; you are exalted far above all gods (Ps. 97.8–9).

ܛܝܒܘܬܐ ܥܡܟܘܢ ܘܫܠܡܐ

Alex McWilliams

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[1] Rick Brannan, “The Belgic Confession,” in Historic Creeds and Confessions, (Oak Harbor: Lexham Press, 1997).

[2] “The Confession of Dositheus” in The Holy Standards: The Creeds, Confessions of Faith, and Catechisms of the Eastern Orthodox Church (Olyphant, PA: St. Theophan the Recluse Press, 2020), 27.

[3] “The Comprehensive Summary, Foundation, Rule, and Norm” in Concordia: The Lutheran Confessions, eds. Paul McCain, et al. (St. Louis, MO: Concordia Publishing House, 2006), 508.

[4] Vatican Council II, Dei Verbum, Dogmatic Constitution on Divine Revelation, ¶ 11.

[5] “A Short Statement” in The Chicago Statement on Biblical Inerrancy (International Council on Biblical Inerrancy), 3.

[6] “Preface” in To Be a Christian: An Anglican Catechism (Wheaton, IL: Crossway, 2020), 9.

[7] John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, NIGTC (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2005), 20)

[8] The Peshitta, ed. George Kiraz (Bellingham, WA: Logos Bible Software, 2002).

[9] Novum Testamentum Graece, eds. Kurt Allen et al. (28th Edition. Stuttgart: Deutsche Bibelgesellschaft, 2012), 15.

[10] See “The Anaphora,” The Divine Liturgy of James III (ANF 7.547); also see Tertullian, On Prayer 10 (ANF 3.684).

[11] The text of which is as follows: “For Thine is the kingdom, the power, and the glory, Father, Son, and Holy Spirit, now and forever. Amen.” See “The Anaphora” from footnote 10.

[12] For an example, see an English liturgy: “The Order of the Mass: The Liturgy of the Blesed Apostles Mar Addai & Mar Mari According to the Chaldean Church of the East” (Southfield, MI: Chaldean Eparchy of St. Thomas the Postle U.S.A, 2021), 23.

[13]It is worth noting that the Textus Receptus also has this line added. While engaging that conversation is well beyond the scope of this article, it is much more likely that the Peshitta was derived from older, Alexandrian manuscripts, as scholarship has shown that both the Peshitta and Latin Vulgate match the older manuscripts much more than the Receptus (and, by consequence, the Majority Text tradition). See Elzevir Textus Receptus (1624): With Morphology, ed. Maurice Robinson (Bellingham, WA: Logos Bible Software, 2002).

[14] Cyprian, “On the Lord’s Prayer” in De orat. Dom. 3 (ANF 5.448).

[15] Augustine, Enchir. 114.30 (NPNF 1.3), 274.