Luke 11:2

KJV

And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

KJV (with Strong's)

And {G1161} he said {G2036} unto them {G846}, When {G3752} ye pray {G4336}, say {G3004}, Our {G2257} Father {G3962} which {G3588} art in {G1722} heaven {G3772}, Hallowed be {G37} thy {G4675} name {G3686}. Thy {G4675} kingdom {G932} come {G2064}. Thy {G4675} will {G2307} be done {G1096}, as {G5613} in {G1722} heaven {G3772}, so {G2532} in {G1909} earth {G1093}.

Complete Jewish Bible

He said to them, “When you pray, say:

‘Father,
May your name be kept holy.
May your Kingdom come.

Berean Standard Bible

So Jesus told them, “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come.

American Standard Version

And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.

Commentary

### SUMMARY
Luke 11:2 presents the opening petitions of the Disciples' Prayer, a foundational model for Christian prayer taught directly by Jesus. It instructs believers to approach God intimately as "Our Father which art in heaven," immediately establishing a relational yet reverent posture. The prayer then directs focus to God's glory, calling for His name to be hallowed, His sovereign kingdom to come, and His perfect will to be accomplished on earth, mirroring its flawless execution in heaven. This verse sets a theocentric framework for all subsequent petitions, prioritizing God's character and purposes.

### CONTEXT
* **Literary Context:** Luke 11:2 is Jesus' direct response to a disciple's request: "Lord, teach us to pray, as John also taught his disciples" [Luke 11:1](/luke/11-1 "Luke 11:1 - The Disciples' Request to Learn Prayer"). This places the prayer within a context of discipleship and spiritual instruction, highlighting Jesus' role as the ultimate teacher of how to relate to God. Unlike Matthew's version, which appears within the broader Sermon on the Mount [Matthew 6:9-13](/matthew/6-9-13 "Matthew 6:9-13 - The Lord's Prayer in Matthew's Sermon on the Mount"), Luke's account is more concise and presented as an immediate, practical answer to a specific query. The subsequent verses in Luke 11 continue the prayer, moving from God-centered petitions to requests for daily provision, forgiveness, and protection, demonstrating a holistic approach to prayer that flows from a proper understanding of God's character and purposes.
* **Historical & Cultural Context:** In first-century Judaism, prayer was a vital part of daily life, often formalized and recited at specific times. Rabbis commonly taught their disciples distinct prayers or prayer formulas. Jesus' instruction, however, was revolutionary in its intimacy, particularly in encouraging believers to address God as "Father" (Abba), a term of deep affection and trust that contrasted with more formal Jewish prayer traditions. The concept of God's "kingdom" was central to Jewish eschatological hopes, referring to God's sovereign rule and the anticipated messianic age. The phrase "as in heaven, so in earth" reflects a common Jewish theological understanding that the divine order and perfection of heaven should be manifested and replicated on earth, a concept found in various rabbinic teachings and the Kaddish prayer, a significant Jewish prayer that also hallows God's name and prays for His kingdom.
* **Key Themes:** Luke 11:2 introduces several profound themes that resonate throughout Luke's Gospel and Christian theology. Firstly, it establishes the theme of **intimate yet reverent prayer**, balancing the personal relationship with God as "Father" with His transcendent majesty "in heaven." Secondly, it emphasizes **God's sovereignty and the priority of His kingdom**, aligning with Jesus' consistent proclamation of the [kingdom of God](/luke/4-43 "Luke 4:43 - Jesus Preaches the Kingdom of God") as the central message of His ministry. This prayer teaches disciples to prioritize God's agenda over their own. Thirdly, the petition for God's will to be done underscores the theme of **submission to divine purpose**, a principle exemplified by Jesus Himself, particularly in His own prayer in Gethsemane [Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer of Submission in Gethsemane"). Finally, this verse serves as a cornerstone for the broader theme of **discipleship**, providing a foundational guide for how believers should engage with the divine.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Father (Greek, _patḗr'_):** From G3962, this word denotes a "father" literally or figuratively. In this context, "Our Father" transforms the traditional understanding of God from a distant deity to an intimate, accessible, and loving parent, while simultaneously acknowledging His authority. It emphasizes a familial relationship that believers are invited into through Christ.
* **Hallowed (Greek, _hagiázō'_):** From G37, meaning "to make holy," "purify," or "venerate." This petition is not a request for God to become holy, as He is inherently and perfectly so. Instead, it is a prayer that God's name—representing His character, attributes, and very being—would be recognized, honored, and treated as sacred by all people. It is an aspiration for God's holiness to be magnified and respected in every aspect of life.
* **Kingdom (Greek, _basileía'_):** From G932, referring to "royalty," "rule," or a "realm." This term signifies God's sovereign reign and the sphere of His authority. The petition "Thy kingdom come" is a multifaceted prayer for the present spiritual manifestation of God's rule in the hearts and lives of believers, and for the future, complete, and visible establishment of His eternal reign on earth, bringing about ultimate righteousness, peace, and justice.

#### Verse Breakdown
* **"And he said unto them, When ye pray, say,"**: This opening phrase establishes Jesus' authority as a teacher and provides a direct, prescriptive command for prayer. It signifies that this is not merely a suggestion, but a model to be adopted by His followers, indicating that prayer, while personal, also has a divinely revealed structure.
* **"Our Father which art in heaven,"**: This is the foundational address of the prayer. "Our Father" highlights both the communal aspect of Christian prayer (believers approaching God together as His children) and the profound intimacy available in a relationship with God. "Which art in heaven" simultaneously affirms God's transcendence, majesty, and supreme authority, balancing the intimacy of "Father" with the reverence due to the sovereign Creator who dwells in the heavenly realm.
* **"Hallowed be thy name."**: This is the first petition, a profound declaration and desire that God's name—His revealed character, reputation, and very essence—be treated with ultimate reverence, sanctity, and honor by all humanity. It is a prayer for God's inherent holiness to be recognized and glorified in the world.
* **"Thy kingdom come."**: This second petition expresses a deep longing for the full realization of God's sovereign rule. It encompasses both the spiritual reign of Christ in the hearts of believers now and the eschatological hope for God's complete, visible, and eternal kingdom to be established on earth, bringing about perfect righteousness, peace, and justice.
* **"Thy will be done, as in heaven, so in earth."**: This final petition in Luke 11:2 is a powerful expression of submission and a desire for God's perfect purposes to be accomplished universally. Just as God's will is perfectly and immediately obeyed by angels and heavenly beings, this prayer asks for that same obedience and alignment to occur on earth, signifying a surrender to God's divine plan, even when it is challenging or requires personal sacrifice.

#### Literary Devices
The structure of Luke 11:2 employs several literary devices that underscore its profound theological message. The prayer's opening, "Our Father which art in heaven," immediately establishes a **paradoxical intimacy and transcendence**, inviting believers into a close relationship with a majestic God. The petitions that follow, "Hallowed be thy name. Thy kingdom come. Thy will be done," exhibit clear **parallelism** and **progression**, moving from the veneration of God's character to the manifestation of His rule and the execution of His purposes. The phrase "as in heaven, so in earth" is a classic example of **comparative parallelism**, drawing a direct correspondence between the perfect order of the divine realm and the desired state of the earthly realm. Furthermore, the entire verse functions as **didacticism**, serving as a direct teaching model from Jesus to His disciples, shaping their understanding and practice of prayer. The repeated use of the possessive "Thy" (thy name, thy kingdom, thy will) emphasizes the **theocentric** nature of the prayer, placing God and His agenda at the absolute center.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 11:2 establishes a foundational theological principle for prayer: it is first and foremost God-centered. By instructing disciples to begin by hallowing God's name, praying for His kingdom, and submitting to His will, Jesus reorients prayer from a mere list of human requests to a profound engagement with divine glory and purpose. This structure teaches that our deepest desires should align with God's ultimate redemptive plan for the world, fostering a kingdom mindset that seeks God's reign and righteousness above all else. It underscores the profound truth that intimacy with God (as "Father") is coupled with reverence for His transcendence ("in heaven"), creating a balanced approach to divine communion that prioritizes His glory.

* [Matthew 6:9-10](/matthew/6-9-10 "The Parallel Account of the Lord's Prayer")
* [Psalm 103:19](/psalms/103-19 "Psalm 103:19 - The Lord Has Established His Throne in Heaven")
* [1 Peter 3:15](/1_peter/3-15 "1 Peter 3:15 - Sanctify Christ as Lord in Your Hearts")

### REFLECTION AND APPLICATION
This foundational prayer invites us to re-evaluate the posture of our hearts when we approach God. Instead of immediately presenting our personal needs, Luke 11:2 calls us to first acknowledge God's supreme holiness, His sovereign rule, and His perfect will. This reorientation cultivates a spirit of humility, reverence, and submission. It challenges us to pray not just for what we want, but for what God wants—for His name to be glorified in our lives and in the world, for His kingdom to advance through our obedience and witness, and for His will to be perfectly accomplished in every circumstance, just as it is in heaven. Embracing this model transforms prayer from a mere spiritual exercise into a dynamic partnership with the Creator, aligning our finite desires with His infinite purposes and fostering a deeper intimacy with the One who truly knows what is best.

#### Questions for Reflection
* **How does beginning prayer by focusing on God's name, kingdom, and will change the nature of your personal petitions?**
* **In what practical ways can you "hallow God's name" in your daily life, interactions, and choices?**
* **What does it mean for God's "kingdom to come" in your community and in the world today, and how can you actively participate in its advancement?**
* **How can you cultivate a deeper submission to God's will, even when it differs from your own desires or understanding?**

### FAQ
**Why is Luke's version of the Lord's Prayer shorter than Matthew's?**

Answer: The difference in length between Luke's account of the Lord's Prayer in [Luke 11:2-4](/luke/11-2-4 "Luke 11:2-4 - The Lord's Prayer in Luke") and Matthew's in [Matthew 6:9-13](/matthew/6-9-13 "Matthew 6:9-13 - The Lord's Prayer in Matthew") is generally attributed to their distinct literary purposes and audiences. Matthew presents the prayer as part of the Sermon on the Mount, a comprehensive discourse on righteous living, possibly reflecting a more formalized or catechetical version used in early Christian communities. Luke, on the other hand, places it as a direct response to a disciple's specific request to "teach us to pray" [Luke 11:1](/luke/11-1 "Luke 11:1 - The Disciples' Request to Learn Prayer"), offering a concise and essential model for prayer. Luke often emphasizes the practical and immediate aspects of Jesus' teaching, making his version a foundational, accessible framework rather than an exhaustive liturgy. Both versions convey the core principles, but Luke's brevity highlights the essential elements for daily spiritual practice.

**What does "Hallowed be thy name" practically mean for believers today?**

Answer: "Hallowed be thy name" [Luke 11:2](/luke/11-2 "Luke 11:2 - Hallowed Be Thy Name") is a petition for God's name—which represents His character, attributes, and very being—to be treated with ultimate reverence, respect, and sanctity. Practically, for believers today, this means living in a way that brings honor and glory to God. It involves:
1. **Reverent Speech:** Using God's name with respect, avoiding casual or profane language, and speaking of Him in a manner that reflects His majesty.
2. **Holy Living:** Reflecting God's character in our actions, choices, and attitudes, so that others see our good works and glorify our Father in heaven [Matthew 5:16](/matthew/5-16 "Matthew 5:16 - Let Your Light Shine Before Others").
3. **Worship and Adoration:** Actively praising God for who He is, acknowledging His holiness and majesty in our private and corporate worship.
4. **Proclaiming His Truth:** Sharing the good news of God's character and salvation, so that more people come to know, honor, and hallow His name.
Ultimately, it's a prayer that God's holiness would be recognized and upheld in the world through the lives and witness of His people.

### CHRIST-CENTERED FULFILLMENT
Luke 11:2, as taught by Jesus, finds its ultimate fulfillment and deepest meaning in Christ Himself. Jesus is the perfect embodiment of the prayer's petitions: He perfectly hallowed the Father's name through His sinless life, obedient death, and glorious resurrection, revealing God's character in its fullness [John 17:4](/john/17-4 "John 17:4 - Jesus Glorifies the Father"). His entire ministry was the inauguration of God's kingdom, demonstrating its power over sin, sickness, and death, and inviting humanity into its spiritual reality [Luke 17:20-21](/luke/17-20-21 "Luke 17:20-21 - The Kingdom of God is Among You"). Moreover, Jesus perfectly exemplified the submission to God's will, famously praying in Gethsemane, "Nevertheless, not my will, but yours, be done" [Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer of Submission in Gethsemane"), thereby accomplishing the Father's redemptive plan "as in heaven, so in earth" through His atoning sacrifice. As the "Our Father," Jesus, the Son, grants us access to the Father, making us children of God through faith in Him [John 1:12](/john/1-12 "John 1:12 - Becoming Children of God"). Thus, this prayer is not merely a set of words, but a profound invitation to participate in the Christ-centered reality of God's kingdom and will, empowered by the Spirit who enables us to cry "Abba, Father!" [Romans 8:15](/romans/8-15 "Romans 8:15 - The Spirit of Adoption").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 6:6

But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Matthew 6:15

But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Ecclesiastes 5:2

Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few.

2 Chronicles 20:6

And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?

1 Thessalonians 3:11

¶ Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.

1 Thessalonians 3:13

To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

Psalms 11:4

¶ The LORD [is] in his holy temple, the LORD'S throne [is] in heaven: his eyes behold, his eyelids try, the children of men.