Mel Brooks is one of seven entertainers to earn the Tony, the Emmy, the Grammy and the Oscar. Last year Forbes asked Brooks to describe the “American Dream.”[1] The “American Dream” is the vision that Americans have of life. It is what they believe life in America is all about. Here is how Brooks responded: “When I was a little kid 50 years ago, in 1946, I had just got out of the Army after two years fighting in the war. The American Dream was a house and a car. Today, the American Dream is winning American Idol. It’s changed slightly. In another 50 years from now, when the economy collapses and everything is in threads and torn, the American Dream then, in 20-whatever, will be a house and a car.” With tongue-in-cheek, Brooks describes the American dream as the pursuit of possessions or prominence. Sometimes the American Dream is the pursuit of possessions, like a house and a car. At other times that dream is the pursuit of prominence, like winning American Idol. This vision of possessions or prominence is something which many dream about.
But should that American Dream be our dream? Using imagery from the Sermon on the Mount, a group called “Casting Crowns” sings a song entitled “American Dream”:[2] All work no play may have made Jack a dull boy; But all work no God has left Jack with a lost soul; But he’s moving on full steam; He’s chasing the American dream; And he’s gonna give his family the finer things; Not this time son I’ve no time to waste; Maybe tomorrow we’ll have time to play; And then he slips into his new BMW; And drives farther and farther and farther away; So He works all day and tries to sleep at night; He says things will get better; Better in time; And he works and he builds with his own two hands; And he pours all he has in a castle made with sand; But the wind and the rain are comin’ crashing in; Time will tell just how long his kingdom stands...” The language comes from the end of Jesus’ Sermon on the Mount. Jesus says that some visions for life are like building a house on sand. Casting Crowns is saying that the American Dream of possessions or prominence is like that. It’s like building a house on sand.
If that’s true, what should be our vision for life? If the American Dream of possessions or prominence is nothing to stand on, vision can we stand on? From a Christian perspective, what is life about? What is the “Christian Dream”?
Dallas Willard, in his book Renovation of the Heart, explains why it is important to answer this question correctly. [3] Willard says that the vision we have for life influences our daily actions. For example, if our vision for life is to make it onto American Idol, that vision’s going to lead us to quit our job or school, pay all our money for training and travel, and gamble on getting enough votes to win. Our vision for life influences everything else in life.
Willard uses three letters to illustrate: VIM—vision, intention, and means. We get a vision of what life should be, then we form an intention (a conscious decision) to pursue that vision, and as a result we dedicate ourselves to the means for achieving that vision. If your vision of life is to win American Idol, then you form an intention (a conscious decision) to pursue that vision, and you devote yourself to the means—the training, rehearsals, and travel. The vision you have for life, and for which you form an intention to pursue, controls your means—the way you live out daily life.
And the question is, What is the “Christian Dream?” As Christians, what should our vision of life be and how will our intent to pursue that vision impact our daily lives?
One way in which Jesus answers this question is his Sermon on the Mount. The Sermon on the Mount in Matt. 5-7 is Jesus’ vision for life. It is his vision for life’s three central relationships: our relationships with other people, with God, and with possessions.
First, in Matt. 5:21-48 Jesus paints his vision for our relationships with others: Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to that person…But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart…All you need to say is simply “Yes,” or “No”; anything beyond this comes from the evil one…If anyone slaps you on the right cheek, turn to them the other cheek also…love your enemies and pray for those who persecute you.
Second, in Matt. 6:1-18 Jesus paints his vision for our relationship with God: Be careful not to do your ‘acts of righteousness’ in front of others, to be seen by them. If you do, you will have no reward from your Father in heaven….But when you give to the needy do not let your left hand know what your right hand is doing…But when you pray, go into your room, close the door and pray to your Father, who is unseen…But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting.
Third, in Matt. 6:19-34 Jesus paints his vision for our relationship with possessions: Do not store up for yourselves treasures on earth…But store up for yourselves treasures in heaven…You cannot serve both God and Money…do not worry about your life, what you will eat or drink; what you will wear…But seek first his kingdom and his righteousness…do not worry about tomorrow, for tomorrow will worry about itself. This is Jesus’ vision. This is the “Christian Dream.”
Let’s return to VIM. First, consider “V.” Imagine that we are captivated by this vision. Imagine that what we really want is to experience this life when it comes to our relationships with others, with God, and with possessions.
Second, consider “I.” It’s not enough to merely be captivated by this vision. At some point, we have to make a conscious decision that we’re going to pursue it. At some point we have to form an intention to do whatever it takes to make that vision a reality.
Third, consider “M.” Having been caught by this vision, and having formed an intention to pursue it, we now wrestle with the means. What are the means by which this vision can become a reality in our lives? How will this vision change our daily routine?
One of the answers Jesus gives to this question comes in Matt. 6:5-15. In this section Jesus addresses competing views of prayer. In Matt. 6:5-6 Jesus speaks of a view of prayer held by “hypocrites.” The hypocrites use prayer as a means for getting applause from others. Their vision of life is prominence. They want to be prominent, to be seen. So they use prayer, especially beautiful public prayers, as a means to achieving that vision.
In Matt. 6:7-8 Jesus speaks of a view of prayer held by “pagans.” The pagans use prayer as a means for twisting the arms of the gods. Their vision of life is getting. They want to receive, to get, whatever they can. So they use prayer, especially elaborate and carefully performed prayers as the means to forcing the gods to grant their requests.[4]
But what if those visions of life and those views of prayer are wrong? What if the Sermon on the Mount is the true vision for life? That vision leads to a different view of prayer. That vision will change many things about our daily routine. It will especially change prayer. I believe that in this section Jesus presents the Lord’s Prayer as one of the primary means for making the Sermon on the Mount a reality in our lives. Listen to this prayer: ” ‘Our Father in heaven, hallowed be your name, 10 your kingdom come, your will be done, on earth as it is in heaven. 11 Give us today our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one. ‘” (Matt. 6:9-13 TNIV). The Lord’s Prayer is the means to fulfilling our intention of pursuing the vision of the Sermon on the Mount. [5] The Lord’s Prayer is how we begin to make this vision a reality in our lives.
As early as the second century, Christians were praying the Lord’s Prayer three times each day.[6] The early Christians understood how important this prayer was. I believe Jesus presents it as one of the fundamental ways of achieving the vision of a Sermon-on-the-Mount life.
The third petition is the center of the prayer: your will be done, on earth as it is in heaven. (Matt. 6:10 TNIV). When we pray for God’s will to be done what are we praying? In the context of the Sermon on the Mount, God’s will is that we would live out the Sermon on the Mount. When Jesus speaks later in 7:21 about the “will of my Father who is in heaven” he is speaking about us living out the Sermon on the Mount. Thus, when we pray, “your will be done” we are actually praying “your Sermon on the Mount be done.”[7] That’s the focus of this prayer. It asks God to enable us, and all people “on earth” to experience a Sermon-on-the-Mount life. It asks God to enable all people on earth to have the kinds of relationships with others, with God and with possessions which are found in this Sermon. This third petition colors the rest of the prayer.
For example, consider the prayer’s beginning: “Our Father in heaven, hallowed be your name” (Matt. 6:9 TNIV) When we refer to God’s “name” we are referring to his identity. God’s name refers to who God is. [8] The word “hallowed” is similar to the word “holy” which means to set apart, to consider special. [9] Together, the phrase “hallowed be your name” means something like “enable us to know you for you who truly are.” The phrase “on earth as it is in heaven” is probably tied to this petition, as it is tied to all three of the initial petitions. Thus we are praying “enable us, and all people on earth, to know you for who you truly are.”
And who is God? The answer is found in the first phrase: Our Father in heaven. We are praying “Enable us, and all people on earth, to know you as our Father in heaven.” Throughout the Sermon on the Mount, Jesus uses “your Father in heaven” or “your heavenly Father” frequently. Looking at those instances helps us understand what Jesus means here when he asks us to pray for knowledge of our Father in heaven.
For example, in 6:32 Jesus says “your heavenly Father” knows your needs.
In 6:26 Jesus tells how “your heavenly Father” feeds the birds and will respond to your needs as well.
In 7:11 Jesus states, “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!”
These images are what Jesus wants us to picture when we say “Our Father in heaven, hallowed be your name.” In that petition we are praying that God would enable all people on earth to know him as the heavenly Father who knows our needs, who respond to our needs, and who knows how to give good gifts. We are praying that God would enable all people on earth to know him as the heavenly Father who has our best interest at heart. Every time we pray the Lord’s Prayer, we are asking God to help us, and all people, to know him as a Father who has our best interest at heart.
How does praying that line help us to live a Sermon-on-the-Mount life? That line reminds us that this God to whom we pray knows what we need and is committed to providing what we need. This line leads us to see that the Sermon on the Mount is something God has provided for our needs. This line leads us to believe that this Sermon must be one of those good gifts which the heavenly Father knows how to give. This line causes us to believe that the life laid out in this Sermon must be the best life—because it comes from a Father in heaven who wants the best for us. It is only when we are convinced that the God behind the Sermon loves us, is eager to provide for us, and gives good gifts that we find the courage to commit to living out this Sermon. Each time we pray “Our Father in heaven, hallowed be your name” we are praying, “Enable us, and all people on earth, to know you as the heavenly Father who wants the best for us. Let us come to know you in that way so that we can trust that this Sermon-on-the-Mount life is the best life—because it comes from a Father who only wants what is best.” This first line is a critical means to pursuing the vision of the Sermon.
And we need the next two petitions, because when we pray your kingdom come, your will be done, (Matt. 6:10 TNIV) we renew our intention to pursue this vision. We don’t just make a one-time decision to live out this Sermon. It’s a daily decision. Jesus knows that we need a tool to help us regularly renew our decision to live out this Sermon-on-the-Mount life. These two petitions are that tool.
When we pray your kingdom come, we are asking “Our Father in heaven” to be the king of our heart.[10] Each time we pray that line, we ask God to remove us from the throne and to place himself on that throne. In this petition we say, “God, because we’ve renewed our image of you as a heavenly Father who has our best interest at heart, it is now our intent to let you rule our lives. We submit to the guidance you’ve laid out in this Sermon.”
And when we pray your will be done we are renewing our intention to live out his will as its revealed in this Sermon. Through this petition we are saying, “God, because we’ve come to know you once again as a heavenly Father, we trust that your will is best, especially as it’s laid out in this Sermon.”
The phrase on earth as it is in heaven is tied to these two petitions. And each time we pray that phrase it is our way of saying, “May your kingdom come and your will be done not only in my life, but in the lives of all people ‘on earth.’ May you lead more people ‘on earth’ to an intention to live out this Sermon.”
What is the Christian Dream? What vision of life does Jesus offer? It’s all here in the Sermon on the Mount: a vision for our relationship with others, with God, and with possessions. That’s the vision. How do we get there? This prayer is one of the primary means of getting there. By praying the first half of this prayer regularly, we come to trust in God as a heavenly Father who gives good gifts, and so we come to trust that the life envisioned in this Sermon is a good gift. By praying the first half of this prayer regularly, we renew our intention regularly to live by this Sermon. We ask God to call the shots—these shots in this Sermon. We commit to living out his will revealed in this Sermon. And we not only ask for ourselves, but for all people on earth. That’s why we must learn to pray this prayer regularly. It is the means to living out this vision. Next Sunday morning, we’ll explore the second half of this prayer.
As we close, let’s pray these words out loud together: ” ‘Our Father in heaven, hallowed be your name, 10 your kingdom come, your will be done, on earth as it is in heaven. 11 Give us today our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one. ‘” (Matt. 6:9-13 TNIV).
[1] Edited By David M. Ewalt and Michael Noer, Special Report, “The American Dream” (March, 22, 2007), www.forbes.com.
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[2] Casting Crowns, “American Dream,” Casting Crowns (2003).
[3] Dallas Willard Renovation of the Heart (Nav Press 2002); see also Dallas Willard, “Living A Transformed Life Adequate to our Calling,”
[4] Pagans piled up the names of as many gods as they could hoping at least one of them would be effective. Roman officials read prayers exactly as they had been handed down because if one syllable or gesture was performed incorrectly, the prayer might not be answered positively; see Craig S. Keener, A Commentary on the Gospel of Matthew (Eerdmans, 1999), 213; Behind this practice is the view that God is reluctant to listen to prayer and that only long prayer gets his attention. This belief makes God a grudging giver and us beasts of burden. See Frederick Dale Bruner Matthew: Volume 1 The Chrisbook Matthew 1-12 (Word, 1987), 235; Whether it was flattery in the invocation or elaborate presentation in the petitions, the belief was that getting a positive answer depended upon your ability to get control of the god or persuade the god to do your bidding. See Charles H. Talbert Reading the Sermon on the Mount (Baker Academic, 2004), 109. The problem was not long prayers per se—Jesus prays all night in Matt. 14:23-25. The problem was the belief that the gods were reluctant to listen or to act; the gods were unknowing, reluctant, deaf, and uncaring. See Warren Carter, Matthew and the Margins (Orbis Books, 2005), 162.
[5] This may be better called “The Disciple’s Prayer” rather than “The Lord’s Prayer.” See Ben Witherington III, Matthew Smyth & Helwys Bible Commentary (Smyth & Helwys, 2006), 141.
[6] D. A. Carson, Jesus’ Sermon the Mount and His Confrontation with the World (Global Christian Publishers, 1999), 66.
[7] Bruner, 247.
[8] John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7) (Inter-Varsity Press, 1978), 147.
[9] Bruner, 241.
[10] “Your kingdom come” has been understood at least four ways: a complete end to history and the beginning of the new heaven and earth; for God to become the king of our hearts and lives; for God to intervene in earthly history now to bring justice, peace, and love; for God to send workers to spread the word. See Bruner, 245.
