Most noticeably, Jesus’ Model Prayer in Matthew 6:9-13 differs from Luke’s version (Luke 11:2-4) in its ending, adding, “For Yours is the kingdom and the power and the glory forever. Amen.” Some Bible translations note that this doxology (“a liturgical hymn or verse glorifying God”) is not present in the oldest manuscripts, and they either leave it out or relegate it to the margin. However, a majority of later manuscripts include it. Several early ancient documents, including the Didache (c. AD 100) and the Apostolic Constitutions (ad 375-380, composed of some earlier works) attest to its authenticity. Jews of Jesus’ day would not have ended a prayer without a doxology and “Amen.”

Even if it did not appear in the original text of Matthew’s gospel, it is an appropriate and theologically sound way to end a prayer. As theologian William Hendriksen comments on this verse, “It would be difficult, indeed, to frame or devise a more fitting close.” After the three personal requests in verses 11-13, it returns the petitioner to acknowledging God’s ultimate sovereignty over all things, His tremendous power, and His eternal glory. The doxology leaves the praying individual with God on his mind as he returns to his responsibilities in the world.

1. Does the doxology in the Model Prayer parallel other New Testament doxologies? II Timothy 4:18.

Comment: The apostle Paul ends his second letter to his protégé, Timothy, with a similar verse of praise that many consider to be based on the one in Matthew 6:13. Others believe it worked the other way around—that the church later interpolated a heightened form of Paul’s doxology into the Model Prayer.

Whatever the case, both doxologies appear to be modeled on a much earlier Hebrew glorification of God given by King David:

Yours, O LORD, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all. Both riches and honor come from You, and You reign over all. In Your hand is power and might; in Your hand it is to make great and to give strength to all. (I Chronicles 29:11-12)

Another example of a New Testament doxology is Jude’s ending to his epistle:

Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen. (Jude 24-25)

The four living creatures, the twenty-four elders, and innumerable angels around God’s throne in heaven declare something similar:

» You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created. (Revelation 4:11)

» Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing! (Revelation 5:12)

» Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever! (Revelation 5:13)

» Amen! Blessing and glory and wisdom, thanksgiving and honor and power and might, be to our God forever and ever. Amen. (Revelation 7:12)

A careful reader of Scripture will find such passages of praise repeatedly. Discovering a concluding doxology in Matthew 6 is not surprising and is, in fact, expected. We can be confident that “adding” it to the Model Prayer is appropriate and necessary to complete our reverential communication with the Most High God.

2. What is the import of saying, “Yours is the kingdom”? Luke 1:33.

Comment: The English translation of Matthew 6:13 hides what may be the true meaning of this declaration. Underlying “kingdom” is the Greek word basileia, which indeed means “kingdom.” However, it also can mean “dominion,” “sovereignty,” “kingly power,” “authority,” “reign,” “rule,” and “royal dignity.” Here, used alongside “power” and “glory,” it most likely suggests the abstract ideas of dominion and sovereignty rather than a tangible kingdom.

As it ends, then, the Model Prayer reminds the praying individual that God rules over everything. It is reminiscent of what Nebuchadnezzar heard from the angel during his second dream: “. . . the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men” (Daniel 4:17). Nebuchadnezzar himself twice says, “For His dominion is an everlasting dominion, and His kingdom is from generation to generation” (Daniel 4:3, 34). God controls everything, and nothing happens in heaven or on earth without His oversight. It is a comforting reminder.

3. Why does Jesus want us to acknowledge God’s power? Revelation 1:8; 11:17.

Comment: Power is a significant theme throughout the Bible, particularly God’s power compared to the power of Satan, men, kingdoms, etc. Its insertion in the Model Prayer reminds the petitioner not just of mere power but of God’s power, which is omnipotence. He is the Almighty God, the Old Testament’s El Shaddai (Genesis 17:1) and YHWH Sabaōth (“Lord of Hosts”; Psalm 24:10; Isaiah 2:12). He is “the Lord God Omnipotent [pantokratōr, “all powerful”],” as the heavenly host names Him in Revelation 19:6.

Because all power resides in Him, He can perform and provide all that is necessary to fulfill His purpose and care for us. Nothing is too difficult for Him to accomplish. The apostle Paul makes God’s almighty power personal to us in Philippians 4:13: “I can do all things through Christ who strengthens [empowers] me.” Remembering that the God who lives in us possesses all power and will use it for our benefit as He wills can give us great confidence.

4. What is the significance of “glory forever” in the doxology? II Corinthians 3:18.

Comment: Jesus’ mention of “glory forever” in closing His Model Prayer ends His instruction with a reminder of our goal. Glorification is the final event of the sanctification process (see Romans 8:28-30) that God puts His elect through as He forms and shapes them for eternal rulership in His Kingdom. It is the completion or full realization of salvation. For His firstfruits, this event occurs at the return of Christ (see Matthew 24:29-31; I Corinthians 15:50-54; I Thessalonians 4:15-17; I John 3:1-2; Revelation 11:15-18).

Note, however, Jesus’ wording in Matthew 6:13: “For Yours is . . . the glory forever.” While His thought includes our eventual glorification, He forces us to remember that God is the Source of all glory and that His entire plan and purpose is for His glory, not ours. As Paul writes in Ephesians 3:21, “. . . to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.” As we end our prayers with such words, we praise Him for His awe-inspiring and eternal excellence and splendor while simultaneously humbling ourselves in His august presence.

5. What does “amen” mean? Psalm 106:48; Revelation 3:14.

Comment: The Hebrew term amen comes from a verb meaning “to be firm” and is thus understood to mean “truly,” “surely,” or “let it be so.” In its frequent usage across the Bible (30x in the Old Testament and 129x in the New), it serves as a declaration of affirmation or agreement, usually to a prayer or doxology. We use it in the same way today.

Jesus regularly employs it to mean “truly” or “assuredly” to stress the authority of a declaration He then makes. For instance, He frequently says, “Assuredly [often doubled for added emphasis in John’s gospel—translated as “Most assuredly”], I say to you . . .” (see Matthew 10:15; Mark 13:30; Luke 12:37; 21:3; John 3:3; etc.). In these cases, it sometimes marks a surprising statement, reversing what most hearers or readers would expect.

The Bible also uses “Amen” as a name or description of Jesus Christ. In Revelation 3:14, He calls Himself “the Amen, the Faithful and True Witness.” By doing so, He confirms that He and His Word are trustworthy. We can have faith that His promises, counsel, and judgments are always good and reliable.