​In his first letter to the church at Corinth, the apostle Paul wrote: “Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel” (1 Corinthians 4:15). It has sometimes been claimed that in saying this Paul contradicts the plain teaching of Jesus: “And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven” (Matthew 23:9).

Clearly, the teaching of Jesus is not against calling anyone’s human father by that name, but against using the term as a religious title –  as we see by looking at the context where he tells his disciples they are not to be called “Rabbi” (Matthew 23:8), “Father” (Matthew 23:9), or “Teacher” (Matthew 23:10). These were all elevated religious titles in Jesus’ time, and he continued by stressing that his disciples were to be servants rather than elevating themselves above others (Mathew 23:11-12).

So where does this place Paul’s comment? Was he not putting himself in a position inciting the Corinthians to call him “father”?    The answer is – not at all.  Just as the author of the book of Hebrews speaks of our human fathers (Hebrews 12:7, 9), the apostle John understood that there was nothing wrong with addressing human fathers by that name (1 John 2:13; etc.), and the apostle James knew that it was not wrong to refer to Abraham as his father (James 2:21).

What Paul says to the Corinthians is that he was fulfilling the role of a spiritual father to them. He addressed the Corinthians as  “my dear children” (1 Corinthians 4:14).  Two verses after telling them “I became your father through the gospel,” Paul speaks of his assistant Timothy in the same way: “For this reason I have sent to you Timothy, my son whom I love” (vs. 17).

Paul was certainly not telling the Corinthians that they should use the religious title “father” in their relationship with him, but rather he simply tells them how he feels he relates to them spiritually. Just as Jesus, after forbidding the use of father as a religious title, went on to say “The greatest among you will be your servant” (Matthew 23:11), so Paul frankly tells the Corinthians “What, after all, is Apollos? And what is Paul? Only servants” (1 Corinthians 3:5), and “This, then, is how you ought to regard us: as servants of Christ” (1 Corinthians 4:1).

It was clearly the furthest thing from Paul’s intention to set himself up and to encourage or incite the use of elevated titles for himself or other apostles.  As a true pastor, Paul guided and admonished his Corinthian congregation with a father’s concern and love and was moved to express his fatherly feelings to them in what he wrote.

In 1 Corinthians 4:15 Paul is not talking about the Corinthians calling him “father” – he was simply using a clear and apt analogy about his role as a spiritual parent to his flock. This is an identical situation to that which we find in the book of Ephesians where Paul is hardly inciting the Ephesians to call him “teacher” when he writes “You were taught, with regard to your former way of life, to put off your old self” (Ephesians 4:22).  

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Cultural background is often an important key to understanding the New Testament. We know that many aspects of the Jewish and Roman cultures in the time of Jesus shed light on details in the Gospels, especially.  So what does that kind of information tell us about the prayer or prayer outline (Matthew 6:9-13; Luke 11:2-4) Jesus gave his disciples: the Lord’s Prayer?

Perhaps the first things we notice when we look at the Lord’s Prayer compared to the prayers of the time of Christ are the many differences!  Jesus prefaced his instruction on prayer by saying that the Gentiles prayed with a lot of words (Matthew 6:7-8), and that was certainly true of the Romans who ruled first century Judea.  When Romans formally spoke or prayed to the Emperor, they often used all thirty or more of his titles.  Jewish prayer could be extensive, too. The Jews used six titles of God in daily prayers – the main one being “God of Abraham, Isaac, and Jacob.”  By contrast, Jesus taught his followers to address God simply as Father.  A side note here, but another important difference,  is that in the Old Testament, “father” is used a number of times of God.  But it is always a descriptive – used either as a simile or a metaphor – never a term of address.  

The Jews prayed three times a day, often utilizing the “shema” of Deuteronomy 6:4-5 and other scriptures and a prayer structure involving eighteen benedictions or blessings consisting of (1) three blessings of praise, (2) twelve petitions, and (3) three concluding blessings of thanks.  Once again, Jesus simplified prayer for his disciples, with seven simple requests.

Despite these differences of approach, there are a great many similarities between the Lord’s Prayer and those of the culture of the time.  Some of the introductory phrases are similar to those of contemporary Jewish prayers; both mention the kingdom of God; and the request for daily bread occurs at about the same place in the middle of both Jesus’ prayer guide and the contemporary prayers of the Jews.

Nevertheless, the differences between Jesus’ prayer and those of the culture in which he lived are more noticeable than the similarities and show the truly unique aspects of Jesus’ prayer. One such distinctive aspect of the Lord’s Prayer is that of the implied responsibility that it places on the one praying regarding the petitions being made. Each petition asks for an act of God that presupposes our own participation in fulfilling the request.
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Petitions –  implied responsibility of the petitioner
Hallowed be your name – we must not dishonor it.
Your kingdom come  – we must work for it.
Your will be done –  we must strive to fulfill it.
Give us this day our daily bread – we must work for it.
And forgive us our debts – we must forgive others.
Lead us not into temptation – we must not follow after it.
But deliver us from evil – we must do what we can to escape it.
 
The participation of the petitioner in the various requests of the Lord’s Prayer may only be implied in the wording for the prayer, but its context – at least in Matthew –  clearly shows the responsibilities of the disciple in all of the areas of petition. This is perhaps the greatest difference between the Lord’s Prayer and those of the Jewish people of the time.   Cultural background shows a number of clear parallels between the two approaches to prayer, but the differences are major and significant.