Benny Nalkara, CMI

The phrase, “For yours is the kingdom, and the power, and the glory, forever. Amen,” is often considered a doxology–a short hymn of praise to God–commonly added at the conclusion of the Lord’s Prayer. This doxology is not included in Luke’s version of the Lord’s Prayer, nor is it found in the earliest manuscripts of Matthew. Most scholars agree it was not part of the original text of Matthew’s Gospel. Instead, it is considered an addition rooted in early Christian tradition, first appearing in the Didache, an early Christian teaching document. Nevertheless, it has become deeply embedded in Christian worship over the centuries, serving as a declaration of God’s eternal sovereignty, authority, and majesty.

The doxology closely resembles a passage in 1 Chronicles 29:11:”Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all.” It also echoes the language of Daniel 2:37: “You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, the might, and the glory.” Some scholars suggest that this doxology points toward the eschatological reality described in 1 Corinthians 15:24, when Christ hands the kingdom over to God the Father after defeating all rulers, authorities, and powers. It has also been interpreted as being closely linked to the final petition of the Lord’s Prayer: “Deliver us from evil.”

The expression, “For yours is the kingdom,” reminds us that God’s reign is eternal and all-encompassing. The word basileia (kingdom) refers to God’s reign and authority over all creation. The kingdom of God isn’t just some future reality; it’s something present and active, inviting us to participate in it now. When we say, “For yours is the kingdom,” we acknowledge that God, the Father is the ultimate ruler, and that His sovereignty spans over everything, from the natural world to the affairs of human life marked by his all-inclusive love.

The word, dunamis (power) refers to God’s omnipotence and ability to act decisively in history and the world. When we add “and the power,” we recognize that all power–whether it’s in nature, in the world, or in our lives–is ultimately God’s. It speaks to His omnipotence, the fact that He has the strength to act, to intervene, and to uphold the universe. It’s a reminder that no matter how much we think we can control or influence, ultimate power rests with God.

The word doxa (glory) refers to God’s honour, majesty, and divine radiance. “Glory” is the visible manifestation of God’s majesty. This part of the prayer highlights the divine radiance and honour that belongs to God. It reminds us that all praise, all beauty, and all things that reflect goodness point back to Him. There’s a deep humility in recognizing that everything that is good or worthy of praise comes from Him, and in the end, all glory returns to God.

The “forever” emphasizes the eternal nature of God’s kingdom, power, and glory. He is the Alpha and the Omega, beginning and end. It denotes the eternal and unending nature of God’s kingdom, power, and glory. And “Amen” seals it–meaning, “Let it be so” or “Truly.” It’s an agreement with the statement, affirming that we fully accept and believe in these truths.

Together, these words serve as a final doxological statement in the Lord’s Prayer, wrapping up the prayer with a focus on God’s supreme nature. In short, the doxology, like praise in general, takes the focus away from ourselves and puts it back on God thus tying the prayer together. The first half of the Our Father focuses on glorifying God. By contrast, the second half of the prayer focuses on our needs for bread, forgiveness, and protection from evil. The doxology returns the focus to God, and by focusing us on God makes us open to receiving his power and peace. This doxology is not merely a formal closing–it is an invitation to reorient our hearts and minds toward the greatness, power, and glory of God. It challenges us to release our tendency to claim ownership or control over life, acknowledging instead that the kingdom belongs to God–not to political power, societal structures, or personal ambition.

The doxology invites us for a personal reflection: Am I living in alignment with God’s kingdom values–justice, mercy, and love? How am I participating in bringing God’s kingdom into the here and now? In declaring this doxology, we affirm God’s eternal sovereignty and commit ourselves to live as participants in His reign, empowered by His love and grace.