After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Mat 6:9-10
"When thou prayest," the Lord says, "thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men." Neither the synagogues nor the streets were the appointed places of prayer. But a custom had risen, since the days of Daniel the prophet, to pray seven times a day, at certain appointed hours; and when these hours came the Pharisee turned at once to his devotions. Very probably the iniquity of the Pharisee grew up in a very natural way, beginning with a scrupulous but honest observance of religious forms, and gradually sliding into a pretentious and hypocritical display as he found himself a growing object of respect and esteem among men. We also have need to be on our guard, and to watch and pray, and pray and watch, against this snare.
Our Lord enjoins that His people, when they pray, should enter into their closet, and shut to the door, and pray to the Father which sees in secret. The true idea of prayer lies in the shutting of the door. You may make a closet for yourself out of the varied crowd, provided you shut out the world from your thoughts and lift up your soul to God alone.
We are not to be like the heathen, who think they shall be heard for their much speaking. With them prayer was a kind of bodily and mechanical process, supposed to be efficacious just in proportion to the number of times they could repeat the same cry. Christ says that theirs is not true prayer such as becomes His children, and that we are not to do as they do, for our Father knows what things we have need of before we ask Him.
When we pray, we should come believing in the unseen Father, and trusting in His gracious disposition. True prayer is just the cry of children to their Father, and it is the childlike feeling of trust in Him which gives to their prayer all its efficacy.
[W. C. Smith, The Sermon on the Mount, p. 178.]
Our Lord enjoins that His people, when they pray, should enter into their closet, and shut to the door, and pray to the Father which sees in secret. The true idea of prayer lies in the shutting of the door. You may make a closet for yourself out of the varied crowd, provided you shut out the world from your thoughts and lift up your soul to God alone.
We are not to be like the heathen, who think they shall be heard for their much speaking. With them prayer was a kind of bodily and mechanical process, supposed to be efficacious just in proportion to the number of times they could repeat the same cry. Christ says that theirs is not true prayer such as becomes His children, and that we are not to do as they do, for our Father knows what things we have need of before we ask Him.
When we pray, we should come believing in the unseen Father, and trusting in His gracious disposition. True prayer is just the cry of children to their Father, and it is the childlike feeling of trust in Him which gives to their prayer all its efficacy.
[W. C. Smith, The Sermon on the Mount, p. 178.]
The Hallowed Name of Father
An Intercessory Perspective
An Intercessory Perspective
The comprehensive scope and intercessory character of the two petitions. The spirit of a Christian drawing near unto God is a royal spirit. He asks great things for himself and for others.
I. For himself. It is written, "Ye ask and receive not, because ye ask amiss." And one of the errors of our prayer may be, that our aim is not high enough—that in coming to a King, whose delight is to be bountiful, we do not bring with us a royal spirit and large desires, but a contracted spirit and limited petitions.
(1) High ought to be our thoughts of acceptance and favour in the sight of God. The very light of God’s countenance is our aim. And as every repentant and believing sinner is at liberty immediately to pass out of the cold—the Arctic regions of the law, with its condemnation—into the sunny paradise of this infinite love, those who have believed are still further assured of their perfect blessedness.
(2) Peace is thus ours. Only those who know the God of Peace know the peace of God. Only those who know that Christ is our Peace understand fully what He means when He says, "My peace I give unto you."
(3) And do we seek joy in God? It is written, "Thou wilt make them joyful in Thy house of prayer." Christ’s joy is to be in us. Perfect love of God, perfect peace of God, perfect joy of God,—such are royal thoughts and petitions.
II. For others. Prayer in the name of Christ must be prayer for the manifestation of God’s glory in the good of man. Intercession is the distinguishing mark of the Christian. The penitent, the inquirer, pray for their own personal safety. The accepted believer prays for others as well as himself; he prays for the Church and for the world. It is in intercession that the Christian most fully enter into his glorious liberty. He fulfils the measure of prayer, for Christ and the Church are one.
[A. Saphir, Lectures on the Lord’s Prayer, p. 235.]
I. For himself. It is written, "Ye ask and receive not, because ye ask amiss." And one of the errors of our prayer may be, that our aim is not high enough—that in coming to a King, whose delight is to be bountiful, we do not bring with us a royal spirit and large desires, but a contracted spirit and limited petitions.
(1) High ought to be our thoughts of acceptance and favour in the sight of God. The very light of God’s countenance is our aim. And as every repentant and believing sinner is at liberty immediately to pass out of the cold—the Arctic regions of the law, with its condemnation—into the sunny paradise of this infinite love, those who have believed are still further assured of their perfect blessedness.
(2) Peace is thus ours. Only those who know the God of Peace know the peace of God. Only those who know that Christ is our Peace understand fully what He means when He says, "My peace I give unto you."
(3) And do we seek joy in God? It is written, "Thou wilt make them joyful in Thy house of prayer." Christ’s joy is to be in us. Perfect love of God, perfect peace of God, perfect joy of God,—such are royal thoughts and petitions.
II. For others. Prayer in the name of Christ must be prayer for the manifestation of God’s glory in the good of man. Intercession is the distinguishing mark of the Christian. The penitent, the inquirer, pray for their own personal safety. The accepted believer prays for others as well as himself; he prays for the Church and for the world. It is in intercession that the Christian most fully enter into his glorious liberty. He fulfils the measure of prayer, for Christ and the Church are one.
[A. Saphir, Lectures on the Lord’s Prayer, p. 235.]
Thy kingdom Come
I. This kingdom shows the Church of Christ. It is always used in the singular number, showing that there is but one Church, wherever it is dispersed through the world. The Body of Christ, is one Body-with many members. Sadly, a great many do not understand this mystery, even though Paul preached this truth throughout his ministry.
(1) It reminds us-that we have but one God, one faith, and one baptism;
(2) That the several parts of it, however distant in interests, judgment, or affection, yet are but many members of one body.
II. The kingdom of God is not yet fully come from the narrow extent of Christianity.
(1) It cannot be said to come till all nations have received and submitted to it;
(2) Until it hath been preached to all the world.
III. This kingdom is not yet come, from the want of due obedience in the members.
(1) A government cannot be said to be perfect-where the laws and constitutions of it have not their due force;
(2) Till the power and efficacy of it be more visible in the orderly lives of its subjects.
IV. The kingdom of God cannot be said to come-till the true members of it receive their reward;
(1) Till His faithful servants are made sharers in it;
(2) Till the subjects of it are freed from hardships and oppression.
This petition should dispose us to unity. We pray not here for this or that particular Church, but for that diffusive universal one that makes up Christ’s kingdom. (Thomas Mangey)
(1) It reminds us-that we have but one God, one faith, and one baptism;
(2) That the several parts of it, however distant in interests, judgment, or affection, yet are but many members of one body.
II. The kingdom of God is not yet fully come from the narrow extent of Christianity.
(1) It cannot be said to come till all nations have received and submitted to it;
(2) Until it hath been preached to all the world.
III. This kingdom is not yet come, from the want of due obedience in the members.
(1) A government cannot be said to be perfect-where the laws and constitutions of it have not their due force;
(2) Till the power and efficacy of it be more visible in the orderly lives of its subjects.
IV. The kingdom of God cannot be said to come-till the true members of it receive their reward;
(1) Till His faithful servants are made sharers in it;
(2) Till the subjects of it are freed from hardships and oppression.
This petition should dispose us to unity. We pray not here for this or that particular Church, but for that diffusive universal one that makes up Christ’s kingdom. (Thomas Mangey)
Father, let Thy kingdom come,--
Let it come with living power;
Speak at length the final word,
Usher in the triumph hour.
As it came in days of old,
In the deepest hearts of men,
When Thy martyrs died for Thee,
Let it come, O God, again.
Tyrant thrones and idol shrines,
Let them from their place be hurled:
Enter on Thy better reign,
Wear the crown of this poor world.
O what long, sad years have gone,
Since Thy Church was taught this prayer!
O what eyes have watched and wept
For the dawning everywhere.
Break, triumphant day of God!
Break at last, our hearts to cheer;
Eager souls and holy songs
Wait to hail Thy dawning here.
Empires, temples, sceptres, thrones,
May they all for God be won;
And, in every human heart,
Father, let Thy kingdom come.
[John Page Hopps.]
Let it come with living power;
Speak at length the final word,
Usher in the triumph hour.
As it came in days of old,
In the deepest hearts of men,
When Thy martyrs died for Thee,
Let it come, O God, again.
Tyrant thrones and idol shrines,
Let them from their place be hurled:
Enter on Thy better reign,
Wear the crown of this poor world.
O what long, sad years have gone,
Since Thy Church was taught this prayer!
O what eyes have watched and wept
For the dawning everywhere.
Break, triumphant day of God!
Break at last, our hearts to cheer;
Eager souls and holy songs
Wait to hail Thy dawning here.
Empires, temples, sceptres, thrones,
May they all for God be won;
And, in every human heart,
Father, let Thy kingdom come.
[John Page Hopps.]
The Messianic Kingdom
Who is the King?
Who is the King?
I. In one sense the King is God the Father.
It is to "our Father in heaven" that the petition is addressed, "Thy kingdom come." His glory, His self-manifestation, is the one great purpose of God, and His is the kingdom, for of Him and to Him are all things. But the Father has appointed Jesus His Son to be the King, even as Christ is the Vine, while the Father is the Husbandman. Christ was appointed from eternity to be King,
(1) as the Son of man;
(2) as the Son of David;
(3) as the Son of man and of David after His humiliation, suffering, and death. The Son of God became man, not merely to suffer and to die, but to reign. He took upon Him our nature, that through suffering He might enter into glory; as man, even as the Lord, whom they have pierced, He is to reign in righteousness and peace, the glory of Israel as well as the light to lighten the Gentiles.
II. When will the kingdom be established?
It is to be brought about not gradually, but suddenly; not without observation, as is the kingdom of grace in the heart, but with great and mighty signs. The essential features of the kingdom are: Satan bound, the earth renewed, Israel converted and restored, the Church glorified, and Antichrist judged and vanquished; and the crisis, the turning-point, to bring about these changes, is one—it is the direct interference of God, the appearing of the great God and Savior Jesus Christ.
III. The character of this kingdom.
(1) In manifested power on earth. The kingdom is to be on earth. Christ and the glorified saints reign over Israel and the nations. Jerusalem is the center of the world; the land of Israel is restored to wonderful fertility and blessedness.
(2) It is spiritual. It is a kingdom of grace, in which spiritual obedience is offered, and in which men worship God with renewed and sanctified hearts. The earth shall be filled with the knowledge of the glory of Jehovah. The eternal principles of righteousness and love which were embodied in the Mosaic law will then reign upon earth in the spirit of liberty and power.
[A. Saphir, Lectures on the Lord’s Prayer, p. 173.]
CONCULSION:
Of the seven petitions of the Lord's prayer the first three are in behalf of the cause of God; the glory of his name, the extension of his kingdom, and the prevalence of his will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience. Hallowed. Holy, sacred, reverenced.
Thy Name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc.
We hallow God’s name,
1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers.
2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit.
3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship.
4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness.
5thly. In a particular calling or business, when we separate the deception, and lying, commonly practiced, from it; buying and selling as in the sight of the holy and just God. [Adam Clarke]
It is to "our Father in heaven" that the petition is addressed, "Thy kingdom come." His glory, His self-manifestation, is the one great purpose of God, and His is the kingdom, for of Him and to Him are all things. But the Father has appointed Jesus His Son to be the King, even as Christ is the Vine, while the Father is the Husbandman. Christ was appointed from eternity to be King,
(1) as the Son of man;
(2) as the Son of David;
(3) as the Son of man and of David after His humiliation, suffering, and death. The Son of God became man, not merely to suffer and to die, but to reign. He took upon Him our nature, that through suffering He might enter into glory; as man, even as the Lord, whom they have pierced, He is to reign in righteousness and peace, the glory of Israel as well as the light to lighten the Gentiles.
II. When will the kingdom be established?
It is to be brought about not gradually, but suddenly; not without observation, as is the kingdom of grace in the heart, but with great and mighty signs. The essential features of the kingdom are: Satan bound, the earth renewed, Israel converted and restored, the Church glorified, and Antichrist judged and vanquished; and the crisis, the turning-point, to bring about these changes, is one—it is the direct interference of God, the appearing of the great God and Savior Jesus Christ.
III. The character of this kingdom.
(1) In manifested power on earth. The kingdom is to be on earth. Christ and the glorified saints reign over Israel and the nations. Jerusalem is the center of the world; the land of Israel is restored to wonderful fertility and blessedness.
(2) It is spiritual. It is a kingdom of grace, in which spiritual obedience is offered, and in which men worship God with renewed and sanctified hearts. The earth shall be filled with the knowledge of the glory of Jehovah. The eternal principles of righteousness and love which were embodied in the Mosaic law will then reign upon earth in the spirit of liberty and power.
[A. Saphir, Lectures on the Lord’s Prayer, p. 173.]
CONCULSION:
Of the seven petitions of the Lord's prayer the first three are in behalf of the cause of God; the glory of his name, the extension of his kingdom, and the prevalence of his will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience. Hallowed. Holy, sacred, reverenced.
Thy Name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc.
We hallow God’s name,
1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers.
2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit.
3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship.
4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness.
5thly. In a particular calling or business, when we separate the deception, and lying, commonly practiced, from it; buying and selling as in the sight of the holy and just God. [Adam Clarke]
 |  |
