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THE LORD’S PRAYER
HIGHLY as the Lord’s Prayer is esteemed amongst us, and frequently as it is used, there is scarcely any part of Scripture less considered: we are contented with repeating the words, without ever attending to its true import. The fact is, that though it is written for the use of all, none can use it aright but the true Christian: it is the Christian only, whose heart can embrace the subjects contained in it.
The first petition which we are taught to offer, is, that God’s “name may be hallowed” and adored. The two next petitions (which now come under our consideration) are intimately connected with it; they have respect to,
I. The universal establishment of his kingdom—
The kingdom, for the establishment of which we pray, is that of the Messiah—
[The dominion which God exercises by his providence, cannot be more universal than it is: “his kingdom ruleth over all.” But the government which he maintains over the souls of men has in every age been extremely limited and partial. That is the kingdom which God has determined to erect: of that the prophets have distinctly prophesied [Note: Dan_2:44.], and declared that it should be subjected to “Messiah the Prince [Note: Dan_7:13-14.]:” its extent is to be universal [Note: Ibid.], and its duration to the end of time [Note: 1Co_15:24-25.].
The time was now at hand when the foundations of this kingdom were to be laid: and there was a general expectation, both among the godly [Note: Luk_2:38 and Mar_15:43.] and the ungodly [Note: Luk_17:20-21.], that measures for its establishment would speedily be adopted. True it is, that few, if any, sufficiently advert to the spiritual nature of this kingdom: but our Lord gradually rectified the apprehensions of his followers respecting it: and taught them to expect the long-wished-for period; and to pray that nothing might be able to retard its arrival. Some have thought, that, since the establishment of Christianity in the world, there is no further occasion for this petition: but there is, in fact, the same occasion for it now as there was at the first moment it was suggested to the disciples: the only difference between their use of it and ours is, that they prayed for the commencement of this kingdom, and we for its progressive and final establishment. Indeed, the kingdom itself will never have attained its utmost bounds, till every enemy of it be put under the Messiah’s feet, and every subject of it be perfected in glory.]
Nor can this event have too prominent a place in our prayers—
[After the general petition that God’s name may be glorified, we are taught immediately to desire the advent of the Messiah’s kingdom. Nor is this without reason: for it is by the establishment of this kingdom, and by that alone, that God’s name can ever be sanctified in the earth. Look at the Heathen world, who are worshipping devils, or bowing down to stocks and stones: what glory has the Lord from them? Look at those who are carried away by the Mahometan delusion, or hardened by Jewish infidelity: these profess indeed to acknowledge the one true God; but they cast his word behind them, and are avowed enemies to his only-begotten Son. Look at the Christian world, by whom he is dishonoured no less than by any of those whom we have before mentioned: with the exception of a little remnant whom he has renewed by his grace, there is not one on earth that truly loves him, or cordially adores him: all have some idol in their hearts which they prefer to him, some darling lust which they will not sacrifice for his sake. Here surely is abundant reason why we should entreat him to put forth his almighty power for the conversion of the world.
Let this petition then be offered by us with constancy, and with an earnestness proportioned to its importance. Let us pray that “the word of the Lord may have free course and be glorified amongst us:” that he would “gird his sword upon his thigh, and ride on in the cause of meekness and truth and righteousness;” till “all the kingdoms of the world become the kingdom of the Lord and of his Christ.”
God requires this at our hands; nay more, the creation itself demands it of us. “The whole creation are represented as groaning and travailing in pain together” in expectation of this event [Note: Rom_8:21-23.]; and therefore may well be considered as calling on us to exert ourselves in every possible way for their complete deliverance. Whenever then we contemplate the state of those around us, or extend our views to the Heathen world, let us lift up our hearts to God, and pray, “Thy kingdom come.”]
Closely connected with this petition is that which next occurs, for,
II. The unlimited execution of his will—
This will flow from the former, as an effect inseparable from it. We cannot approve ourselves subjects of the Redeemer’s kingdom in any other way than by our obedience to his will. Hence we are taught to pray, that God’s will may be done by ourselves and all mankind, even as it is done in heaven: and that too,
1. In a way of cheerful acquiescence—
[The angels, notwithstanding they dwell immediately in the presence of their God, and behold “the works which he doeth for the children of men,” are yet not privy to his ultimate designs; nor do they understand the full scope of all that they behold. As, under the Mosaic dispensation, the cherubim upon the mercy-seat were formed in a bending posture, looking down upon the ark, in order, as it were, to search out the mysteries contained in it, so are the angels represented by St. Peter as “desiring to look into” the Gospel salvation [Note: 1Pe_1:12.]; and St. Paul says, that the revelation which God has with progressive clearness made of himself unto the Church, is no less instructive to them than to us [Note: Eph_3:10.]. But we are well assured that they never for a moment doubt either the wisdom or goodness of God in any of his dispensations [Note: Rev_16:5-7; Rev_19:1-4.]. In this they are a fit pattern for our imitation. We know not the secret purposes of God in any thing that he does: his ways are in the great deep, and his footsteps are not known. But we should be satisfied in our minds, that “he does, and will do, all things well;” and that, though “clouds and darkness are round about him, righteousness and judgment are the basis of his throne.” However mysterious his ways may appear, we should at all times solace ourselves with this, that “what we know not now, we shall know hereafter.” Were this spirit universally prevalent, discontent would be utterly banished from the world. Under the most afflictive dispensations we should maintain a humble composure and a thankful frame [Note: Isa_39:8. 1Sa_3:18. 2Sa_15:25-26.]. What a desirable state! how honourable to God! and what a source of happiness to man!]
2. In a way of active obedience—
[Here also are the angels a pattern for us: they are “ministers of God, to do his pleasure; and they do his commandments, hearkening unto the voice of his word [Note: Psa_103:20-21.].” The very first intimation of the Divine will is quite sufficient for them. Whatever the office be, whether to deliver Lot from Sodom, or to destroy a hundred and eighty-five thousand Assyrians, they execute it with equal readiness and equal pleasure. Thus should we engage in the service of our God: it should be “our meat and our drink to do his will:” we should hearken diligently to his word, in order to learn what we have to do; and then we should do it without hesitation, without weariness, without reserve. Nor should we be satisfied with having our own souls brought into this state; we should long to see every sinner upon earth, and “every thought of his heart, captivated in like manner to the obedience of Christ.” The Apostle’s prayer should be the language both of our hearts and lips [Note: Heb_13:20-21.].
But who can effect this change? Who can subdue the unruly wills and affections of sinful men? None but God: he must “make them willing in the day of his power, or they will continue in their rebellion even to the end. To him therefore we should look; and to him should we make our supplication, that he would “reveal his arm,” and subdue the nations to the obedience of faith.]
From this directory for prayer, we cannot but observe,
1. What elevation of mind religion inspires—
[Statesmen and philosophers, however enlarged their minds, are occupied solely about the things of time and sense: whereas the Christian, even though he be poor and illiterate, “separates himself” for the pursuit of higher objects, and “seeketh and intermeddleth with heavenly wisdom [Note: Pro_18:1.].” The universal establishment of the Messiah’s kingdom, and the unlimited execution of the Divine will, the bringing down of heaven to earth, and the assimilating of earth to heaven, these are the subjects of his daily meditation: these are the objects of his most ardent desire. The men of science justly value themselves on having enjoyed the blessings of education: they know and feel the benefit of having their thoughts raised to the contemplation of objects that are out of the reach of vulgar and illiterate minds. But the Christian surpasses them incomparably more than they surpass the lowest of mankind: his meditations are more noble; his mind is more enlarged. Let us learn then to form a proper estimate of religion; and to regard it with the veneration it deserves.]
2. What happiness it is calculated to produce—
[Let these petitions be answered; let this state of things prevail; let the Messiah reign in the hearts of all mankind; let the example of angels be emulated by every human being. Will any one say, that this would lessen the happiness of the world? Will any one say that he even feels a doubt upon the subject? No: we are all convinced in our consciences, that in proportion as we approximated to the holiness of angels, we should also participate their bliss. See what it is that occasions by far the greater part of misery in the world: “Whence spring wars and fightings amongst us, but from the lusts which war in our members?” It is to the same source that we must trace the greater part of our bodily disorders and our mental troubles. Sin is the parent of misery in ten thousand different forms: and it is religion alone that can heal the wounds which sin has made. If any who profess religion are not happy, the fault is not in religion, but in them: they have either erroneous notions of God’s kingdom, or a partial regard for his will. Let them only possess the dispositions implied in these prayers, and they will have a very heaven upon earth [Note: See Isa_60:19-20.].]