TheLord'sPrayer

byA.W.Pink

TableofContents

Introduction

Chapter1–TheAddress-“OurFatherwhichartinheaven”

Chapter2–TheFirstPetition-“HallowedbeThyname”

Chapter3–TheSecondPetition-“ThyKingdomcome”

Chapter 4–TheThirdPetition - “Thywill be done in earth, as it is inheaven”

Chapter5–TheFourthPetition-“Giveusthisdayourdailybread”

Chapter6–TheFifthPetition-“Andforgiveusourdebts,asweforgiveourdebtors”

Chapter7–TheSixthPetition-“Andleadusnotintotemptation”

Chapter8–TheSeventhPetition-“Butdeliverusfromevil”

Chapter9–TheDoxology-“ForThine is theKingdom,andthepower,andtheglory,forever.Amen”

Introduction

Afterall thathasbeenspokenandwrittenbygodlymenonprayer, weneedsomethingbetterthanthatwhichisofmerehumanorigintoguide

usifwearetoperformarightthisessentialduty.Howignorantandsinfulcreaturesare toendeavor tocomebefore theMostHighGod,how theyare toprayacceptably toHimand toobtain fromHimwhat theyneed,canbediscoveredonlyasthegreatHearerofprayerispleasedtorevealHiswilltous.ThisHehasdone:(1)byopeningupanewandlivingwayofaccessintoHisimmediatepresencefortheverychiefofsinners;(2)byappointingprayerasthechiefmeansofintercourseandblessingbetweenHimselfandHispeople;and(3)bygraciouslysupplyingaperfectpatternafterwhich theprayersofHispeople are tobemodeled.Note thewiseinstructionoftheWestminsterdivines:“ThewholeWordofGodisofuseto direct us in prayer, but the special rule of direction is that form ofprayerwhichChrist taughtHis disciples, commonly called The Lord’sPrayer”(TheWestminsterShorterCatechism).

Fromearliesttimesithasbeencalled“theLord’sPrayer,”notbecauseitis one that He Himself addressed to the Father, but because it wasgraciouslyfurnishedbyHimtoteachusboththemannerandmethodofhow to pray and thematters for which to pray. It should therefore behighly esteemed by Christians. Christ knew both our needs and theFather’sgoodwilltowardus,andthusHehasmercifullysupplieduswitha simple yet comprehensive directory.Every part or aspect of prayer isincluded therein. Adoration is found in its opening clauses andthanksgivingintheconclusion.Confessionisnecessarilyimplied,forthatwhichisaskedforsupposesourweaknessorsinfulness.Petitionsfurnishthemain substance, as in all praying. Intercession and supplication onbehalf of the glory of God and for the triumph of His Kingdom andrevealedwillareinvolvedinthefirstthreepetitions,whereasthelastfourare concerned with supplication and intercession concerning our ownpersonal needs and those of others, as is indicated by pronouns in thepluralnumber.

ThisprayerisfoundtwiceintheNewTestament,beinggivenbyChristontwodifferentoccasions.This,nodoubt,isahintforpreacherstoreiteratethatwhichisof fundamental importance.Thevariationsaresignificant.ThelanguageofMatthew6:9intimatesthatthisprayerisgiventousforamodel,yetthewordsofLuke11:2indicatethatitistobeusedbyusasaform. Like everything in Scripture, this prayer is perfect—perfect in its

order, construction, and wording. Its order is adoration, supplication,and argumentation. Its petitions are seven innumber. It is virtually anepitomeofthePsalmsandamostexcellentsummaryofallprayer.EveryclauseinitoccursintheOldTestament,denotingthatourprayersmustbeScripturaliftheyaretobeacceptable.“Andthisistheconfidencethatwe have in Him, that, if we ask any thing according to His will, Hehearethus”(1John5:14).ButwecannotknowHiswillifweareignorantofHisWord.

Ithasbeenallegedthatthisprayerwasdesignedonlyforthetemporaryuse ofChrist’s first disciples, until such time as theNewCovenantwasinaugurated.ButbothMatthewandLukewrotetheirGospelsyearsafterthe Christian dispensation had commenced, and neither of them givesany intimation that it had become obsolete and no longer of service toChristians. It is contended by some that this prayer is not suitable forbelieversnow,inasmuchasthepetitionsinitarenotofferedinthenameof Christ, and contain no express reference to His atonement andintercession. But this is a serious misconception and mistake; for byparityof reasoning,noneof theOldTestamentprayers, indeednoneofthe Psalms, could be used by us! But the prayers of Old TestamentbelieverswerepresentedtoGodforHisname’ssake;andChristwastheAngel of theCovenantofwhom itwas said, “Myname is inHim” (Ex.23:20,21).Not only is theLord’sPrayer tobeoffered in reliance uponChrist’smediation,butitisthatwhichHespeciallydirectsandauthorizesustooffer.

Inmorerecenttimes,certain“studentsofprophecy”haveobjectedtotheuseofthisprayerondispensationalgrounds,arguingthatitisexclusivelyaJewishprayerand legalistic in its tenor.But this isnothingmorenorless thanablatantattemptofSatan to robGod’s childrenof a valuableportionoftheirbirthright.ChristdidnotgivethisprayertoJewsasJews,buttoHisdisciples.Itisaddressedto“OurFather,”andisthereforetobeusedbyallthemembersofHisfamily.ItisrecordednotonlyinMatthewbut also in Luke, the Gentile Gospel. Christ’s injunction, after Hisresurrection, for His disciples to teach believers to observe all thingswhatsoever He had commanded them (Matthew 28:20) includes Hiscommandment in Matthew 6:9-13. There is nothing whatever in this

prayerunsuitedtotheChristiantoday,andeverythinginitisneededbyhim.

It has long been a matter of dispute, which has given rise to muchacrimoniouscontroversy,whethertheLord’sPrayeristoberegardedasaform to be used or a pattern to be imitated. The right answer to thisquestionisthatitistobeconsideredasboth.InMatthewitismanifestlybroughtforwardasanexampleorpatternofthekindofprayerthatistobeofferedundertheneweconomy.“Afterthismannerthereforeprayye.”Wearetopray“withthatreverence,humility,seriousness,confidenceinGod,concernforHisglory,lovetomankind,submission,moderationintemporal things, and earnestness about spiritual things which itinculcates”(ThomasScott).But inLuke 11:2we findourLord teachingthis:“Whenyepray,say…,”thatis,wearetouseHiswordsasaformula.It is, then,thedutyofChrist’sdisciples in theirprayingboth touse theLord’sPrayercontinuallyasapatternandsometimesasaform.

Asforthosewhoobjecttotheusingofanyformofprayer,letusremindthem thatGodHimselfoftenputs into themouthsofHisneedypeoplethe very language that they are to employ in approaching Him. Forexample,theLordsaystoIsrael,“Takewithyouwords,andturntotheLord: say untoHim, Take away all iniquity, and receive us graciously”(Hos.14:2).Doubtless,weneedtobemuchonourguardagainstmerelyformal,andstillmoresoagainstasuperstitious,observanceoftheLord’sPrayer.Nevertheless,wemustassedulouslyavoidgoingtotheoppositeextreme and never employing it at all. In the opinion of this writer, itought tobe reverentlyand feelingly recitedonceateverypublic serviceand used daily at family worship. That it has been perverted by some,whosetoofrequentusethereofseemstoamounttothe“vainrepetitions”that the Savior prohibited (Matthew 6:7), is no valid reason why weshouldbealtogetherdeprivedofofferingitattheThroneofGraceinthespiritthatourLordinculcatedandintheverywordsthatHedictated.

Ineveryexpression,petition,andargumentofthisprayer,weseeJesus:HeandtheFatherareone.Hehasa“Name”givenHimwhichisaboveeveryname.He is theblessedandonlyPotentate,andHis “Kingdom”rulethoverall.Heisthe“livingbread”whichcamedownfromHeaven.Hehadpoweronearthto“forgivesins.”Heisabletosuccourthemthat

are “tempted.” He is the Angel that “redeems from all evil.” TheKingdom,power,andglorypertainuntoHim.Heisthefulfillmentandconfirmation of allDivine promises and gracious assurances. Himself“the Amen, and faithfulWitness.”Well did Tertullian term the Lord’sPrayer “TheGospelabbreviated.”Themoreclearlyweunderstand theGospelofthegraceofGod,“theGospelofthegloryofChrist,”themoreshallwelovethiswonderfulprayer,andgloryingintheGospelwhichis“thepowerofGodandthewisdomofGod”tothemthatbelieve,weshallrejoice with joy unspeakable as we offer the Divinely prescribedpetitionsandexpectgraciousanswers(ThomasHouston).

Chapter1–TheAddress

“OurFatherwhichartinheaven”—Matthew6:9

Thisopeningclauseisasuitableprefacetoallthatfollows.ItpresentstousthegreatObjecttowhomwepray,teachesusthecovenantofficethatHesustainstous,anddenotestheobligation imposeduponus,namely,thatofmaintainingtowardHimafilialspirit,withallthatthatentails.AllrealprayeroughttobeginwithadevoutcontemplationandtoexpressanacknowledgmentofthenameofGodandofHisblessedperfections.WeshoulddrawnearuntotheThroneofGracewithsuitableapprehensionsofGod’ssovereignmajestyandpower,yetwithaholyconfidenceinHisfatherly goodness. In these opening words we are plainly instructed toprefaceourpetitionsbyexpressingthesensewehaveoftheessentialandrelative glories of the One whom we address. The Psalms abound inexamplesofthis.SeePsalm8:1asacaseinpoint.

“OurFatherwhichart inheaven.”Letus firstendeavor toascertain thegeneralprinciplethatisembodiedinthisintroductoryclause.ItinformsusinthesimplestpossiblemannerthatthegreatGodismostgraciouslyready to grant us an audience. By directing us to address Him as ourFather,itdefinitelyassuresusofHisloveandpower.Thisprecioustitle

isdesignedtoraiseouraffections,toexciteustoreverentattention,andto confirm our confidence in the efficacy of prayer. Three things areessential to acceptable and effectual prayer: fervency, reverence, andconfidence. This opening clause is designed to stir up each of theseessentialelementswithinus.Fervencyistheeffectofouraffectionsbeingcalled into exercise;reverence will be promoted by an apprehension ofthe fact thatwe are addressing the heavenly throne; confidence will bedeepenedbyviewingtheObjectofprayerasourFather.

IncomingtoGodinactsofworship,wemust“believethatHeis,andthatHeisaRewarderofthemthatdiligentlyseekHim”(Heb.11:6).WhatismorecalculatedtodeepenourconfidenceandtodrawforththestrongestloveandearnesthopesofourheartstowardGod,thanChrist’spresentingHimtousinHismosttenderaspectandendearingrelation?Howwearehere encouraged touseholyboldness and to pour out our souls beforeHim!Wecouldnotsuitably invokean impersonalFirstCause; still lesscouldweadoreorsupplicateagreatabstraction.No, it is toaperson,aDivine Person, One who has our best interests at heart, that we areinvitedtodrawnear,even toourFather. “Behold,whatmannerof lovetheFatherhathbestoweduponus, thatweshouldbecalled thesonsofGod”(1John3:1).

GodistheFatherofallmennaturally,beingtheirCreator.“HavewenotalloneFather?hathnotoneGodcreatedus?” (Mal.2:10). “Butnow,OLord,ThouartourFather;wearetheclay,andThouourPotter;andweallaretheworkofThyhand”(Isa.64:8).Thefactthatsuchverseshavebeen grossly perverted by some holding erroneous views on “theuniversalfatherhoodofGodandbrotherhoodofman,”mustnotcauseustoutterlyrepudiate them.It isourprivilege toassure themostungodlyand abandoned that, if they will but throw down the weapons of theirwarfare and do as the prodigal did, there is a loving Father ready towelcomethem.IfHehearsthecriesoftheravens(Ps.147:9),willHeturnadeafeartotherequestsofarationalcreature?SimonMagus,whilestill“inthegallofbitterness,andinthebondofiniquity,”wasdirectedbyanapostletorepentofhiswickednessandtopraytoGod(Acts8:22,23).

ButthedepthandfullimportofthisinvocationcanbeenteredintoonlybythebelievingChristian,forthereisahigherrelationbetweenhimand

God than that which is merely of nature. First, God is his Fatherspiritually. Second, God is the Father of His elect because He is theFather of their Lord Jesus Christ (Eph. 1:3). Thus Christ expresslyannounced,“IascenduntoMyFather,andyourFather;andtoMyGod,and your God” (John 20:17). Third, God is the Father of His elect byeternaldecree:“HavingpredestinatedusuntotheadoptionofchildrenbyJesusChristtoHimself,accordingtothegoodpleasureofHiswill”(Eph.1:5).Fourth,HeistheFatherofHiselectbyregeneration,whereintheyarebornagainandbecome“partakersoftheDivinenature”(2Pet.1:4).Itiswritten,“Andbecauseyearesons,GodhathsentforththeSpiritofHisSonintoyourhearts,crying,Abba,Father”(Gal.4:6).

Thesewords“OurFather”notonlysignifytheofficethatGodsustainstousbyvirtueof theeverlastingcovenant,but theyalsoclearly implyourobligation.TheyteachusbothhowweoughttodisposeourselvestowardGodwhenwe pray toHim, and the conduct that is becoming to us byvirtueof this relationship.AsHis childrenwemust “honor”Him (evenmore than our human parents; see Ex. 20:12; Eph. 6:1-3), be insubjectiontoHim,delightinHim,andstriveinallthingstopleaseHim.Again,thephrase“OurFather”notonlyteachesusourpersonalinterestinGodHimself,whobygraceisourFather,butitalsoinstructsusofourinterestinourfellowChristians,whoinChristareourbrethren.Itisnotmerely to “my Father” to whom I pray, but to “our Father.”Wemustexpress our love to our brethren by praying for them; we are to be asmuchconcernedabouttheirneedsasweareoverourown.Howmuchisincludedinthesetwowords!

“Whichartinheaven.”Whatablessedbalancethisgivestothepreviousphrase. If that tells us ofGod’s goodness and grace, this speaks ofHisgreatnessandmajesty.IfthatteachesusofthenearnessanddearnessofHisrelationshiptous,thisannouncesHis infiniteelevationaboveus.Ifthe words “Our Father” inspire confidence and love, then the words“whichartinheaven”shouldfilluswithhumilityandawe.Thesearethetwothingsthatshouldeveroccupyourmindsandengageourhearts:thefirst without the second tends toward unholy familiarity; the secondwithout the first produces coldness and dread. By combining themtogether, we are preserved from both evils; and a suitable equipoise is

wrought and maintained in the soul as we duly contemplate both themercyandmightofGod,Hisunfathomable loveandHis immeasurableloftiness. Note how the same blessed balance was preserved by theApostlePaul,whenheemployedthefollowingwordstodescribeGodtheFather: “the God of our Lord Jesus Christ, the Father of glory” (Eph.1:17).

The words “which art in heaven” are not used because He is confinedthere.We are reminded of the words of King Solomon: “But will Godindeed dwell on the earth? behold, the heaven and heaven of heavenscannotcontainThee;howmuch less thishousethatIhavebuilded?”(1Kings8:27).Godisinfiniteandomnipresent.Thereisaparticularsense,though,inwhichtheFatheris“inheaven,”forthatistheplaceinwhichHismajesty and glory aremost eminentlymanifested. “Thus saith theLord,TheheavenisMythrone,andtheearthisMyfootstool”(Isa.66:1).Therealizationofthisshouldfilluswiththedeepestreverenceandawe.The words “which art in heaven” call attention to His providence,declaring the fact that He is directing all things from on high. Thesewords proclaim His ability to undertake for us, for our Father is theAlmighty.“ButourGodisintheheavens:HehathdonewhatsoeverHehathpleased” (Ps. 115:3). Yet though theAlmighty,He is “ourFather.”“Likeasa fatherpitiethhis children, so theLordpitieth themthat fearHim” (Ps. 103:13). “If ye then, being evil, know how to give good giftsuntoyourchildren:howmuchmoreshallyourheavenlyFathergivetheHoly Spirit to them that askHim?” (Luke 11:13). Finally, these blessedwordsremindusthatwearejourneyingthither,forheavenisourhome.

Chapter2–TheFirstPetition

“HallowedbeThyname”—Matthew6:9

“Hallowed be Thy name” is the first of the petitions of Christ’s patternprayer.Theyareseveninnumber,andaresignificantlydividedintotwo

groupsofthreeandfourrespectively:thefirstthreerelatetothecauseofGod;thelastfourrelatetoourowndailyconcerns.Asimilardivisionisdiscernible in the TenCommandments: the first five teach us our dutytowardGod (in the fifth, the parents stand to the child in the place ofGod);thelastfiveteachusourdutytowardneighbors.Ourprimarydutyinprayer is to disregard ourselves and to giveGod the preeminence inourthoughts,desires,andsupplications.Thispetitionnecessarilycomesfirst, for the glorifying of God’s great name is the ultimate end of allthings. All other requests must be subordinate to this one and be inpursuance of it. We cannot pray aright unless the glory of God bedominantinourdesires.WearetocherishadeepsenseoftheineffableholinessofGodandanardent longingforthehonoringof it.Therefore,we must not ask God to bestow anything that would contradict Hisholiness.

“HallowedbeThyname.”Howeasyitistoutterthesewordswithoutanythought of their solemn import! In seeking to ponder them, fourquestionsarenaturallyraised inourminds.First,what ismeantby thewordhallowed?Second,whatissignifiedbyGod’sname?Third,whatisthe import of “hallowedbe Thy name?” Fourth, why does this petitioncomefirst?

First, the word hallowed is a term from Middle English used here totranslate a form of the Greek verb hagiazo. This term is frequentlytranslated“sanctified.”Itmeanstosetapartforasacreduse.”Thus,thewords “hallowed be Thy name” signify the pious desire that God’smatchlessnamemightbereverenced,adored,andglorified,andthatGodmightcauseittobeheldintheutmostrespectandhonor, that its famemightspreadabroadandbemagnified.

Second,thenameofGodstandsforGodHimself,callingtothemindofthebelieverallthatHeis.WeseethisinPsalm5:11:“LetthemalsothatloveThyname [that is,Thyself] be joyful in Thee.” In Psalm 20:1 weread,“ThenameoftheGodofJacobdefendthee,”thatis,maytheGodofJacob Himself defend thee. “The name of the Lord is a strong tower”(Prov.18:10),thatistosay,JehovahHimselfisastrongtower.Thenameof God stands for the Divine perfections. It is striking to observe thatwhenHe“proclaimedthenameoftheLord”toMoses,Godenumerated

Hisownblessedattributes(seeEx.34:5-7).Thisisthetruesignificanceofthe assertion that “they that know Thy name [that is, Thy wondrousperfections]willputtheirtrustinThee”(Ps.9:10).Butmoreparticularly,theDivinenamesetsbeforeusallthatGodhasrevealedtousconcerningHimself.ItisinsuchappellationsandtitlesastheAlmighty,theLordofhosts,Jehovah,theGodofpeace,andourFather thatHehasdisclosedHimselftous.

Third,whatthoughtsdidtheLordJesusintendforustoentertaininourheartswhenHetaughtustopray,“HallowedbeThyname”?First,inthewidest sense, we are to plead thereby that God, “by His overrulingprovidence, direct and dispose of all things to His own glory” (TheWestminster Larger Catechism). Hereby we pray that God HimselfsanctifyHisname—thatHecauseit,byHisprovidenceandgrace, tobeknown and adored through the preaching of His Law and Gospel.Furthermore,wepraythatHisnamemightbesanctifiedandmagnifiedinandbyus.Not thatwe canaddanything toGod’s essentialholiness,butwecanandshouldpromote themanifestativegloryofHisholiness.Thatiswhyweareexhortedthus:“GiveuntotheLordtheglorydueuntoHis name” (Ps. 96:8). We do not have the power within ourselves tohallow the name of our God. Yet Christ instructs us, by putting animperative,passiveverbinourmouths,tocommandourFather,saying,“LetThynamebehallowed!”Inthismandatorypetition,wearetaughttocalluponourFathertodowhatHemustdo,accordingtothetenorofthewords that He spoke through Isaiah: “And concerning the work ofMyhandscommand yeMe” (Isa.45:11)! It is becauseGod’snamemustbehallowed amongHis creatures that ourMaster instructs us so to pray.“AndthisistheconfidencethatwehaveinHim,that,ifweaskanythingaccordingtoHiswill,Hehearethus”(1John5:14).SinceourGodhassoclearlystatedHismind,everytruebelievermustdesirethehallowingofGod’snameamongmenandmustbedeterminedtoadvancetherevealedgloryofGodontheearth.Wearetodothisespeciallybyprayer,sincethepower to accomplish this great end resides only in God Himself. ByprayerwereceivetheempoweringoftheHolySpirittohallowandglorifyGodinourownthoughts,words,anddeeds.

Bypraying,“hallowedbeThyname,”webegthatGod,whoismostholy

andglorious,mightenableustoacknowledgeandhonorHimassuch.AsMantonforcefullyexpressedit,

“In this petition the glory ofGod is both desired and promised on ourpart; for every prayer is both an expression of a desire and also animplicit vow or solemn obligation that we take upon ourselves toprosecute what we ask. Prayer is a preaching to ourselves in God’shearing:wespeaktoGodtowarnourselves—notforHisinformation,butforouredification.”

Alas,thatthisnecessaryimplicationofprayerisnotmoreinsisteduponinthepulpittoday,andmoreclearlyperceivedinthepew!WebutmockGodifwepresenttoHimpiouswordsandhavenointentionofstrivingwithourmighttoliveinharmonywiththem.

For us to hallow or sanctify His name means that we give God thesupremeplace,thatwesetHimaboveallelseinourthoughts,affections,and lives.Thishighpurposeof life is antithetical to the exampleof thebuildersof thetowerofBabel,whosaid,“Letusmakeus aname(Gen.11:4),andofNebuchadnezzar,whosaid,“IsnotthisgreatBabylon,thatIhavebuilt for thehouseof thekingdombythemightofmypower,andfor the honour of my majesty?” (Dan. 4:30). The Apostle Petercommandsusto“sanctifytheLordGodin[our]hearts”(1Pet.3:15).AnaweofHismajestyandholinessshouldsofillourheartsthatourwholeinner beings bow in entire and willing subjection to Him. For this wemustpray,strivingtoobtainrightviewsandadeeperknowledgeofHim,thatwemayworshipHimarightandserveHimacceptably.

Thispetitionnotonlyexpresses thedesire thatGodsanctifyHimself inandthroughus,enablingustoglorifyHim,butitalsovoicesourlongingthatothersmayknow,adore,andglorifyHim.

“IntheuseofthispetitionwepraythatthegloryofGodmaybemoreandmore displayed and advanced in the world in the course of Hisprovidence, thatHisWordmay run and be glorified in the conversionandsanctificationofsinners,thattheremaybeanincreaseofholinessinallHispeople,andthatallprofanationof thenameofGodamongmenmaybepreventedandremoved”(JohnGill).

Thus, this petition includes the asking of God to grant all neededeffusionsoftheSpirit,toraiseupfaithfulpastors,tomoveHischurchestomaintainaScripturaldiscipline,andtostirupthesaintstoanexerciseoftheirgraces.

Fourth, it is now obvious why this is the first petition in the Lord’sPrayer,foritprovidestheonlylegitimatebasisforallourotherrequests.ThegloryofGodistobeourchiefandgreatconcern.WhenweofferthispetitiontoourheavenlyFather,wearesaying,“Whatevercomes tome,howeverlowImaysink,nomatterhowdeepthewatersbethroughwhichImaybecalledtopass,Lord,magnifyThyselfinandthroughme.”MarkhowblessedlythisspiritwasexemplifiedbyourperfectSavior: “NowisMysoultroubled;andwhatshallIsay?Father,saveMefromthishour:butforthiscausecameIuntothishour.Father,glorifyThyname”(John12:27, 28). Though it was necessary for Him to be baptized with thebaptismofsuffering,yettheFather’sglorywasChrist’sgreatconcern.

Thefollowingwordsbeautifullysummarizethemeaningofthispetition:

“OLord,openoureyes thatwemayknowTheearightandmaydiscernThypower,wisdom, justice, andmercy;andenlargeourhearts thatwemaysanctifyThee inouraffections,bymakingTheeour fear, love, joy,and confidence; and open our lips that we may bless Thee for Thineinfinitegoodness;yea,OLord,openoureyesthatwemayseeTheeinallThyworks,andinclineourwillswithreverenceforThynameappearinginThyworks,andgrantthatwhenweuseanyoneofthem,thatwemayhonourTheeinoursoberandsanctifiedusethereof”(W.Perkins).

In conclusion, let us point out very briefly the uses to bemade of thispetition.(1)Ourpastfailuresaretobebewailedandconfessed.Wearetohumble ourselves for those sins whereby we have hindered God’smanifestative glory and profaned His name, such as pride of heart,coldnessofzeal, stubbornnessofwill,and impietyof life. (2)Weare toearnestly seek those graceswherebywemay hallowHis name: a fullerknowledgeofHimself, an increaseofholy fear in ourhearts; increasedfaith, hope, love, and worship; and the right use of His gifts. (3) Ourduties are to be faithfully practiced, that there may be nothing in ourconduct that would cause His name to be blasphemed by unbelievers

(Rom.2:24).“Whetherthereforeyeeat,ordrink,orwhatsoeveryedo,doalltothegloryofGod”(1Cor.10:31).

Chapter3–TheSecondPetition

“ThyKingdomcome”—Matthew6:10

ThesecondpetitionisthemostbriefandyetthemostcomprehensiveonecontainedinourLord’sPrayer.Nevertheless,itisstrangeandsadthat,insome circles, it is the least understood and themost controverted. Thefollowing questions call for careful consideration. First, what is therelationship between this petition and the one preceding it? Second,whose Kingdom is here in view? Third, exactly what is meant by thewords, “Thy Kingdom“? Fourth, in what sense or senses are we tounderstandthewords,“ThyKingdomcome“?

The firstpetition, “HallowedbeThyname,” concernsGod’sglory itself,whereas the second and third have respect to themeans whereby Hisglory is to be manifested and promoted on earth. God’s name ismanifestatively glorified here only in the proportion in which HisKingdom comes to us and His will is done by us. The relationshipbetweenthispetitionandtheformerone,then,isquiteapparent.Christteachesustoprayfirst forthesanctifyingofGod’sgreatname;thenHedirectsustopraysubsequentlyforthemeansthereto.Amongthemeansfor promoting God’s glory, none is so influential as the coming of HisKingdom.Henceweareexhorted,“ButseekyefirsttheKingdomofGodandHisrighteousness”(Matthew6:33).ButthoughmenoughttoglorifyGod’s name upon earth, yet of themselves they cannot do so. God’sKingdommustfirstbesetupintheirhearts.GodcannotbehonoredbyusuntilwevoluntarilysubmittoHisruleoverus.

“Thy Kingdom come.” Whose Kingdom is being referred to here?Obviously, it is thatofGod theFather, yet it is not to be thought of as

somethingseparatefromtheKingdomoftheSon.TheFather’sKingdomisnomoredistinct fromChrist’s than“theChurchof the livingGod” (1Tim.3:15)issomethingotherthantheBodyofChrist,orthanthe“Gospelof God” (Rom. 1:1) is something different from “the Gospel of Christ”(Rom. 1:16), or than “the Word of Christ” (Col. 3:16) is to bedistinguishedfromtheWordofGod.ButChristdoesmean,bythewords“Thy Kingdom,” to distinguish sharply the Kingdom of God from thekingdomofSatan (Matthew12:25-28),which isakingdomofdarknessand disorder. Satan’s kingdom is not only opposite in character, but italsostandsinbelligerentoppositiontotheKingdomofGod.

TheFather’sKingdomis,firstandmoregenerally,Hisuniversalrule,Hisabsolutedominionover all creatures and things. “Thine,OLord, is thegreatness,andthepower,andtheglory,andthevictory,andthemajesty:for all that is in the heaven and in the earth is Thine; Thine is theKingdom, O Lord, and Thou art exalted as Head above all” (1 Chron.29:11). Second, and more specifically, it is the external sphere of Hisgraceonearth,whereHeisostensiblyacknowledged(seeMatthew13:11andMark 4:11 in their contexts). Third, andmore definitely still, it isGod’sspiritualandinternalKingdom,whichisenteredbyregeneration.“ExceptamanbebornofwaterandoftheSpirit,hecannotenterintotheKingdomofGod”(John3:5).

NowastheFatherandtheSonareoneinnature,soisTheirKingdomthesame;andthusitappearsineachofitsaspects.Concerningtheaspectofprovidence, we read, “My Father worketh hitherto, and I work” (John5:17),signifyingcooperation in thegovernmentof theworld (Heb. 1:3).ChristnowholdsthemediatorialofficeofaKingbyvirtueofHisFather’sappointment (Luke 22:29) and establishment (Ps. 2:6). When theKingdom is viewed very specifically as a reign of grace set up in theheartsofGod’speople, it isrightlycalledboth“theKingdomofGod”(1Cor. 4:20) and “theKingdomofHis dear Son” (Col. 1:13). Viewing theKingdominregardtoitsultimateeternalglory,ChristsaysthatHeshalldrinkthefruitofthevinewithus“in[His]Father’sKingdom”(Matthew26:29), yet it is also called “the everlasting Kingdom of our Lord andSaviourJesusChrist”(2Pet.1:11).Thusitshouldseemperfectlynaturaltouswhenwereadthesewords:“Thekingdomsofthisworldarebecome

thekingdomsofourLord,andofHisChrist”(Rev.11:15).

Onemay ask, “Which aspect of theKingdom is here prayed for as yetfuture?Certainly not its providential aspect, since that has existed andcontinuedfromthebeginning.TheKingdommust,then,befutureinthesensethatGod’sreignofgraceistobeconsummatedintheeternalgloryofHisKingdominthenewheavensandnewearth(2Pet.3:13).Thereisto be a voluntary surrender of thewholeman—spirit and body—to therevealedwill ofGod, so thatHis ruleoverus is entire.But ifweare toexperience and enjoy the eternal glory of God’s Kingdom, we mustpersonally submit to His gracious reign in this life. The nature of thisreign is summed up in three characteristics: “the Kingdom of God is…righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17). Aperson experiencing this present reign of grace is characterized byrighteousnessinthattherighteousnessofChristisimputedtohimasonewho, by faith, has become His willing subject; furthermore, he alsopossessestherighteousnessofagoodconsciencebecausetheHolySpirithassanctifiedhim,thatis,hassethimaparttoanewlifeofholinesstothegloryofGod.Suchaperson isalsocharacterizedbypeace:peaceofconscience toward God, peaceful relations with God’s people, and thepursuitofpeacewithallhisfellowcreatures(Heb.12:14).Thispersonal,godly peace is maintained by attention to all the duties of love (Luke10:27; Rom. 13:8). As the result of righteousness and peace, such apersonisalsocharacterizedbyjoyintheHolySpirit,adelightinginGodinallthestatesandvicissitudesoflife(Phil.4:10-14;1Tim.6:6-10).

There is a threefold application when we pray, “Thy Kingdom come.”First,itappliestotheexternalsphereofGod’sgracehereonearth:“LetThyGospel be preached and the power of Thy Spirit attend it; let ThyChurch be strengthened; let Thy cause on earth be advanced and theworks of Satan be destroyed!” Second, it applies to God’s internalKingdom, that is,His spiritual reignof gracewithin thehearts ofmen:“Let Thy throne be established in our hearts; let Thy laws beadministered in our lives and Thy name be magnified by our walk.”Third, it applies to God’s Kingdom in its future glory: “Let theDay behastenedwhenSatanandhishostsshallbecompletelyvanquished,whenThypeopleshallbedonewithsinningforever,andwhenChristshallsee

ofthetravailofHissoul,andshallbesatisfied”’(Isa.53:11).

God’s Kingdom comes progressively to individuals in the followingdegreesorstages: (1)Godgives tomen theoutwardmeansof salvation(Rom. 10:13-17); (2) the preached Word enters the mind, so that themysteries of the Gospel are understood (Matthew 13:23; Heb. 6:4-6;10:32); (3) the Holy Spirit regenerates men, so that they enter theKingdomofGodaswillingsubjectsofHisgraciousreign(John1:12,13;3:3,5);(4)atdeath,thespiritsoftheredeemedarefreedfromsin(Rom.7:24,25;Heb.12:23);and(5)attheresurrection,theredeemedshallbefullyglorified(Rom.8:23).

“OLord,letThyKingdomcometouswhoarestrangersandpilgrimshereonearth:prepareusforitandconductusintoit,thatbeyetoutsideofit;renewusbyThySpiritthatwemaybesubjecttoThywill;confirmuswhoareintheway,thatoursoulsafterthislife,andbothsoulandbodyintheDay of Judgment, may be fully glorified: yea, Lord, hasten thisglorificationtousandallThineelect”(W.Perkins).

Wesayagainthat,thoughthisisthemostbriefofthepetitions,itisalsothemostcomprehensive.Inpraying,“ThyKingdomcome,”wepleadforthepowerandblessingoftheHolySpirittoattendthepreachingof theWord,fortheChurchtobefurnishedwithGod-givenandGod-equippedofficers,fortheordinancestobepurelyadministered, foranincreaseofspiritual gifts andgraces inChrist’smembers,and for theoverthrowofChrist’senemies.ThuswepraythattheKingdomofgracemaybefurtherextended till the whole of God’s elect are brought into it. Also, bynecessary implication, we pray that God will wean us more and morefromtheperishingthingsofthisworld.

In conclusion, let us point out some of theuses to which this petitionshouldbeput.First,weoughttobewailandconfessourownfailures topromote the Kingdom of God, and those of others. It is our duty toconfess before God our wretched, natural depravity and the awfulproclivityofourfleshtoservesinandtheinterestsofSatan(Rom.7:14-24). We ought to mourn the sad state of the world and its woefultransgressions of God’s Law, by which God is dishonored and thekingdomof Satan furthered (Ps. 119:136;Mark 3:5). Second,we are to

earnestly seek those graces that will make our lives a sanctifyinginfluenceintheworld,inorderthatGod’sKingdommightbebothbuiltand maintained. We are to endeavor to so subject ourselves to thecommandmentsofChristthatwearewhollyruledbyHim,alwaysreadytodoHisbidding(Rom.6:13).Third,havingprayedforGod’senabling,weare toperformall thedutiesappointed tousbyGod,bringingforththe fruits that pertain toGod’s Kingdom (Matthew 21:43; Rom. 14:17).Thisweare todowithalldiligence (Eccl.9:10;Col. 3:17), using all theDivinelyappointedmeansforthefurtheringofGod’sKingdom.

This second petition is well summarized in The Westminster ShorterCatechism:

“In the second petition… we pray, that Satan’s kingdom may bedestroyed; and that the Kingdom of gracemay be advanced, ourselvesandothersbroughtintoit,andkeptinit;andthattheKingdomofglorymaybehastened.”

Chapter3–TheSecondPetition

“ThyKingdomcome”—Matthew6:10

ThesecondpetitionisthemostbriefandyetthemostcomprehensiveonecontainedinourLord’sPrayer.Nevertheless,itisstrangeandsadthat,insome circles, it is the least understood and themost controverted. Thefollowing questions call for careful consideration. First, what is therelationship between this petition and the one preceding it? Second,whose Kingdom is here in view? Third, exactly what is meant by thewords, “Thy Kingdom“? Fourth, in what sense or senses are we tounderstandthewords,“ThyKingdomcome“?

The firstpetition, “HallowedbeThyname,” concernsGod’sglory itself,whereas the second and third have respect to themeans whereby His

glory is to be manifested and promoted on earth. God’s name ismanifestatively glorified here only in the proportion in which HisKingdom comes to us and His will is done by us. The relationshipbetweenthispetitionandtheformerone,then,isquiteapparent.Christteachesustoprayfirst forthesanctifyingofGod’sgreatname;thenHedirectsustopraysubsequentlyforthemeansthereto.Amongthemeansfor promoting God’s glory, none is so influential as the coming of HisKingdom.Henceweareexhorted,“ButseekyefirsttheKingdomofGodandHisrighteousness”(Matthew6:33).ButthoughmenoughttoglorifyGod’s name upon earth, yet of themselves they cannot do so. God’sKingdommustfirstbesetupintheirhearts.GodcannotbehonoredbyusuntilwevoluntarilysubmittoHisruleoverus.

“Thy Kingdom come.” Whose Kingdom is being referred to here?Obviously, it is thatofGod theFather, yet it is not to be thought of assomethingseparatefromtheKingdomoftheSon.TheFather’sKingdomisnomoredistinct fromChrist’s than“theChurchof the livingGod” (1Tim.3:15)issomethingotherthantheBodyofChrist,orthanthe“Gospelof God” (Rom. 1:1) is something different from “the Gospel of Christ”(Rom. 1:16), or than “the Word of Christ” (Col. 3:16) is to bedistinguishedfromtheWordofGod.ButChristdoesmean,bythewords“Thy Kingdom,” to distinguish sharply the Kingdom of God from thekingdomofSatan (Matthew12:25-28),which isakingdomofdarknessand disorder. Satan’s kingdom is not only opposite in character, but italsostandsinbelligerentoppositiontotheKingdomofGod.

TheFather’sKingdomis,firstandmoregenerally,Hisuniversalrule,Hisabsolutedominionover all creatures and things. “Thine,OLord, is thegreatness,andthepower,andtheglory,andthevictory,andthemajesty:for all that is in the heaven and in the earth is Thine; Thine is theKingdom, O Lord, and Thou art exalted as Head above all” (1 Chron.29:11). Second, and more specifically, it is the external sphere of Hisgraceonearth,whereHeisostensiblyacknowledged(seeMatthew13:11andMark 4:11 in their contexts). Third, andmore definitely still, it isGod’sspiritualandinternalKingdom,whichisenteredbyregeneration.“ExceptamanbebornofwaterandoftheSpirit,hecannotenterintotheKingdomofGod”(John3:5).

NowastheFatherandtheSonareoneinnature,soisTheirKingdomthesame;andthusitappearsineachofitsaspects.Concerningtheaspectofprovidence, we read, “My Father worketh hitherto, and I work” (John5:17),signifyingcooperation in thegovernmentof theworld (Heb. 1:3).ChristnowholdsthemediatorialofficeofaKingbyvirtueofHisFather’sappointment (Luke 22:29) and establishment (Ps. 2:6). When theKingdom is viewed very specifically as a reign of grace set up in theheartsofGod’speople, it isrightlycalledboth“theKingdomofGod”(1Cor. 4:20) and “theKingdomofHis dear Son” (Col. 1:13). Viewing theKingdominregardtoitsultimateeternalglory,ChristsaysthatHeshalldrinkthefruitofthevinewithus“in[His]Father’sKingdom”(Matthew26:29), yet it is also called “the everlasting Kingdom of our Lord andSaviourJesusChrist”(2Pet.1:11).Thusitshouldseemperfectlynaturaltouswhenwereadthesewords:“ThekingdomsofthisworldarebecomethekingdomsofourLord,andofHisChrist”(Rev.11:15).

Onemay ask, “Which aspect of theKingdom is here prayed for as yetfuture?Certainly not its providential aspect, since that has existed andcontinuedfromthebeginning.TheKingdommust,then,befutureinthesensethatGod’sreignofgraceistobeconsummatedintheeternalgloryofHisKingdominthenewheavensandnewearth(2Pet.3:13).Thereisto be a voluntary surrender of thewholeman—spirit and body—to therevealedwill ofGod, so thatHis ruleoverus is entire.But ifweare toexperience and enjoy the eternal glory of God’s Kingdom, we mustpersonally submit to His gracious reign in this life. The nature of thisreign is summed up in three characteristics: “the Kingdom of God is…righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17). Aperson experiencing this present reign of grace is characterized byrighteousnessinthattherighteousnessofChristisimputedtohimasonewho, by faith, has become His willing subject; furthermore, he alsopossessestherighteousnessofagoodconsciencebecausetheHolySpirithassanctifiedhim,thatis,hassethimaparttoanewlifeofholinesstothegloryofGod.Suchaperson isalsocharacterizedbypeace:peaceofconscience toward God, peaceful relations with God’s people, and thepursuitofpeacewithallhisfellowcreatures(Heb.12:14).Thispersonal,godly peace is maintained by attention to all the duties of love (Luke10:27; Rom. 13:8). As the result of righteousness and peace, such a

personisalsocharacterizedbyjoyintheHolySpirit,adelightinginGodinallthestatesandvicissitudesoflife(Phil.4:10-14;1Tim.6:6-10).

There is a threefold application when we pray, “Thy Kingdom come.”First,itappliestotheexternalsphereofGod’sgracehereonearth:“LetThyGospel be preached and the power of Thy Spirit attend it; let ThyChurch be strengthened; let Thy cause on earth be advanced and theworks of Satan be destroyed!” Second, it applies to God’s internalKingdom, that is,His spiritual reignof gracewithin thehearts ofmen:“Let Thy throne be established in our hearts; let Thy laws beadministered in our lives and Thy name be magnified by our walk.”Third, it applies to God’s Kingdom in its future glory: “Let theDay behastenedwhenSatanandhishostsshallbecompletelyvanquished,whenThypeopleshallbedonewithsinningforever,andwhenChristshallseeofthetravailofHissoul,andshallbesatisfied”’(Isa.53:11).

God’s Kingdom comes progressively to individuals in the followingdegreesorstages: (1)Godgives tomen theoutwardmeansof salvation(Rom. 10:13-17); (2) the preached Word enters the mind, so that themysteries of the Gospel are understood (Matthew 13:23; Heb. 6:4-6;10:32); (3) the Holy Spirit regenerates men, so that they enter theKingdomofGodaswillingsubjectsofHisgraciousreign(John1:12,13;3:3,5);(4)atdeath,thespiritsoftheredeemedarefreedfromsin(Rom.7:24,25;Heb.12:23);and(5)attheresurrection,theredeemedshallbefullyglorified(Rom.8:23).

“OLord,letThyKingdomcometouswhoarestrangersandpilgrimshereonearth:prepareusforitandconductusintoit,thatbeyetoutsideofit;renewusbyThySpiritthatwemaybesubjecttoThywill;confirmuswhoareintheway,thatoursoulsafterthislife,andbothsoulandbodyintheDay of Judgment, may be fully glorified: yea, Lord, hasten thisglorificationtousandallThineelect”(W.Perkins).

Wesayagainthat,thoughthisisthemostbriefofthepetitions,itisalsothemostcomprehensive.Inpraying,“ThyKingdomcome,”wepleadforthepowerandblessingoftheHolySpirittoattendthepreachingof theWord,fortheChurchtobefurnishedwithGod-givenandGod-equippedofficers,fortheordinancestobepurelyadministered, foranincreaseof

spiritual gifts andgraces inChrist’smembers,and for theoverthrowofChrist’senemies.ThuswepraythattheKingdomofgracemaybefurtherextended till the whole of God’s elect are brought into it. Also, bynecessary implication, we pray that God will wean us more and morefromtheperishingthingsofthisworld.

In conclusion, let us point out some of theuses to which this petitionshouldbeput.First,weoughttobewailandconfessourownfailures topromote the Kingdom of God, and those of others. It is our duty toconfess before God our wretched, natural depravity and the awfulproclivityofourfleshtoservesinandtheinterestsofSatan(Rom.7:14-24). We ought to mourn the sad state of the world and its woefultransgressions of God’s Law, by which God is dishonored and thekingdomof Satan furthered (Ps. 119:136;Mark 3:5). Second,we are toearnestly seek those graces that will make our lives a sanctifyinginfluenceintheworld,inorderthatGod’sKingdommightbebothbuiltand maintained. We are to endeavor to so subject ourselves to thecommandmentsofChristthatwearewhollyruledbyHim,alwaysreadytodoHisbidding(Rom.6:13).Third,havingprayedforGod’senabling,weare toperformall thedutiesappointed tousbyGod,bringingforththe fruits that pertain toGod’s Kingdom (Matthew 21:43; Rom. 14:17).Thisweare todowithalldiligence (Eccl.9:10;Col. 3:17), using all theDivinelyappointedmeansforthefurtheringofGod’sKingdom.

This second petition is well summarized in The Westminster ShorterCatechism:

“In the second petition… we pray, that Satan’s kingdom may bedestroyed; and that the Kingdom of gracemay be advanced, ourselvesandothersbroughtintoit,andkeptinit;andthattheKingdomofglorymaybehastened.”

Chapter4–TheThirdPetition

“Thywillbedoneinearth,asitisinheaven”—Matthew6:10

Theconnectionbetweenthisthirdpetitionandtheprecedingonesisnotdifficult totrace.Thefirstconcernofourhearts,aswellasourprayers,mustbeforGod’sglory.LongingsafterGod’sKingdomnaturallyfollow,asdohonestendeavorstoserveHimwhileweremainonthisearth.Theglory of God is the great object of our desires. The coming andenlargementofHisKingdomarethechiefmeansbywhichGod’sgloryismanifestatively secured.Ourpersonalobediencemakes itmanifest thatHisKingdomhascometous.WhenGod’sKingdomreallycomestoone’ssoul, he must, of necessity, be brought into obedience to its laws andordinances. It is worse than useless to call God our King if Hiscommandmentsaredisregardedby us.Broadly speaking, there are twopartstothispetition:(1)arequest for thespiritofobedience;and(2)astatementofthemannerinwhichobedienceistoberendered.

“Thywill bedone.”This clausemaypresent adifficulty to a fewof ourreaders,whomayask,“IsnotGod’swillalwaysdone?”Inonerespectitis,butinanotherrespectitisnot.ScripturepresentsthewillofGodfromtwo distinct viewpoints: His secret will and His revealed will, or HisdecretiveandHispreceptivewill.HissecretordecretivewillistheruleofHisownactions:increation(Rev.4:11),inprovidence(Dan.4:35),andingrace (Rom. 9:15). That which God has decreed is always unknown tomenuntilrevealedbypropheciesofthingstocomeorbyeventsastheytranspire.Ontheotherhand,God’srevealedorpreceptivewillistheruleforouractions,GodhavingmadeknownintheScripturesthatwhichispleasinginHissight.

ThesecretordecretivewillofGodisalwaysdone,equallyonearthasinheaven, fornonecan thwartorevenhinder it. It isequallyevident thatGod’s revealed will is violated every time one of His precepts isdisobeyed.ThisdistinctionwasclearlydrawnwhenMosessaidtoIsrael,“ThesecretthingsbelonguntotheLordourGod;butthosethingswhicharerevealedbelonguntousandtoourchildrenforever,thatwemaydoallthewordsofthisLaw”(Deut.29:29).Thisdistinctionisalsofoundinthe use of the word counsel. “My counsel [God’s eternal decree] shallstand,andIwill doallMypleasure” (Isa. 46:10), says Jehovah.But inLuke 7:30 we read that “the Pharisees and lawyers rejected [that is,

frustrated]thecounsel[orrevealedwill]ofGod”astothemselves,beingnotbaptizedbyJohn.Ontheonehandweread,“ForwhohathresistedHiswill?”(Rom.9:19).Ontheotherhandwearetold,“Forthisisthewillof God, even your sanctification” (1 Thess. 4:3). The revealed orpreceptive will of God is stated in God’sWord, defining our duty andmakingknownthepathinwhichweshouldwalk.GodhasprovidedHisWordastheappointedmeansfortherenewingofourminds.AlayingupofGod’spreceptsintheheart(Ps.119:11)isessentialtothetransformingof one’s character and conduct; this vital discipline is an absoluteprerequisite to our proving, in our own Christian experience, “what isthatgood,andacceptable,andperfect,willofGod”(Rom.12:2).

ThewillofGod,then,isaphrasethat,takenbyitself,mayexpresseitherwhatGodhaspurposedtodoorwhatHehascommandedtobedonebyus.WithregardtothewillofGod in the first sense, italways is,alwayshasbeen,andevershallbedoneuponearthasitisinheaven,forneitherhumanpolicynor infernalpowercanprevent it.Thetextnowbeforeuscontains a prayer that wemight be brought into complete accord withGod’srevealedwill.WedothewillofGodwhen,outofadueregardforHis authority, we regulate our own thoughts and conduct by Hiscommandments. Such is our bounden duty, and it should ever be ourferventdesireanddiligentendeavorsotodo.WemockGodifwepresentthis request and then fail to make the conforming of ourselves to Hisrevealedwill ourmain business. Ponder our Lord’s solemnwarning inMatthew15:1-9(cf.Matthew25:31-46andLuke6:46-49).

“Thywillbedoneinearth.”TheonewhosincerelypraysthisnecessarilyintimateshisunreservedsurrendertoGod;heimplieshisrenunciationofthewillofSatan(2Tim.2:26)andofhisowncorruptinclinations(1Pet.4:2),andhisrejectionofallthingsopposedtoGod.Nevertheless,suchasoulispainfullyconsciousthatthereisstillmuchinhimthatisinconflictwith God. He therefore humbly and contritely acknowledges that hecannot do His Father’s will without Divine assistance, and that heearnestly desires and seeks enabling grace. Possibly the meaning andscope of this petition will best be opened up if we express it thus: OFather,letThywillberevealedtome,letitbewroughtinme,andletitbeperformedbyme.

Froma positive perspective,whenwepray, “Thywill be done,”we begGodforspiritualwisdomtolearnHiswill:“MakemetounderstandthewayofThyprecepts… .Teachme,OLord, thewayofThy statutes (Ps.119:27,33).Also,webegGodforspiritualinclinationtowardHiswill:“Iwill run the way of Thy commandments, when Thou shalt enlarge myheart…. Incline my heart unto Thy testimonies” (Ps. 119:32, 36).Furthermore,webegGodforspiritualstrength toperformHisbidding:“Quicken Thou me according to Thy Word… .strengthen Thou meaccordinguntoThyWord”(Ps.119:25,28;cf.Phil.2:12,13;Heb.13:20,21).OurLordteachesustopray,“Thywillbedoneinearth,”becausethisis the place of our discipleship. This is the realm in which we are topractice self-denial. If we do not do His will here, we never shall inheaven.

“As it is in heaven.” The standard by which we are to measure ourattemptsatdoingGod’swillonearthisnothinglessthantheconductofthe saints and angels in heaven. How is God’s will done in heaven?Certainlyitisnotdonereluctantlyorsullenly,norisitdonehypocriticallyor Pharisaically.Wemay be sure that it is executed neither tardily norfitfully,neitherpartiallynorfragmentarily.Intheheavenlycourts,God’swill isperformedgladlyand joyfully.Boththe four livingcreatures(notbeasts)and the twenty-four elders inRevelation 5:8-14 are depicted asrendering worship and service together. Yet heavenly adoration andobedience are rendered humbly and reverently, for the seraphim veiltheir faces before the Lord (Isa. 6:2). There God’s commands areexecutedwith alacrity, for Isaiah says that one of the seraphim flew tohimfromtheDivinepresence(Isa.6:6).ThereGodislaudedconstantlyanduntiringly.“Thereforeare[thesaints]beforethethroneofGod,andserveHimdayandnightinHistemple”(Rev.7:15).TheangelsobeyGodpromptly,wholly,perfectly,andwithineffabledelight.Butwearesinfuland full of infirmities.Withwhat propriety, then, can the obedience ofcelestial beingsbeproposedas apresent example forus?We raise thisquestion not as a concession to our imperfections, but because honestsoulsareexercisedbyit.

First, this standard is set before us to sweeten our subjection to theDivine will, for we on earth are set nomore demanding task than are

thoseinheaven.HeaveniswhatitisbecausethewillofGodisdonebyallwho dwell there. Themeasure in which a foretaste of its blissmay beobtained by us upon earthwill be determined largely by the degree towhichweperformheretheDivinebidding.Second,thisstandardisgivento showus the blessed reasonableness of our obedience toGod. “Blessthe Lord, ye His angels, that excel in strength, that do Hiscommandments, hearkening unto the voice ofHisWord” (Ps. 103:20).ThencanGodrequirelessofus?Ifwearetohavecommunionwiththeangelsinglory,thenwemustbeconformedtothemingrace.Third,itisgiven as the standard at which wemust ever aim. Paul says, “For thiscausewe…donotceasetopray foryou…ThatyemightwalkworthyoftheLorduntoallpleasing…,thatyemaystandperfectandcomplete inall thewillofGod”(Col.1:9,10;4:12).Fourth, thisstandardisgiventoteach us not onlywhat to do, buthow to do it.We are to imitate theangelsinthemanneroftheirobedience,thoughwecannotequaltheminmeasureordegree.

“Thywillbedoneinearth,asitisinheaven.”Weighthisattentivelyinthelightofwhatprecedes.First,wearetaughttopray,“OurFatherwhichartin heaven”; then should we not do His will? We must, if we are Hischildren, for disobedience is thatwhich characterizesHis enemies.Didnot His own dear Son render Him perfect obedience? And it shoulddelightustostrivetorenderHimthequalityofdevotiontowhichHeisaccustomedintheplaceofHispeculiarabode,theseatofourfuturebliss.Second,sincewearetaughttopray,“Hallowedbethyname,”doesnotarealconcernforGod’sgloryobligeustomakeaconformitytoHiswilloursupremequest?WecertainlymustifwedesiretohonorGod,fornothingdishonors Him more than self-will and defiance. Third, since we areinstructedtopray,“ThyKingdomcome,”shouldwenotseektobeinfullsubjection to its laws and ordinances? We must, if we are subjectsthereof,foritisonlyalienatedrebelswhodespiseHisscepter.

Chapter5–TheFourthPetition

“Giveusthisdayourdailybread”—Matthew6:11

Weturnourattentiontothosepetitionsthatmoreimmediatelyconcernourselves.ThefactthatourLordplacedthreepetitionsthatrelatedirectlytoGod’slegitimateinterestsfirstshouldsufficientlyindicatetousthatwemust labor in prayer to promote the manifestative glory of God, toadvance His Kingdom, and to do His will before we are permitted tosupplicate for our own needs. These petitions that more immediatelyconcern ourselves are four in number, and in them we may clearlydiscernanimpliedreferencetoeachofthePersonsoftheblessedTrinity.OurtemporalneedsaresuppliedbythekindnessoftheFather.Oursinsare forgiven through themediation of the Son.We are preserved fromtemptationanddeliveredfromevilbythegraciousoperationsoftheHolySpirit.Letuscarefullynotetheproportionthatisobservedinthese lastfourpetitions:oneofthemconcernsourbodilyneeds;threerelatetotheconcerns of the soul. This teaches us that in prayer, as in all otheractivities of life, temporal concerns are to be subordinated to spiritualconcerns.

“Giveusthisdayourdailybread.”Perhapsitwillbehelpfulifwebeginbyraisinganumberofquestions.First,whydoesthisrequestforthesupplyofbodilyneedscomebeforethosepetitionsthatconcerntheneedsofthesoul? Second, what is signified by, and included in, the term bread?Third, inwhatsensemaywesuitablybegGodforourdailybreadwhenwealreadyhaveasupplyonhand?Fourth,howcanbreadbeaDivinegiftifweearnthesamebyourownlabors?Fifth,whatisourLordinculcatingby restricting the request to “our daily bread”? Before attempting toanswer these queries let us say that, with almost all of the best of thecommentators,weregardtheprimereferenceasbeingtomaterialbreadratherthantospiritual.

MatthewHenryhasastutelypointedoutthatthereasonthisrequestforthesupplyofourphysicalneedsheadsthelastfourpetitionsisthat“ournatural [well-being] is necessary [for] our spiritual well-being in thisworld.”Inotherwords,Godgrantstousthephysicalthingsofthislifeashelpstothedischargeofourspiritualduties.AndsincetheyaregivenbyHim,theyaretobeemployedinHisservice.WhatgraciousconsiderationGodshowstowardourweakness:weareunaptandunfittoperformour

higherduties ifdeprivedof the thingsneeded for thesustenanceofourbodilyexistence.Wemayalsorightlyinferthatthispetitioncomesfirstinorder to promote the steady growth and strengthening of our faith.Perceiving the goodness and faithfulness ofGod in supplying our dailyphysical needs, we are encouraged and stimulated to ask for higherblessings(cf.Acts17:25-28).

“Ourdailybread” refersprimarily to the supplyof our temporalneeds.With theHebrews,breadwas a generic term, signifying the necessitiesandconveniencesof this life (Gen. 3:19; 28:20), such as food, raiment,andhousing. Inherent in theuseof thespecific termbread rather thanthemore general term food is an emphasis teaching us to ask not fordaintiesorforriches,butforthatwhichiswholesomeandneedful.Breadhere includes health and appetite, apart from which food does us nogood.Italsotakesintoaccountournourishment:forthiscomesnotfromthefoodalone,nordoesitliewithinthepowerofman’swill.HenceGod’sblessing on it is to be sought. “For every creature of God is good, andnothing to be refused, if it be received with thanksgiving: For it issanctifiedbytheWordofGodandprayer”(1Tim.4:4,5).

In begging God to give us our daily bread, we ask that He mightgraciouslyprovideuswithaportionofoutward things suchasHe seeswillbebestsuitedtoourcallingandstation.“Givemeneitherpovertynorriches; feed me with food convenient for me: Lest I be full, and denyThee,andsay,WhoistheLord?orlestIbepoor,andsteal,andtakethename of my God in vain” (Prov. 30:8, 9). If God grants us thesuperfluitiesoflife,wearetobethankful,andmustendeavortousethemtoHisglory;butwemustnotaskforthem.“Andhavingfoodandraimentlet us be therewith content” (1 Tim. 6:8).We are to ask for “our dailybread.”It is tobeobtainednotbytheft,norbytakingby forceor fraudwhatbelongs toanother,butbyourpersonal laborand industry.“Lovenotsleep, lest thoucometopoverty;openthineeyes,and thoushaltbesatisfiedwithbread”(Prov.20:13).“She lookethwell tothewaysofherhousehold,andeatethnotthebreadofidleness”(Prov.31:27).

HowcanIsincerelyaskGod for thisday’sbreadwhenIalreadyhaveagoodsupplyonhand?First,Imayaskthisbecausemypresenttemporalportionmayspeedilybetakenfromme,andthatwithoutanywarning.A

strikingandsolemnillustrationofthisisfoundinGenesis19:15-25.Firemayburndownone’shouseandeverythinginit.SobyaskingGodforthedaily supply of our temporal needs, we acknowledge our completedependencyuponHisbounty.Second,weshouldpleadthispetitioneveryday,becausewhatwehavewillprofitusnothingunlessGoddeignsalsotoblessthesametous.Third,loverequiresthatIpraythisway,becausethis petition comprehends far more than my own personal needs. Byteachingustopray,“Giveusthisdayourdailybread,”theLordJesusisinculcating loveandcompassion towardothers.Godrequiresus to loveourneighborasourselves,andtobeassolicitousabouttheneedsofourfellowChristiansasweareofourownneeds(Gal.6:10).

How can God be said to give us our daily bread if we ourselves haveearnedit?Surelysuchaquibblescarcelyneedsreply.First,Godmustgiveit to us because our right to it was forfeited when we fell in Adam.Second, God must bestow it because everything belongs to Him. “TheearthistheLord’s,andthefulnessthereof,theworld,andtheythatdwelltherein” (Ps. 24:1). “The silver isMine, and the gold isMine, saith theLordofhosts”(Haggai2:8).“Thereforewill Ireturn,andtakeawayMycorninthetimethereof,andMywineintheseasonthereof”(Hosea2:9).ThereforeweholdinfeefromourLord(thatis,onconditionofhomageandservice)theportionHebestows.Wearebutstewards.GodgrantsusbothpossessionanduseofHiscreation,butretainstoHimselfthetitle.Third,we ought to pray thisway because all thatwe have comes fromGod.“ThesewaitalluponThee;thatThoumayestgivethemtheirmeatindue season. That Thou givest them they gather: Thou openest Thinehand,theyarefilledwithgood”(Ps.104:27,28;cf.Acts14:17).Althoughbylaborandpurchasethingsmaybesaidtobeours(relativelyspeaking),yetitisGodwhogivesusstrengthtolabor.

WhatisChristinculcatingbyrestrictingtherequestto“ourdailybread”?First,weareremindedofourfrailty.Weareunabletocontinueinhealthfortwenty-fourhours,andareunfitforthedutiesofasingleday,unlessconstantly fed fromonhigh.Second,weare remindedof thebrevityofourmundaneexistence.Noneofusknowswhatadaymaybring forth,and therefore we are forbidden to boast ourselves of tomorrow (Prov.27:1).Third,wearetaughttosuppressallanxiousconcernforthefuture

andtoliveadayatatime.“Takethereforenothoughtforthemorrow:forthemorrowshalltakethoughtforthethingsofitself.Sufficientuntotheday is the evil thereof” (Matthew 6:34). Fourth, Christ inculcates thelesson of moderation. We are to stifle the spirit of covetousness byforming the habit of being contented with a slender portion. Finally,observe that our Lord’s words, “Give us this day our daily bread,” areappropriateforuseeachmorning,whereastheexpressionHeteachesinLuke11:3,“Giveusdaybydayourdailybread,”oughttobeourrequesteverynight.

In summary, then, this petition teaches us the following indispensablelessons: (1) that it is permissible and lawful to supplicate God fortemporal mercies; (2) that we are completely dependent upon God’sbountyforeverything;(3)thatourconfidenceistobeinHimalone,andnotinsecondarycauses;(4)thatweshouldbegrateful,andreturnthanksfor material blessings as well as for spiritual ones; (5) that we shouldpractice frugalityanddiscourage covetousness; (6) thatwe shouldhavefamily worship everymorning and evening; and (7) that we should beequallysolicitousonbehalfofothersasforourselves.

Chapter6–TheFifthPetition

“Andforgiveusourdebts,asweforgiveourdebtors”—Matthew6:12

Attheoutsetofourconsiderationofthisfifthpetition,itisvitalthatwegivedueattentiontothefactthatitbeginsdifferentlythanthefirstfour.For the first time inourLord’sPrayerweencounter thewordand.Thefourth petition, “Give us this day our daily bread,” is followed by thewords, “And forgive us our debts,” indicating that there is a very closeconnection between the two petitions. It is true that the first threepetitionsareintimatelyrelated,yettheyarequitedistinct.Butthefourthand fifth petitions are to be especially linked in our minds for severalpractical reasons.First,we are taught thatwithoutpardon all the good

thingsofthislifewillbenefitusnothing.Amaninacellondeathrowisfed and clothed, butwhat is thedaintiest diet and the costliest apparelworthtohimas longasheremainsundersentenceof imminentdeath?“Ourdailybreaddothbutfattenusaslambsfortheslaughterifoursinsbenotpardoned”(MatthewHenry).Second,ourLordwould informusthat our sins are so many and so grievous that we deserve not onemouthfuloffood.EachdaytheChristianisguiltyofoffensesthatforfeiteventhecommonblessingsoflife,sothatheshouldeversaywithJacob,“Iamnotworthyoftheleastofallthemercies…whichThouhastsheweduntoThy servant (Gen. 32:10). Third, Christwould remind us that oursinsarethegreatobstacletothefavorswemightreceivefromGod(Isa.59:2;Jer.5:25).Oursinsconstrictthechannelofblessing,andthereforeas often aswe pray, “Give us,”wemust add, “And forgive us.” Fourth,Christwouldencourageustogooninfaithfromstrengthtostrength.IfwetrustGod’sprovidencetoprovideforourbodies,shouldwenottrustHimforthe salvationofour souls from thepoweranddominionof sinandfromsin’sdreadfulwages?

“Forgiveusourdebts.”Oursinsarehereviewed,asinLuke11:4,underthenotionofdebts,thatis,undischargedobligationsorfailurestorenderto God His lawful due. We owe to God sincere and perfect worshiptogether with earnest and perpetual obedience. The Apostle Paul says,“Therefore, brethren, we are debtors, not to the flesh, to live after theflesh”(Rom.8:12), thusstating thenegativeside.Butpositively,wearedebtorstoGod, to liveuntoHim.Bythe lawofcreation,weweremadenot togratify the fleshbut toglorifyGod. “Whenye shallhavedoneallthose things which are commanded you, say, We are unprofitableservants: we have done that which was our duty to do” (Luke 17:10).Failuretodischargeourdebtofworshipandobediencehasentailedguilt,bringingus intodebt toDivine justice.Nowwhenwepray, “Forgiveusourdebts,”wedonotasktobedischargedfromthedutiesweowetoGod,buttobeacquittedfromourguilt,thatis,tohavethepunishmentdueusremitted.

“Therewasacertaincreditorwhichhadtwodebtors”(Luke7:41).Here,inourtext,Godissetforthunderthefigureofacreditor,partlyinviewofHisbeingourCreator,andpartlyasbeingourLawgiverandJudge.God

notonlyhasendoweduswith talents,obligatingus toserveandglorifyour Benefactor, but also has placed us under His Law, so that we arecondemnedforourdefaults.AndasJudge,Hewillyetcalluponeachofus torendera fullaccountofourrespectivestewardships(Rom.14:12).ThereistobeagreatDayofReckoning(Luke19:15),andthosewhohavefailedtorepentofandbewailtheirdebtsandtotakerefugeinChristwillbe eternally punished for their defaults. Alas, that so very few conductthemselvesintheconsciousrealizationofthatsolemnAssize.

Not only does thismetaphor of creditor anddebtors apply to our ruin,but, thank God, it applies equally to the remedy for our recovery. Asinsolventdebtors,wearecompletelyundoneandmust forever lieunderthe righteous judgment of God, unless full compensation be made toHim.Butwearepowerless topayHim that compensation, for,morallyand spiritually speaking, we are undischarged bankrupts. Deliverance,then,mustcomefromoutsideourselves.HereiswheretheGospelspeaksrelieftothesin-burdenedsoul:another,eventheLordJesus,tookuponHimself the office of Sponsor, and rendered full satisfaction to Divinejustice on behalf ofHis people,making complete compensation toGodforthem.Hence,inthisconnection,Christiscalledthe“Suretyofabettertestament”(Heb.7:22),asHeaffirmedpropheticallythroughHisfatherDavid: “Then I restored that which I took not away” (Ps. 69:4). GoddeclaresconcerningHiselect,“Deliverhimfromgoingdowntothepit:Ihaveafoundaransom”(Job33:24).

“And forgiveusourdebts.”Strange to say, someexperienceadifficultyhere.SeeingthatGodhasalreadyforgiventheChristian“all trespasses”(Col.2:13),isitnotneedless,theyask,forhimtocontinuetobegGodforforgiveness?Thisdifficultyisself-created,throughafailuretodistinguishbetweenthepurchaseofourpardonbyChristanditsactualapplicationtous.True,fullatonementforalloursinswasmadebyHim,andatthecross their guilt was canceled. True, all our old sins are purged at ourconversion(2Pet.1:9).Nevertheless, there isaveryrealsense inwhichourpresentandfuturesinsarenotremitteduntilwerepentandconfessthemtoGod.Therefore, it isbothnecessaryandproper thatweshouldseekpardon for them. (1John1:6-10).EvenafterNathanadministeredassurance to David, saying, “The Lord also hath put away thy sins” (2

Sam.12:13),DavidbeggedGod’sforgiveness(Ps.51:1).

Whatdoweaskforinthispetition?First,weaskthatGodwillnotlaytoour charge the sinswedaily commit (Ps. 143:2). Second,weplead thatGodwillacceptthesatisfactionofChristforoursinsandlookuponusasrighteousinHim.Somemayobject,“ButifweberealChristians,Hehasalreadydoneso.”True,yetHerequiresustosueforourpardon,justasHesaidtoChrist,“AskofMe,andIshallgiveTheetheheathenforThineinheritance”(Ps.2:8).Godisreadytoforgive,butHerequiresustocalluponHim.Why?ThatHissavingmercymaybeacknowledged,andthatourfaithmaybeexercised!Third,webeseechGodforthecontinuanceofpardon.Thoughwebejustified,yetwemustcontinuetoask;aswithourdailybread, thoughwehaveagoodly storeonhand,yetwebeg for thecontinuance of it. Fourth, we plead for the sense of forgiveness orassuranceofit,thatsinsmaybeblottedoutofourconscienceandfromGod’s book of remembrance. The effects of forgiveness are inner peaceandaccesstoGod(Rom.5:1,2).

Forgivenessisnottobedemandedassomethingdueus,butrequestedasa mercy. “To the very end of life, the best Christian must come forforgivenessjustashedidat first,notasaclaimantofarightbutasasuppliant of a favour” (JohnBrown). Nor is this anywise inconsistentwith, or a reflection upon, our complete justification (Acts 13:39). It iscertainthatthebeliever“shallnotcomeintocondemnation”(John5:24);yet insteadof this truth leadinghim to theconclusion thatheneednotpray for the remission of his sins, it supplies him with the strongestpossibleencouragement topresentsuchapetition.Likewise, theDivineassurancethatagenuineChristianshallperseveretotheend,insteadoflaying a foundation for carelessness, is a most powerful motive towatchfulnessandfaithfulness.Thispetitionimpliesafeltsenseofsin,apenitentacknowledgementthereof,aseekingofGod’smercyforChrist’ssake, and the realization that He can righteously pardon us. Itspresentation should ever be preceded by self-examination andhumiliation.

Our Lord teaches us to confirm this petitionwithan argument: as weforgive our debtors.” First, Christ teaches us to argue from a likedisposition in ourselves: whatever good there be in usmust first be in

God,forHeisthesumofallexcellency;if,then,akindlydispositionhasbeenplantedinourheartsbyHisHolySpirit,thesamemustbefoundinHim.Second,wearetoreasonwithGodfromthelessertothegreater:ifwe,whohavebut adropofmercy, can forgive theoffensesdone tous,surelyGod,whoisaveritableOceanofmercy,willforgiveus.Third,wearetoarguefromtheconditionofthosewhomayexpectpardon:wearesinnerswho,outof a senseofGod’smercy tous, aredisposed to showmercytoothers;hence,wearemorallyqualifiedformoremercy,seeingthatwehavenotabusedthemercywehavealreadyreceived.Theywhowould rightly pray to God for pardon must pardon those who wrongthem. Joseph (Gen. 50:14-21) andStephen (Acts 7:60) are conspicuousexamples.We need to praymuch forGod to remove all bitterness andmalice fromour hearts against thosewhowrong us. But to forgive ourdebtorsdoesnotexcludeourrebukingthem,and,wherepublicinterestsareinvolved,havingthemprosecuted.Itwouldbemydutytohandoveraburglartoapoliceman,ortogotolawagainstonewhowasablebutwhorefusedtopayme(Rom.13:1-8).IfafellowcitizenisguiltyofacrimeandIdonotreportit,thenIbecomeanaccessorytothatcrime.Ithusbetrayalackofloveforhimandforsociety(Lev.19:17,18).

Chapter7–TheSixthPetition

“Andleadusnotintotemptation”—Matthew6:13

This sixthpetitionalsobeginswith thewordand, requiringus tomarkclosely its relationship with the preceding petition. The connectionbetweenthemmaybesetforththus.First,thepreviouspetitionconcernsthenegative side of our justification,while this one has to dowith ourpracticalsanctification;forthetwoblessingsmustneverbesevered.Thusweseethatthebalanceoftruthisagainperfectlypreserved.Second,pastsins being pardoned, we should pray fervently for grace to prevent usfromrepeatingthem.WecannotrightlydesireGodtoforgiveusoursinsunlesswesincerely longforgracetoabstainfromthe like inthefuture.

Weshouldthereforemakeitourpracticetobegearnestlyforstrengthtoavoid a repetition of them. Third, in the fifth petition we pray for theremissionoftheguiltofsin;hereweaskfordeliverancefromitspower.God’s granting of the former request is to encourage faith in us to askHimtomortifythefleshandtovivifythespirit.

Beforeproceedingfurther,itmaybebesttoclearthewaybydisposingofsomething that isa realdifficulty tomany. “Letnomansaywhenhe istempted, I am tempted of God: for God cannot be tempted with evil,neither tempteth He any man” (Jas. 1:13). There is no more conflictbetweenthewords“Andleadusnotintotemptation”andtheexpression“neither tempteth He any man than there is the slightest oppositionbetween the teaching that “God cannot be tempted with evil” and therecordedfactthatIsrael“turnedbackandtemptedGod”(Ps.78:41).ThatGodtemptsnomanmeansthatHeneitherinfusesevilintoanyonenorisinanywiseapartnerwithusinourguilt.Thecriminalityofoursinsistobewhollyattributedtoourselves,asJames1:14,15,makesclear.Butmendeny that it is from their own corruptnatures that suchand such evilsproceed,blamingtheirtemptations.Andiftheyareunabletofixtheevilonthose temptations, then they seek to excuse themselves by throwingtheblameuponGod,asAdamdid:“ThewomanwhomThougayesttobewithme,shegavemeofthetree,andIdideat”(Gen.3:12).

It is important to understand that the word tempt has a twofoldsignificanceinScripture,thoughitisnotalwayseasytodeterminewhichofthetwoappliesinaparticularpassage:(1)totry(thestrengthof),toputtothetest;and(2)toenticetodoevil.Whenitissaidthat“GoddidtemptAbraham”(Gen.22:1), itmeansthatHetriedhim,putting to thetesthisfaithandfidelity.ButwhenwereadthatSatantemptedChrist,itsignifies that Satan sought to bring about His downfall, morallyimpossiblethoughitwas.Totemptistomaketrialofaperson,inorderto find out what he is and what he will do. We may tempt God in alegitimateandgoodwaybyputtingHimtothetest inawayofduty,aswhenweawaitthefulfillmentofHispromiseinMalachi3:10.But,asisrecordedforouradmonitioninPsalm78:41,IsraeltemptedGodinawayofsin,actinginsuchamannerastoprovokeHisdispleasure.

“Andleadusnotintotemptation.”Notethetruthsthatareclearlyimplied

bythesewords.First,God’suniversalprovidenceisowned.Allcreaturesare at the sovereigndisposal of theirMaker;Hehas the same absolutecontrol over evil as over good. In this petition an acknowledgment ismadethattheorderingofalltemptationsisinthehandsofourall-wise,omnipotentGod.Second,God’soffendedjusticeandtheevilwedeserveareavowed.OurwickednessissuchthatGodwouldbeperfectlyjustifHeshouldnowallowustobecompletelyswallowedupbysinanddestroyedbySatan.Third,Hismercy isrecognized.ThoughwehavesogrievouslyprovokedHim,yetforChrist’ssakeHehasremittedourdebts.Therefore,we plead that He will henceforth preserve us. Fourth, our weakness isacknowledged. Because we realize that we are unable to stand againsttemptations in our own strength, we pray, “And lead us not intotemptation.”

How does God lead us into temptation? First, He does so objectivelywhen His providences, though good in themselves, offer occasions(becauseofourdepravity)forsin.Whenwemanifestself-righteousness,He may lead us into circumstances something like Job experienced.Whenweareself-confident,Hemaybepleasedtosufferustobetemptedas Peter was. When we are self-complacent, He may bring us into asituationsimilartotheoneHezekiahencountered(2Chron.32:27-31;cf.2Kings20:12-19).Godleadsmanyintopoverty,whichthoughasoretrialis yet, underHis blessing, often enriching to the soul. God leads someintoprosperity,whichisagreatsnaretomany.YetifsanctifiedbyHim,prosperity enlarges one’s capacity for usefulness. Second, God temptspermissively when He does not restrain Satan (which He is under noobligationtodo).SometimesGodsuffershimtosiftusaswheat,justasastrongwindsnapsoffdeadboughsfromlivingtrees.Third,Godtemptssomemen judicially, punishing their sins by allowing theDevil to leadthemintofurthersin,totheultimatedestructionoftheirsouls.

But why does God tempt His people, either objectively by Hisprovidences, or subjectively and permissively by Satan?He does so forvariousreasons.First,Hetriesus inorder toreveal tousourweaknessandourdeepneedofHisgrace.GodwithdrewHissustainingarmfromHezekiahinorder“thathemightknowallthatwasinhisheart”(2Chron.32:31). When God leaves us to ourselves, it is a most painful and

humiliating discovery that wemake. Yet it is needful if we are to prayfrom the heart, “Hold Thou me up, and I shall be safe” (Ps. 119:117).Second,He tests us in order to teach us the need of watchfulness andprayer.Mostofusaresostupidandunbelievingthatwelearnonlyinthehardschoolofexperience,andeven its lessonshave tobeknocked intous. Little by littlewe discover how dearlywe have to pay for rashness,carelessness,andpresumption.Third,ourFathersubjectsustotrials inordertocureourslothfulness.Godcallsout,“Awakethouthatsleepest”(Eph.5:14),butweheedHimnot;andthereforeHeoftenemploysroughservantstorudelyarouseus.Fourth,Godputsustothetest inordertoreveal to us the importance and value of the armor He has appointed(Eph. 6:11-18). If weheedlessly go forth to battle without our spiritualpanoply, thenwemust not be surprised at thewoundswe receive; butthey shall have the salutary effect of making us more careful for thefuture!

Fromall thathasbeensaidabove, it shouldbeclear thatwearenot topray simply and absolutely against all temptations. ChristHimself wastemptedby theDevil, andwasdefinitely led into thewilderness by theSpiritforthatveryend(Matthew4:1;Mark1:12).Notalltemptationsareevil, regardlessof theaspect inwhichweview them: theirnature, theirdesign,ortheiroutcome.Itisfromtheeviloftemptationsthatwepraytobespared(as thenextpetition in theprayer indicates),yeteven in thatwepraysubmissivelyandwithqualification.Wearetopraythatwemaynotbeledintotemptation;or,ifGodseesfitthatweshouldbetempted,that we may not yield thereto; or if we yield, that we be not totallyovercomebythesin.Normayweprayforatotalexemptionfromtrials,butonlyforaremovalofthejudgmentofthem.GodoftenpermitsSatantoassaultandharassus, inorder tohumbleus, todriveus toHimself,and to glorify Himself by manifesting more fully to us His preservingpower.Mybrethren,countitalljoywhenyefallintodiverstemptations;Knowingthis,thatthetryingofyourfaithworkethpatience”(Jas.1:2,3).

Inconclusion,afewremarksuponourresponsibilityinconnectionwithtemptationareappropriate.First, it isourboundenduty toavoid thosepersonsandplacesthatwouldallureus intosin, justas it isalwaysourdutytobeonthealert forthefirstsignsofSatan’sapproach (Ps. 19:13;

Prov. 4:14; 1 Thess. 5:22). As an unknown writer has said, “He whocarriesaboutwithhimsomuch inflammablematerialwoulddowell tokeep the greatest possible distance from the fire.” Second, we muststeadfastlyresisttheDevil.“Takeusthefoxes,the little foxes, thatspoilthe vines” (Song of Sol. 2:15). We must not yield a single inch to ourenemy.Third,wearetogotoGodforgracesubmissively,forthemeasureHegrantsusisaccordingtoHisowngoodpleasure(Phil.2:13).

“Youaretoendeavour,indeed,topray,anduseallgoodmeanstocomeout of temptation; but submit, if the Lord be pleased to continue Hisexerciseuponyou.Nay,thoughGodshouldcontinuethetemptation,andforthepresentnotgiveoutthosemeasuresofgracenecessaryforyou,yetyoumust notmurmur, but lie atHis feet; for God is Lord ofHis owngrace”(ThomasManton).

Thus we learn that this petition is to be presented in subservience toGod’ssovereignwill.

Chapter8–TheSeventhPetition

“Butdeliverusfromevil”—Matthew6:13

Thisseventhpetitionbringsus to theendof thepetitionarypartofourLord’sPrayer.Thefourrequeststhatareforthesupplyofourownneedsare for providing grace (“give us”), pardoning grace (“forgive us”),preventing grace (“lead us not into temptation”), andpreserving grace(“deliverus”).Itistobecarefullynotedthatineachcasethepronounisinthepluralnumberandnotthesingular—usandour,notmeandmy.Forwearetosupplicatenotforourselvesonly,butforallthemembersofthehouseholdoffaith(Gal.6:10).Howbeautifullythisdemonstratesthefamily character of truly Christian prayer. For our Lord teaches us toaddress“ourFather”andtoembraceallHischildreninourrequests.Onthehighpriest’sbreastplatewereinscribedthenamesofallthetribesof

Israel—asymbolofChrist’sintercessiononhigh.So,too,theApostlePaulenjoins “supplication for all saints” (Eph. 6:18). Self-love shuts up thebowelsofcompassion,confiningustoourowninterests;buttheloveofGod shed abroad in our hearts makes us solicitous on behalf of ourbrethren.

“Butdeliverus fromevil.”We cannot agreewith thosewho restrict theapplicationofthewordevilheretotheDevilalone,thoughdoubtlessheisprincipallyintended.TheGreekmay,withequalpropriety,berenderedeithertheeviloneortheevilthing;infact,itistranslatedbothways.

“We are taught to pray for deliverance from all kinds, degrees, andoccasionsofevil; fromthemalice,power,andsubtletyof thepowersofdarkness; from this evil world and all its allurements, snares, tempers,anddeceits; from the evil of our ownhearts, that itmaybe restrained,subdued,andfinallyextirpated;andfromtheevilofsuffering…”(ThomasScott).

This petition, then, expresses a desire to be delivered from all that isreallyprejudicialtous,andespeciallyfromsin,whichhasnogoodinit.

ItistruethatincontradistinctiontoGod,whoistheHolyOne,Satanisdesignated “thewicked [or evil] one” (Eph. 6:16; 1 John 2:13, 14; 3:12;5:18,19).Yet it isalsotruethatsin isevil (Rom.12:9), theworld isevil(Gal.1:4),andourowncorruptnatureisevil(Matthew12:35).Moreover,theadvantagesthattheDevilgainsoverusarebymeansofthefleshandtheworld, for they arehisagents.Thus, this isaprayer fordeliverancefromallourspiritualenemies.Itistruethatwehavebeendeliveredfrom“thepowerofdarkness”andtranslatedintotheKingdomofChrist(Col.1:13), and that, as a consequence, Satan no longer has any lawfulauthority over us. Nevertheless, our adversary wields an awesome andoppressive power: though he cannot rule us, he is permitted tomolestand harass us. He stirs up enemies to persecute us (Rev. 12, 13), heinflamesourlusts(1Chron.21:1;1Cor.7:5),andhedisturbsourpeace(1Pet. 5:8). It is therefore our constant need and duty to pray fordeliverancefromhim.

Satan’sfavoritedeviceistoinciteortodeceiveusintoaprolongedself-

indulgence in some one sin to which we are particularly inclined.Therefore,weneedtobeinconstantprayerthatournaturalcorruptionsmaybemortified.Whenhecannotcausesomegross lust totyrannizeachildofGod,helaborstogethimtocommitsomeevildeedwherebythenameofGodwillbedishonoredandHispeopleoffended,ashedidinthecaseofDavid (2Sam.11).Whenabelieverhas fallen into sin theDevilseekstomakehimeasytherein,sothathehasnoremorse for it.WhenGodchastensusforourfaults,SatanstrivestomakeusfretagainstourFather’schasteningorelsetodriveustodespair.Whenhefailsinthesemethodsofattack,thenhestirsupourfriendsandrelativestoopposeus,as in the case of Job. But whatever be his line of assault, prayer fordeliverancemustbeourdailyrecourse.

ChristHimselfhas leftusanexample thatshouldencourageustoofferthispetition,forinHisintercessiononourbehalfwefindHimsaying,“IpraynotthatThoushouldesttakethemoutof theworld,butthatThoushouldest keep them from the evil” (John 17:15). Observe how thisexplainstoustheconnectionbetweentheclausewearenowconsideringandtheonethatprecedesit.Christdidnotprayabsolutelythatweshouldbeexemptedfromtemptation,forHeknewthatHispeoplemustexpectassaultsbothfromwithinandfromwithout.Therefore,Heaskednotthatweshouldbetakenoutof thisworld,but thatwebedeliveredfromtheevil.Tobekeptfromtheevilofsinisafargreatermercythantobekeptfrom the trouble of temptation. But how far, itmay be asked, hasGodundertakentodeliverusfromevil?First,Hekeepsusfromevilsofarasitwouldbehurtfultoourhighestinterests.ItwasforPeter’sultimategood,and the good of God’s people, that he was suffered to fall temporarily(Luke 22:31-34). Second,Godprevents evil fromgaining full dominionover us, so that we shall not totally and finally apostatize. Third, Herescuesusfromevilbyanultimatedeliverance,whenHeremovesustoheaven.

“Butdeliverusfromevil.”Thisisaprayer,first,forDivineillumination,sothatwemaybeabletodetectSatan’sdevices(2Cor.2:11).Hewhocantransformhimselfintoanangeloflight(2Cor.11:14)isfartoosubtleforhumanwisdomtocopewith.OnlyastheSpiritgraciouslyenlightenscanwe discern his snares. Second, this is a prayer for strength to resist

Satan’s attacks, for he ismuch too powerful for us towithstand in ourownmight.OnlyasweareenergizedbytheSpiritshallwebekeptfromwillfully yielding to temptation or from taking pleasure in the sins wecommit.Third,itisaprayerforgracetomortifyourlusts,foronlytothedegree that we put to death our own internal corruptions shall we beenabledtorefuseexternalsolicitationstosin.WecannotjustlythrowtheblameonSatanwhilewegivelicensetotheevilofourhearts.Salvationfrom the love of sin always precedes deliverance from its dominion.Fourth, this is aprayer for repentancewhenwedo succumb.Sinhas afataltendencytodeadenoursensibilitiesandtohardenourhearts(Heb.3:13).NaughtbutDivinegracecanfreeus fromunabashed indifferenceand work in us a godly sorrow for our transgressions. The verywords“deliverus”implythatweareasdeeplyplungedintosinasabeastthatisstuckinthemireandmustbeforciblydraggedout.Fifth,itisaprayerfortheremovalofguiltfromtheconscience.Whentruerepentancehasbeencommunicated,thesoulisboweddownwithshamebeforeGod;thereisnorelieftilltheSpiritsprinklestheconscienceafreshwiththecleansingbloodofChrist.Sixth,itisaprayerthatwemaybesodeliveredfromevilthatoursoulsarerestoredagaintocommunionwithGod.Seventh,itisaprayer that He will overrule our falls for His glory and for our lastinggood.Tohaveasinceredesire forall these things isasignal favor fromGod.

Whatweprayforwemustendeavortopractice.WedobutmockGod,ifweaskHimtodeliverus fromevilandthentriflewithsinor recklesslyrushintotheplaceoftemptation.Prayerandwatchfulnessmustneverbeseveredfromeachother.Wemustmakeitourspecialcaretomortifyourlusts (Col. 3:5; 2 Tim. 2:22), tomake no provision for the flesh (Rom.13:14), to avoid every appearance (or form) of evil (1 Thess. 5:22), toresist the Devil steadfastly in the faith (1 Pet. 5:8, 9), to love not theworld, neither the things that are in it (1 John 2:15). The more ourcharacterisformedandourconductregulatedbytheholyWordofGodthemorewe shall be enabled to overcome evilwith good. Let us labordiligentlytomaintainagoodconscience(Acts24:16).Letusseektoliveeachdayasthoughweknewitwasourlastoneonearth(Prov.27:1).Letus set our affection on things above (Col. 3:2). Thenmay we sincerelypray,“Butdeliverusfromevil.”

Chapter9–TheDoxology

“ForThineistheKingdom,andthepower,andtheglory,forever.Amen”—Matthew6:13

ThismodelforDivineworshipersconcludeswithadoxologyorascriptionof praise to the One addressed, evidencing the completeness of theprayer. Christ here taught His disciples not only to ask for the thingsneedful to them, but to ascribe unto God that which is properly His.Thanksgiving and praise are an essential part of prayer. Particularlyshould thisbeborne inmind inallpublicworship, for theadoration ofGodisHisexpressdue.SurelyifweaskGodtoblessus,theleastwecando is to blessHim. “Blessed be the God and Father of our Lord JesusChrist,whohathblesseduswithallspiritualblessingsinheavenlyplacesinChrist!”exclaimsPaul(Eph.1:3).TopronounceblessinguponCodisbut the echo and reflex of His grace toward us. Devout praise, as theexpressionofelevatedspiritualaffections, is theproper languageof thesoulincommunionwithGod.

The perfections of this prayer as awhole and thewondrous fullness ofeach clause and word in it are not perceived by a rapid and carelessglance,butbecomeapparentonlybyareverentpondering.Thisdoxologymaybeconsideredinatleastathreefoldway:(1)asanexpressionofholyandjoyfulpraise;(2)asapleaandargumenttoenforcethepetitions;and(3)asaconfirmationanddeclarationofconfidencethattheprayerwillbeheard.InthisprayerourLordgivesusthequintessenceoftrueprayer.IntheSpirit-inditedprayersoftheOldTestamentPsalter,prayerandpraisearecontinuallyjoinedtogether.IntheNewTestament, theApostlePaulgivesthefollowingauthoritativeinstruction:“Becarefulfornothing;butin every thing by prayer and supplicationwith thanksgiving let yourrequestsbemadeknownuntoGod”(Phil.4:6).Alltheprayersofeminentsaints,recordedintheBible,areintermingledwiththeadorationofHimwhoinhabitsthepraisesofIsrael(Ps.22:3).

In this pattern prayer, God ismade both the Alpha and the Omega. ItopensbyaddressingHimasourFatherinheaven;itendsbylaudingHimasthegloriousKingoftheuniverse.ThemoreHisperfectionsarebeforeourhearts,themorespiritualwillbeourworshipandthemorereverentand fervent our supplications. The more the soul is engaged incontemplationofGodHimself,themorespontaneousandsincerewillbeitspraise.“Continueinprayer,andwatchinthesamewiththanksgiving”(Col.4:2). Is itnotour failureat thispoint that is sooften thecauseofblessingbeingwithheldfromus?“LetthepeoplepraiseThee,OGod;letall the people praiseThee.Then shall the earth yield her increase; andGod,evenourownGod,shallblessus”(Ps.67:5,6).IfwedonotpraiseGod for His mercies, how can we expect Him to bless us with Hismercies?

“ForThineistheKingdom.”ThesewordssetforthGod’suniversalrightandauthorityoverallthings,bywhichHedisposesofthemaccordingtoHis pleasure. God is Supreme Sovereign in creation, providence, andgrace. He reigns over heaven and earth, all creatures and things beingunderHisfullcontrol.Thewords“andthepower”alludetoGod’sinfinitesufficiency to execute His sovereign right and to perform His will inheavenandearth.BecauseHe is theAlmighty,Hehas theability todowhatsoever He pleases. He never slumbers nor wearies (Ps. 121:3, 4);nothing is toohard forHim(Matthew 19:26);none canwithstandHim(Dan.4:35).AllforcesopposedtoHimandtotheChurch’ssalvationHecan and will overthrow. The phrase “and the glory” sets forth Hisineffable excellency: since He has absolute sovereignty over all andcommensuratepowertodisposeofall,Heisthereforeall-glorious.God’sgloryisthegrandgoalofallHisworksandways,andofHisgloryHeiseverjealous(Isa.48:11,12).ToHimbelongstheexclusivegloryofbeingtheAnswererofprayer.

Letusnextnoticethatthedoxologyisintroducedbytheconjunctionfor,whichherehastheforceofbecauseoronaccountofthefactthatThineistheKingdom,etc.ThisdoxologyisnotonlyanacknowledgementofGod’sperfections,butamostpowerfulpleaas towhyourpetitionsshouldbeheard. Christ is here teaching us to employ the for of argumentation.Thou art able to grant these requests, for Thine is the Kingdom, etc.

Whilethedoxologyundoubtedlybelongstotheprayerasawholeandisbrought in to enforce all seven petitions, yet it seems to us to have aspecial and more immediate reference to the last one: “but deliver usfromevil:forThineistheKingdom….”OFather,thenumberandpowerof our enemies are indeed great, and they are rendered the moreformidablebecauseofthetreacheryofourownwickedhearts.Yetweareencouraged to implore Thy assistance against them, because all theattemptsmadebysinandSatanagainstusarereallyassaultsuponThysovereigntyanddominionoverusandthepromotionofThyglorybyus.

“For Thine is the Kingdom, and the power, and the glory.” Whatencouragementishere!TwothingsespeciallyinspireconfidencetowardsGodinprayer:therealizationthatHeiswillingandthatHeisable.Botharehereintimated.ThatGodbidsus,throughChristHisSon,toaddressHimasourFather isan indicationofHis loveandanassuranceofHiscareforus.ButGodisalsotheKingofkings,possessinginfinitepower.ThistruthassuresusofHissufficiencyandguaranteesHisability.AstheFather, He provides for His children; as theKing,He will defend Hissubjects. “Likeasa fatherpitiethhis children, so theLordpitieth themthat fear Him” (Ps. 103:13). “Thou art my King, O God: commanddeliverances for Jacob” (Ps. 44:4). It is forGod’s own honor and glorythatHemanifestsHispowerandshowsHimselfstrongonbehalfofHisown. “NowuntoHim that is able todo exceeding abundantly above allthat we ask or think, according to the power that worketh in us,UntoHimbe glory in theChurch byChrist Jesus throughout all ages,worldwithoutend.Amen”(Eph.3:20,21).

What instruction is here! First, we are taught to enforce our petitionswith arguments drawn from the Divine perfections. God’s universalkingship,Hispower,andHisgloryaretobeturnedintoprevailingpleasforobtainingthethingsweneed.WearetopracticewhatJobsoughttodo: “I would order my cause before Him, and fill my mouth witharguments” (Job 23:4). Second, we are clearly directed to join petitionand praise together. Third, we are taught to pray with the utmostreverence.SinceGodissogreatandpowerfulaKing,Heistobefeared(Isa.8:13).HenceitfollowsthatwearetoprostrateourselvesbeforeHimincompletesubmissiontoHissovereignwill.Fourth,weareinstructedto

makeafullsurrenderandsubjectionofourselves toHim;otherwisewedobutmockGodwhenweacknowledgeverballyHisdominionoverus(Isa.29:13).Fifth,byprayingthus,wearetrainedtomakeHisgloryourchiefconcern,endeavoringsotowalkthatourlivesshowforthHispraise.

“Forever.”Howmarked is the contrastbetweenourFather’sKingdom,power, and glory and the fleeting dominion and evanescent glory ofearthly monarchs. The glorious Being whom we address in prayer is“fromeverlastingtoeverlasting…God”(Ps.90:2).ChristJesus,inwhomHe is revealed and through whom prayer is offered, is “the sameyesterday,andtoday,andforever(Heb.13:8).Whenweprayaright,welook beyond time into eternity and measure present things by theirconnectionwiththefuture.Howsolemnandexpressivearethesewordsfor ever! Earthly kingdoms decay and disappear. Creaturely power ispuny and but for a moment. The glory of human beings and of allmundanethingsvanisheslikeadream.ButtheKingdomandpowerandgloryof Jehovahare susceptible toneither changenordiminution, andtheyshallknownoend.Ourblessedhopeisthat,whenthefirstheavenandearthhavepassedaway, theKingdomandpowerandgloryofGodwillbeknownandadoredintheirwondrousrealitythroughalleternity.

“Amen.”Thiswordintimatesthetwothingsrequiredinprayer,namely,afervent desire and the exercise of faith. For the Hebrew word Amen(oftentranslated“verily”or“truly”intheNewTestament)means“sobeit” or “it shall be so.” This twofold meaning of supplication andexpectationisplainlyhintedatinthedoubleuseofAmeninPsalm72:10:“AndblessedbeHisgloriousname forever: and let thewhole earthbefilledwithHisglory;Amen,andAmen.”Godhasdetermineditshallbeso, and thewhole Church expresses its desire: “So be it.” This “Amen”belongsandappliestoeachpartandclauseoftheprayer:“HallowedbeThyname.Amen”—andsoforth.UtteringtheAmen,both inpublicandprivate prayers, we express our longings and affirm our confidence inGod’s power and faithfulness. It is itself a condensed and emphaticpetition: believing in the verity of God’s promises and resting on thestability of His government, we both cherish and acknowledge ourconfidenthopeinagraciousanswer.

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