074. Chapter 69: The Lord�s Prayer: Explained and Applied
------------ CHAPTER SIXTY-NINE ------------ The Lord‘s Prayer: Explained and Applied In the previous chapter we have dealt with prayer in general, considering its nature, required internal qualifications, externals, necessity, and beneficial nature. We must now show the supplicant what the matters are for which he ought to pray and the order in which he must pray for them. This has been defined for us by the Lord Jesus in the prayer He has provided for us upon the request of the disciples. This is generally referred to as The Lord’s Prayer, and is recorded in Matthew 6:9-13 and Luke 11:2-4. Matthew records it with a conclusion, whereas Luke omits it. This is not to suggest that the Lord Jesus did not add this, but is an indication that it was only His intent to give an orderly presentation of those matters which are to be prayed for. For the same reason, the evangelists, when relating identical matters, do so either in a more elaborate or abbreviated form. The one evangelist writes about this matter and the other about divergent matters, as they were not all present together at all occasions when Jesus either spoke or performed something. Furthermore, the Lord Jesus has said and performed many more things than could all have been recorded. "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" (John 21:25). However, what has been recorded is sufficient "that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His Name" (John 20:31). The papists quote this prayer from Luke without the conclusion, and we do so from Matthew with the conclusion. A Rule and Example for Our Prayer The Lord Jesus has given this prayer as a rule and example to which we must conform our prayers as far as matters and order; that is, in regard to the priority of each matter, such being the manner in which we are to desire them. It is, however, not mandatory that we repeat this prayer verbatim. The apostles, in their recorded prayers, have never repeated this prayer word for word. We may indeed pray this prayer, both in public meetings as well as privately; however, we are not obligated to do so. We must not be of the opinion that, upon having recited this, we have uttered a more holy prayer than if we had used our own words. This prayer is perfect in and of itself; however, he who prays has not prayed perfectly by merely having recited this prayer. If we do not have a correct understanding of each petition -- yes, each word -- if we do not have a holy and conscious desire for each matter, and nevertheless recite it, then it is a vain use of God‘s Name. It is a mocking with God, as if He were served with that rattling off of words, the meaning of which is not understood and by which one‘s desires are not expressed -- even if one were to have a general opinion that he were praying to God. God demands the heart. Prayer is the expression of holy desires before God, and thus praying must be done in spirit and in truth. "I will pray with the spirit, and I will pray with the understanding also" (1 Corinthians 14:15). For a better understanding of this prayer we must distinguish between the various parts. This spiritual prayer is robbed of its meaning, and it is a blatant distortion of the Word of this majestic God to divide this prayer into seven fabricated periods or time-frames. It is then presupposed that some matters are already past and should no longer be prayed for, whereas others would as yet be future and do not transpire in our time. Only one matter would relate to the present; however, which one this would be cannot be determined. Then there would indeed be nothing to be found for the spiritual needs of each individual. However, it can at once be observed that there are three divisions: 1) the address; 2) the petitions; and 3) the conclusion. The petitions can in turn also be divided as follows:
(1) There is the most eminent matter which is to be the objective of all that is to be desired (this being the first petition), and the means which are to be desired to that end (which are the five subsequent petitions); or (2) in three matters we petition relative to God and three which relate to ourselves and our neighbor. THE ADDRESS "Our Father, Which Art in Heaven!"
Prayer requires that we turn to the person from whom we wish to petition something. Since we are requesting matters in prayer which none can give but God, the supplicants thus turn themselves to God, the Father of lights, from whom descends every good and perfect gift. We acknowledge Him as the only One worthy of worship, before whom we bow ourselves with the deepest humility, being desirous to do so with our whole heart. Then we shall worship Him with all reverence, giving Him honor and glory, even if we did not need to request anything from Him. Since, however, we are always in need of something, we thus turn to God as the fountain of all that we are, of all that we have received, and of all that we desire to receive. We shall shrink back from requesting anything from anyone else -- indeed, we shall not do so. When requesting something from man, we are requesting it both from God and from man as a means in God‘s hand, he being under God‘s command. The supplicant holds God before him as being omniscient, who knows and perceives what our needs and desires are and who hears the prayerful supplicant. He notes Him as being the omnipotent One, who can give what we desire -- whether or not the means are at hand -- yes, who can do more than we pray for, purely by the exercise of His will. He notes God as being good -- not only to all men in doing them good by filling their hearts with food and gladness: "The Lord is good to all: and His tender mercies are over all His works" (Psalms 145:9), but toward His children in Christ, manifesting a fatherly and unfathomable goodness. He rejoices in doing well to them and He delights in mercy. He says to them, "Call upon Me in the day of trouble and I will answer thee; open thy mouth wide, and I shall fill it; let Me hear thy voice, for it is sweet." He notes God as being faithful -- as the One who fulfills all His promises to His children, the heirs of promise, particularly the following: "And whatsoever ye shall ask in My name, that will I do" (John 14:13); "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24). Such is the nature of God, and God deals with His children accordingly. Therefore the supplicant must also acknowledge Him to be thus if he is to please the Lord and have freedom in prayer. The act of prayer demonstrates that we acknowledge the Lord to be thus, for otherwise we would not flee to Him. However, a lively acknowledgment begets a lively prayer. Not only does the supplicant turn to God as such a One, but he also addresses the Lord by using a name which either fits the disposition of the soul toward God, the need which we presently have, or the desire for a prayerful disposition, marked by both reverence and faith. The saints have used various addresses, such as: "Lord," "Oh Lord God of my salvation," "Lord my strength," "My God," "Thou Lord the searcher of the heart," "Thou art the God who has made heaven and earth," and "Oh holy and faithful Lord." The Lord Jesus generally used the address Father, and My Father in His prayers, and teaches us also to address God with the name Father. This is not to suggest that we may not use a different address, for the saints in the Old and New Testaments have generally used others. However, the name Father is the most intimate, congenial, soul-moving, and lovely name -- which engenders the greatest reverence and confidence. Such is the privilege the Lord Jesus affords believers: They may address the majestic and living God with the name Father. The Threefold Fatherhood of God God is denominated as Father in different respects.
(1) He is Father by virtue of eternal generation, and thus in reference to God the Son. "Thou art My Son; this day have I begotten Thee" (Psalms 2:7).
(2) He is Father by virtue of creation and preservation, and thus in reference to the angels and all men. The heathen referred to God as such. Adam thus becomes the Son of God (Luke 3:38), and the angels are called the children of God (Job 38:7). It is from this perspective that we read, "Have we not all one Father? hath not one God created us" (Malachi 2:10); "A Father of the fatherless ... is God in His holy habitation" (Psalms 68:5). When it is used as such, however, the name Father cannot give any comfort, but it will instill terror due to man having fallen away from Him and God having become a wrathful avenger in consequence of sin.
(3) He is a Father by virtue of adoption. God has eternally purposed to adopt the elect in time as His children. "Having predestinated us unto the adoption of children by Jesus Christ to Himself" (Ephesians 1:5). In consequence of this purpose He regenerates them and grants them spiritual life, thereby making them children of God. "Which (God‘s children) were born ... of God" (John 1:13); "Of His own will begat He us with the word of truth" (James 1:18). These He leads to His Son Jesus Christ, granting them faith whereby they receive Him to be their ransom and righteousness, and enter into a spiritual marriage-covenant with Jesus. They are thus united with Him, the Father of the Bridegroom, and he thereby also becomes their Father. "But as many as received Him, to them gave He power to become the sons of God" (John 1:12); "For ye are all the children of God by faith in Christ Jesus" (Galatians 3:26). It is with this in mind that the Lord Jesus says, "I ascend unto My Father, and your Father" (John 20:17). The God and Father of Christ and believers is one and the same, but in different respects. Since believers are the children of God and have received the Spirit of adoption, they cry out, "Abba, Father" (Romans 8:15; Galatians 4:6). This name engenders in the believer love, liberty, comfort, and confidence. The Use of the Father Name: The Practice of Believers in Both Old and New Testaments The use of the Father name does not stand in contradistinction to the practice of Old Testament believers -- as if they could not address God with the Father name. For they also were born of God, possessed faith in Christ, and had the Spirit of Christ (Psalms 51:11) by whom they were led (Psalms 143:10); God was their Father (Malachi 1:6). "Is not He thy Father" (Deuteronomy 32:6)? They were the children of God: "I have nourished and brought up children" (Isaiah 1:2); "Ye are the children of the Lord your God" (Deuteronomy 14:1). They also addressed God with the name "Father": "Wilt thou not from this time cry unto Me, My Father, Thou art the guide of my youth" (Jeremiah 3:4); "Doubtless Thou art our Father. ... Thou, O Lord, art our Father" (Isaiah 63:16); "But now, O Lord, Thou art our Father" (Isaiah 64:8). It is thus a privilege which all believing members of the covenant of grace of all times have, and not a privilege of New Testament believers only. When the Lord Jesus taught his disciples to say "Father," the Old Testament dispensation, as well as the ceremonial service, were still in force. The word "Father" is sometimes used to designate the essence of the Godhead; that is, in reference to a triune God: "... the Father of lights" (James 1:17); "Have we not all one Father" (Malachi 2:10). Sometimes it is used in a personal sense, referring to the first Person in the divine essence, or rather, God as existing in the first Person. For we cannot extract a divine Person from the divine essence and view Him independently. However, we can distinguish between the essence and the Person. This is how the "Father" is to be understood in the following passages: "For this cause I bow my knees unto the Father of our Lord Jesus Christ" (Ephesians 3:14); "My Father is the husbandman" (John 15:1).
Question #1: How is the word "Father" in the address to be understood?
Answer: Not in reference to creation and preservation, nor in reference to eternal generation, but in reference to adoption, for the supplicant comes with a childlike disposition.
Question #2: Must the word "Father" be understood in its essential or personal sense?
Answer: The supplicant, being stirred up to pray and directed in prayer by the Holy Spirit (the Spirit of prayer, who intercedes with groanings that cannot be uttered) approaches the Father through the Son, and thus approaches God Himself as He exists in the first Person without exclusion of the Son and the Holy Spirit. We must refrain from attempting to comprehend the incomprehensible and from making too great a separation between the Persons and the divine essence. This causes some confusion in the minds of some beginners in grace, as if it would be a concern to the one Person if one of the three divine Persons were addressed more than another. We must proceed in simplicity here and be led by the Spirit to go to the Father through the Son as Mediator, and thus worship and address the one and eternal God. The Lord Jesus does not only teach us to address God with the name "Father," but He adds the relative and possessive pronoun "our": our Father. Since the word "Father" pertains to gracious adoption, regeneration, betrothal, and union with the Lord Jesus -- the Son of God -- by faith, then the word "our" must not be understood to refer to all men, but only to the regenerated, believing children of God. An unconverted person is not a child of God, and thus he also cannot address God with the name "Father." Even though he is God‘s creature, God thus being his Father by virtue of creation, the use of the word "Father" can render him neither comfort nor liberty to approach unto God as such, for sin has fully separated him from God and His favor, and has subjected him to the wrath of God, so that God is a consuming fire and a terror unto him. There is no approach unto God except through Christ. Since the unconverted person is without Christ, he can therefore not come unto God and address Him with the name "Father." The believing supplicant does not include only himself in the word "our," but he includes all true believers -- those whom he knows and those whom he does not know. He is a member of the church of God of which God is the Father. "And (I) will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty" (2 Corinthians 6:18). He thus includes the entire church of God when he says, "Our Father," and thereby demonstrates his love to all the members of God‘s family, expressing his faith that God is his portion, that he is permitted to address Him as Father, is a member of the family of God, and has communion with all the saints.
Question #3: May we not, when praying in solitude, say "my Father" instead of "our Father"?
Answer: The Lord Jesus has not furnished us this prayer so as to use its words verbatim. A believer, when in secret, frequently prays for himself, and then he may also specifically say "my Father" as Elihu did: "My desire is that Job may be tried unto the end" (Job 34:36).
Question #4: How must a weak believer proceed who is not assured that God is His Father? May he skip the words "our Father"? Must he think of God as his Father by creation? May he say in a wishful sense, "Oh, that thou wouldst be my Father"?
Answer: The supplicant, while in his closet, is not limited to the words of this prayer, but may use and present his own words as best as he knows how. No prayer is pleasing to God, nor shall it be heard, except it be offered in faith. The essence of faith does not consist in assurance, however, but in the entrusting of our soul to Jesus, He being our ransom and righteousness. The supplicant knows that there is no other way to approach unto God except through Christ. He approves of this way, desires no other way, chooses this way, and in his approach has Christ in view -- be it in a habitual or an active sense. He longs for, prays to, yearns for, receives, and surrenders himself to Him. Being thus exercised, he perceives that he has an aversion for, is grieved by, and is greatly burdened by sin. Moreover, he longs and desires to obey the Lord in all simplicity, love, and filial fear, this being the objective he also pursues. If he were to give a general evaluation of one thus exercised, he would admit that such a person is a true believer and may freely call God "Father." However, due to perceiving his darkness, slothfulness, and continual sinning, he does not dare to call God his Father, even though he perceives the aforementioned matters within himself. Such a person must put his unbelief aside, hold this for truth, and esteem God to be his Father as being the One who has given him this disposition and these fruits. To call God "Father" in prayer does not proceed from assurance, but rather from their judgment and heartfelt desires. Yes, these concerns and wrestlings are a proof of life and faith. Since in such a person there is not only love toward the Lord Jesus, but also to all His members and to His church, he includes them all in his prayer, and therefore not only says "Father," "my Father," but also our Father. The Significance of the Phrase “Which Art in Heaven” The Lord Jesus causes us furthermore to say, "which art in heaven." It must be noted here that it says "heavens" [Note: This statement, and the paragraphs that follow, are based on the rendering of the Statenvertaling, which reads as follows: "Die Gij zijt in de hemelen," that is, "Which art in the heavens."] and not heaven as in the third petition. Hereby the following is conveyed:
First, "in the heavens" does not refer to a location, for God is infinite. He fills heaven and earth and infinitely exceeds them. "Behold, the heaven and heaven of heavens cannot contain Thee" (1 Kings 8:27).
Secondly, "the heavens" also does not refer to the third heaven, which is the abode of holy angels and glorified saints, the paradise of God, the house of the Father, the throne of God, and the place where God‘s glory is seen. The third petition refers to this, but such is not true here. Mention is made here of "the heavens," and this includes all the heavens. The supplicant is thus not limited to a local perception of the third heaven, but rather it lifts the supplicant above the edifice of heaven and earth -- all of which vanishes from the heart and eye of the supplicant as something insignificant. It causes us to view God as the infinite One; as most majestic, glorious, omnipotent, and invisible; and as the One who dwells in unapproachable light, who covers Himself with light as with a garment. Both the nature and the disposition of the saints teach them to view God as such in prayer, with a lifting up of the heart and eye on high (without thinking of a locality) unto God as being invisible and all-seeing.
There is no contrast here between the supplicants of the Old and New Testaments -- between Jerusalem, the temple, the Holy of Holies, and the third heaven. It is not so that in the Old Testament they had to say, "Oh God, who dwellest in Jerusalem and between the cherubim," and that we in the New Testament may straightway go to God and say, "Our Father which art in heaven." For also in the Old Testament supplicants lifted up heart and eye to God in heaven: "Mine eyes fail with looking upward: O Lord" (Isaiah 38:14); "Let us lift up our heart with our hands unto God in the heavens" (Lamentations 3:41); "Unto Thee lift I up mine eyes, O Thou that dwellest in the heavens" (Psalms 123:1). They prayed that God would look down upon them from heaven: "Look down from heaven, and behold from the habitation of Thy holiness and of Thy glory" (Isaiah 63:15), and God heard them from heaven: "He will hear him from His holy heaven" (Psalms 20:6). In this they are on equal footing with New Testament believers and it removes the thought that there is a distinction between the Old and New Testaments in this text. The fact that they prayerfully turned their countenances toward Jerusalem, saying, "O Shepherd of Israel. ... Thou that dwellest between the cherubims, shine forth" (Psalms 80:1), indicates that in prayer they approached unto God through the Messiah. They prayed in His name -- He being depicted by the mercy seat, which was overshadowed by the wings of the cherubim. Likewise, we in the New Testament, when praying in His Name, do not approach unto God in any other way but through the Mediator. Since they thus in both cases approached unto God by way of the sacrifice of the High Priest Jesus Christ -- who then had to come and now has come -- they were both pleasing to God and were heard, God being pleased with the sacrifice of His Son. "This is My beloved Son, in whom I am well pleased" (Matthew 17:5). The Address Renders Liberty and Reverence With divine wisdom the Lord Jesus conjoins these two matters in the address: "Father, our Father, which art in heaven (Dutch: the heavens)." The word "Father" gives liberty to lay before and to unveil to God, as Father, in an intimate manner our needs and desires -- and to pray for their fulfillment. And, lest we lose our reverence and awe due to such intimacy, we must add to this the awe-inspiring expression, "which art in heaven." However, lest we be fearful to approach due to our awe for His lofty majesty, we add the word "Father" to it. Filial freedom and reverence must go hand in hand. Finally, we say "our" to express our love for God‘s children. The Lord Jesus thus teaches us that we are to use an appropriate address in our prayers. If we address God out of form and custom with a certain name which so happens to come across our lips -- without a conscious acknowledgment of God, ourselves, and the condition in which we are -- it shows that as supplicants we are void of spirituality, for it is sinful to begin prayer in such a manner. We must also not occupy ourselves for a time considering by which name we shall address God. This generally causes a prayerful disposition to vanish. If, however, the supplicant separates himself from everything and turns to God, such a prayerful disposition will engender a fitting address -- be it by considering God‘s goodness, omnipotence, mercy, truthfulness, holiness, glory, and majesty -- or else our need, fear, or anxiety will suggest a fitting address which will bring our soul either into a prayerful frame or further enhance this frame. However, if no particular name comes to mind, then be at liberty, upon the command of the Lord Jesus, to address God as "our Father which art in heaven." The Believer’s Approach to the Father
Generally, an attentive and prayerful frame will bring forth a sigh and one will begin with "oh!" If you are in the company of people, you must refrain yourself so that your sighing voice will not be heard by others; this will hinder them. Such sighs must also not be feigned, for that is hypocrisy. These sighs must also not be the result of the condition of the body; they are not related to prayer. They must also not be the result of pretense or custom. This belongs to the realm of routine, which ought to have no part in prayer at all. Instead, such a sigh must be the voice of the soul and proceed from the Holy Spirit, who "maketh intercession for us with groanings which cannot be uttered" (Romans 8:26).
(1) Sometimes the soul is so overcome with either sorrow, physical sorrow, or soul‘s grief, that she cannot utter one word. She presents herself before the Lord, however, and pours out her heart before the omniscient One with a heartfelt sigh -- with the voice of a turtledove. This is pleasing to Him, and the Lord, knowing the mind of the Spirit, insists on hearing it: "O My dove ... let Me hear thy voice; for sweet is thy voice" (Song of Solomon 2:14).
(2) Sometimes the soul is empty. She is tense, desirous to pray, but no matters come to mind, and desires for a given matter are neither lively nor do they stir up the soul. What must she do? Leave her closet? That she cannot do, for she knows that she lacks everything. And if there is nothing in particular, a sigh comes forth out of her emptiness which cries for fulfillment -- a sigh which God understands well.
(3) Sometimes the soul is focused so intently upon a desired spiritual matter, having such profound insight in it, and her desires being so intense, that she cannot find words to express those inexpressible matters and desires. Therefore, she cannot do otherwise than make this known by way of a sigh which expresses far more than many words could do.
(4) Sometimes the soul is in a sinful condition. She would desire to approach, but she is ashamed, does not dare to come, and hides herself. She crawls, so to speak, to the throne of grace, having no courage to speak. She then lets herself be heard by quiet sighs, which at times are accompanied with quiet tears -- this being a delightful manifestation of a penitent soul.
Even though the supplicant may use various addresses in prayer, there is none so sweet, so soul-stirring, and so beneficial as saying "Father," "my Father," and "our Father." When the supplicant, by faith, engages himself in meditation upon the word "Father," and views it from God‘s perspective, his own perspective, and all that is comprehended in that relationship, this can then bring the soul into ecstasy and cause her to lose herself in adoration. The supplicant sees himself as a worm and, moreover, as one who is so sinful within and without, so despicable, hateful, and damnable that no one could even cast an eye of pity upon him. It is thus due to the wondrous longsuffering of God that he has not long since been cast into hell already. To think that he has been delivered from the eternal destruction in which the majority of men, who are no worse than he is, sink away! And beyond that, to think that he has been adopted as a child of God -- adopted to be an heir of God and a fellow-heir of Christ in eternal glory! That transcends all the comprehension of both angels and men. To think that he may address God by the name "Father," and "my Father"! When the supplicant focuses upon God, whom he may call Father, and considers God in His majesty, glory, holiness, and fullness of perfection; when he considers furthermore that God, in all that He is, is there for him so that he might be filled, satisfied, and be made joyful in the only blessed God; and when he finally considers that he is a partaker of all felicity -- this cannot be comprehended to all eternity. This is able to bring the supplicant into such ecstasy, that body and soul are not capable of enduring the wondrous goodness of God; the soul would be overwhelmed due to astonishment and joy, and the spirit would succumb. When the supplicant reflects upon the relationship in which he is to God, and God to him, he must exclaim, "This is the Lord‘s doing; it is marvellous in our eyes" (Psalms 118:23). For, if God is his Father, then God has loved him with an eternal and fatherly love. Then God‘s omnipotent, faithful, and fatherly eye is upon him to protect him against all evil, to provide for him in all the needs of body and soul, and to cause all things to work for good for him. Likewise, God‘s fatherly tenderness and mercy are engaged toward him to have pity upon him when he comes into circumstances of misery, need, and death. God thus makes him an heir of all the benefits of the covenant of grace. God will therefore hear him as his Father when he calls upon Him. "If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him" (Matthew 7:11). If the Lord does not immediately give what we desire, He will do it at a time which is best for us and He will give that which is to our benefit. It is fatherly love when He gives and it is fatherly love when He withholds. And you -- entrust everything fully to your Father without fear and concern. As a child, honor your Father: fear Him, love Him, and obey and serve Him with a willing soul.
Behold, all this -- and more than we are able to express -- is included in this address. Therefore, attentively make use of this in faith, and thus proceed to the matters you are to pray for as comprehended in the following six petitions. THE FIRST PETITION Hallowed Be Thy Name The goal stimulates the worker, defines what means he will use, and renders the use of grievous means easy. The irrational animals, even though they are not acquainted with the goal, are driven by a natural instinct toward the goal set for them by God, and know which means to use unto that end. Rational man, however, prior to undertaking something, has something in mind which he desires to have. This becomes the goal he wishes to attain. In proportion to how necessary, beneficial, and desirable the attainment of that goal is to him, so intense will his use of the means be. As true as this is in the natural realm, so true is it in the spiritual realm. In proportion to someone‘s acquaintance with and love for spiritual matters, so slothful or zealous he will be. In accordance with this he will either not be able to separate himself from the world, or it will be easy for him to forsake the world and to make a wholehearted resolution to only seek the Lord Jesus unto justification and sanctification, as well as that He might be his life and joy. Our ultimate goal is primary in our considerations and comes last in the execution of our plans. At first a person has a particular matter in view. This he pursues; he focuses upon it; he has nothing in mind beyond that. The means which he uses to obtain such a matter in and of themselves are not related to the various goals which he pursues. However, his use of the means is not the end of the matter; rather he uses that which he has attained to attain something else. In turn, he uses this again to attain something else. He thus proceeds until he can enjoy the matter he originally had in view; at that point his activity terminates. This is also applicable in the spiritual realm. This will enable you to determine how sincere or insincere you are in the pursuit of your objective, as well as how and for what reasons the means are used. The Objective of This Petition In this prayer the Lord Jesus teaches what the ultimate goal must be which we are to hold before us, what our primary desire must be, and the end we must desire and present in the other petitions.
Question: It is a certainty that our ultimate goal is the primary objective of our pursuit, and that the Lord Jesus in the first petition establishes the glorification of God‘s name as the goal as to why we are to desire the other petitions. Is the desire for, and the seeking after, our deliverance and salvation (that is, of conversion, faith, and holiness, without being motivated to that end purely and alone by the love for and having as objective the glorification of God‘s name) not sinful self-love, and therefore must be neglected until we have first received a love for the glorification of God? Ought not that love and that objective alone motivate us to seek for our deliverance and salvation?
Answer #1: If someone has eternal salvation as his objective -- without having any further objective -- and in order to attain this seeks the Lord Jesus unto justification and sanctification by a variety of means such as heartfelt prayer and supplications to God, the exercise of faith, an active opposing of sin, and the exercise of godliness, then his activity is governed by the ground rule mentioned above. Salvation is the primary objective of his pursuit, and he uses means to obtain this -- this being his ultimate goal.
Answer #2: This prayer is perfect as far as substance and order are concerned. In order for someone to pray this perfectly, he must be perfect himself. In this life no one is perfect, however, and therefore no one is able to pray perfectly. What then is to be done? Must he then, in order not to sin, refrain from praying because his prayer and actions are deficient and polluted with sin? Absolutely not, for otherwise all religion would cease. However, it is true that his prayer and works cannot be placed on the register of perfect virtues. He can thereby neither approach unto God, exist before Him, nor obligate God to hear his prayer. The uprightness of his objective, and his activity issuing forth from this objective in pursuing this ultimate goal, are pleasing to God, for he pursues this goal and is active with Christ in view; and his activity is spiritual and has spiritual vitality. God will hear this deficient prayer, not because of the virtues to be found in it, but according to His fatherly goodness and promise rooted in the satisfaction of Christ.
Thirdly, if someone is as yet not acquainted with this ultimate purpose, that is, the glorification of God‘s Name, and is not motivated out of love for this but only has his salvation and eternal security in view, then he has something in view which God commands. "Work out your own salvation with fear and trembling" (Php 2:12); "What must I do to be saved" (Acts 16:30). Salvation was the objective and the apostle directed him to the means whereby this is to be obtained: "Believe on the Lord Jesus Christ, and thou shalt be saved" (vs. 31). A person who is likewise seeking to be saved, and to that end endeavors to repent and to believe in the Lord Jesus, is not active in an entirely correct sense, but neither is his activity wrong. It is God‘s will that he endeavor to be saved and that he enter upon the way of believing in Christ. When he does this, he pleases the Lord and He promises to grant salvation to such persons.
Answer #4: God does not lead His children in such a way that they will first have a love for the glorification of God‘s Name and that nothing but love and the pursuance of this goal engages them to seek their salvation unto repentance and faith. I repeat, God does not lead His children in this way. Never have the prophets or the apostles guided their pupils in such a direction. He who teaches such a way and wishes to lead others into that way, reveals that he himself is but in the state of nature and that the way of salvation is hidden for him. As a blind guide he misleads the souls which come under his care, for in that way they will never be saved. Never will anyone attain the highest level of holiness if he does not begin at the lowest level. We do not begin with the highest step and then descend to the lowest step; instead, we begin with the lowest and ascend to the highest.
Answer #5: A spiritual and wise father, who is going to teach his child to read and write, will not endeavor first to cause his child to be acquainted with and delight in the glorification of God‘s Name in order that he would thereby be motivated to learn how to read. He knows that such is beyond the reach of the intellect of a child. Likewise God leads His children in accordance with their comprehension. First He puts them on the lowest rung in order to lead them higher step by step. A beginner in grace, even though he is not motivated by a desire for the glorification of God‘s Name, is nevertheless not opposed to this. Rather, he approves of this in accordance with the measure in which this is presented to him and can be comprehended by him. Yes, time and again he ends in this when he thanks God for that which he has enjoyed. When we pray, "Hallowed be Thy Name," then we must not imagine that we are praying on behalf of the Lord, as if we could contribute anything to him, and as if by hallowing His Name we could increase His glory. To do so would be to dishonor God, for He is perfect and all-sufficient. "Neither is (He) worshiped with men‘s hands, as though He needed any thing" (Acts 17:25); "My goodness extendeth not to Thee" (Psalms 16:2); "Is it any pleasure to the Almighty, that thou art righteous? or is it gain to Him, that thou makest thy ways perfect" (Job 22:3). It is not God‘s felicity, but rather man‘s that he knows, loves, serves, and praises God. It is a grace that he may do so, and it will be the highest purpose and felicity of his life if he is permitted to do so and in actuality does this. The following is to be noted in the words of the first petition: 1) the object: Thy Name and 2) the desired activity: be hallowed. The Object of this Petition The object is "Thy Name." A name is a word whereby we distinguish one thing from something else when we speak of it. Every person has his own name. The word "name" sometimes signifies a person. "The number of names (
(1) To be separated from all others and to stand alone.
(2) To be devoted to God, to appropriate to God, and to surrender to His lordship and service.
(3) To prepare and qualify for the service of God. It thus means to illuminate, regenerate, restore the image of God in man, to render holy and virtuous, and to render someone radiant and glorious due to holiness.
(4) To be holily engaged in the service of God -- in a task commanded by God. Occasionally, this is attributed to God and sometimes to man.
If it is attributed to God, then it signifies:
(1) The separation of a people or a person in order to penalize them for their sins. "Prepare [Note: The Statenvertaling reads as follows: "Heillig ze tot den dag der dooding," that is, "Sanctify them for the day of slaughter."] them for the day of slaughter" (Jeremiah 12:3).
(2) The separation, preparation, and qualification of nations to execute His judgments over others: "And I will prepare [Note: Ibid.] destroyers against thee, every one with his weapons" (Jeremiah 22:7).
(3) To set apart a matter or day for His service: "I have hallowed this house" (1 Kings 9:3); "Wherefore the Lord blessed the sabbath day, and hallowed it" (Exodus 20:11).
(4) To separate a nation or a person from others to be His property and for His service: "I hallowed unto Me all the firstborn in Israel" (Numbers 3:13); "I am the Lord which sanctify you" (Leviticus 20:8). It also signifies a rendering fit for His service; that is, to change, make holy, and render spiritual. "Sanctify them through Thy truth" (John 17:17); "And the very God of peace sanctify you wholly" (1 Thessalonians 5:23). In this manner God has also set apart the Lord Jesus to be a Surety and a Mediator, qualifying Him by the union of the two natures and the extraordinary infusion of the Holy Spirit. "...Him, whom the Father hath sanctified, and sent into the world ..." (John 10:36); "For it became Him ... to make the captain of their salvation perfect [Note: The Statenvertaling uses the word "heiligen," that is, "to sanctify" where the KJV uses "to make perfect."] through sufferings" (Hebrews 2:10). When "hallowing" is attributed to men, it signifies:
(1) To set apart -- upon God‘s command -- a day, matter, or person for the service of God. There is the hallowing of a day: "Remember the sabbath day, to keep it holy" (Exodus 20:8). There is the hallowing of a matter: "So they sanctified the house of the Lord in eight days" (2 Chronicles 29:17). There is a hallowing of persons: "Sanctify unto Me all the firstborn" (Exodus 13:2).
(2) To separate ourselves, to consecrate ourselves to God, or to prepare ourselves for the service of God. "Sanctify yourselves against tomorrow" (Joshua 7:13); "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Corinthians 7:1).
All these meanings of the word "to hallow" are not applicable here. However, we have pointed them out since you need to be acquainted with them in order to be free from any confusion in this respect, and to be all the more capable of understanding the meaning of the word "to hallow." This is a hallowing which has as its object neither man nor anything else. The reference here is to a hallowing which has God as its object. Sometimes this is attributed to God and sometimes to man.
God Hallows Himself
God hallows Himself: "And I will sanctify My great name" (Ezekiel 36:23). God hallows Himself both in the works of nature and of grace, revealing to man what manner of God He is.
He hallows Himself in the works of nature.
(1) He does this when He reveals Himself as being the only God. "I am the Lord that maketh all things; that stretcheth forth the heavens alone; ... beside Me there is no God" (Isaiah 44:24
(2) He does so when He reveals His goodness by means of temporal blessings. "Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven" (Acts 14:17); "The earth is full of Thy riches" (Psalms 104:24).
(3) He does so when He demonstrates His justice in punishing sinners. Even the heathen perceive this, for one of them states, "I have long been in doubt as to whether God rules over everything or whether everything comes about by chance. However, the punishment of Rufinus at last terminated this train of thought and vindicated God. They (the ungodly) are exalted in order that they will be crushed all the more severely." This is frequently mentioned in the Holy Scriptures. Such is true in these two texts: "Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall have executed judgments in her, and shall be sanctified in her" (Ezekiel 28:22); "And the Egyptians shall know that I am the Lord, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen" (Exodus 14:18).
(4) This occurs when the Lord reveals His irresistible omnipotence in His works: "And in very deed for this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth" (Exodus 9:16). Consider also Daniel 4:34-35, "I blessed the most High, and I praised and honoured Him that liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation: and all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?"
However, God hallows Himself in a special sense in the work of grace wherein He reveals Himself as:
(1) A righteous God, who cannot allow sin to go unpunished, and who cannot be reconciled to the sinner except the committed sins be fully punished. "Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness" (Romans 3:25).
(2) A good God: "But after that the kindness and love of God our Saviour toward man appeared. ... He saved us" (Titus 3:4-5).
(3) A wise God: "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God" (Ephesians 3:10).
(4) A faithful God: "For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us" (2 Corinthians 1:20).
(5) A truthful God: "But as God is true, our word toward you was not yea and nay" (2 Corinthians 1:18).
(6) An immutable God. "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath" (Hebrews 6:17). Therefore the Lord says, "But My kindness shall not depart from thee, neither shall the covenant of My peace be removed" (Isaiah 54:10). In these ways God reveals His perfections and hallows His Name. The Manner in Which Man Hallows Man is also said to hallow, either himself, other people, or a variety of matters. It then signifies:
(1) The separation of ordinary things for religious purposes: "Sanctify unto Me all the firstborn" (Exodus 13:2); "Separate Me Barnabas and Saul" (Acts 13:2).
(2) To devote to, to consecrate to God, to surrender to the service of the Lord, or to sacrifice: "And for their sakes I sanctify Myself, that they also might be sanctified through the truth" (John 17:19). The following passages refer to this: "But first gave their own selves to the Lord" (2 Corinthians 8:5); "And another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel" (Isaiah 44:5).
(3) To prepare for the service of the Lord: "Sanctify yourselves, and come with me to the sacrifice" (1 Samuel 16:5).
(4) To be involved in a holy manner in the work of the Lord. "Remember the sabbath day, to keep it holy" (Exodus 20:8). To this also belongs a being godly and holy in the totality of our life and deeds. "Ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy" (Leviticus 11:44).
Man is also said to hallow God. Such hallowing, however, does not signify all that which we enumerated, for God is perfect, and nothing can either be taken away or added to Him.
However, the hallowing of God‘s Name consists, first of all, in knowing and attentively observing where and in what manner God hallows His Name -- in His works as well as in grace, as has been discussed above. He who will hallow God‘s Name, must take note wherein God reveals Himself, and which perfections of God manifest themselves in this. "Come, behold the works of the Lord" (Psalms 46:8); "Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord" (Psalms 107:43).
Secondly, there must be a recognition and a joyful approbation that God is such a God. "Even so, Lord God Almighty, true and righteous are Thy judgments" (Revelation 16:7).
Thirdly, God‘s Name as such must be glorified, exalted, and praised. "O praise the Lord, all ye nations: praise Him, all ye people. For His merciful kindness is great toward us: and the truth of the Lord endureth for ever" (Psalms 117:1-2).
(1) Such occurs with the heart: "Bless the Lord, O my soul: and all that is within me, bless His holy name" (Psalms 103:1); "But sanctify the Lord God in your hearts" (1 Peter 3:15);
(2) with the mouth: "I will speak of the glorious honour of Thy majesty, and of Thy wondrous works" (Psalms 145:5); (3) with our life and our deeds: "Herein is My Father glorified, that ye bear much fruit" (John 15:8). Fourthly, we must show to others how glorious a God our God is. From the Holy Scriptures and His works, both His common and extraordinary providence, we must point out which perfections of God manifest themselves in a given situation, and thereby we must lead them to the knowledge, acknowledgment, love, and glorification of God. Everywhere in the Psalms David exhorts everyone to do so -- also in Psalms 148:1-14, where he addresses angels, hosts, kings, princes, judges, young men, maidens, and old men. He stirs them all up to praise God and to behold the glory of the Lord in all His works of creation, preservation, government, and redemption of His people. He concludes in verses 13-14 by saying, "Let them praise the name of the Lord: for His name alone is excellent; His glory is above the earth and heaven. He also exalteth the horn of His people, the praise of all His saints; even of the children of Israel, a people near unto Him. Praise ye the Lord." The psalmist also makes mention of animals, birds, fish, the sun, and trees. This does not mean that they are able to do this, but that they render man reasons to glorify God; and he ends the book of Psalms with: "Let every thing that hath breath praise the Lord. Praise ye the Lord"! The Implication of Praying, “Hallowed be Thy Name”
Thus far we have demonstrated how and whereby God‘s Name is hallowed. It now remains to demonstrate what it means to pray, "Hallowed be Thy Name."
First of all, it consists of an expression of strong love and a desire that God‘s Name be glorified and praised. "Let such as love Thy salvation say continually, Let God be magnified" (Psalms 70:4).
Secondly, it includes an acknowledgment that we and all other men are not worthy that God would manifest Himself to us even in the very least, that we should rejoice in this revelation, and that we should put the praises of God in our mouths. When the holy angels glorified God and thrice exclaimed "Holy," they covered their countenances (Isaiah 6:1-13). Abraham said, "Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes" (Genesis 18:27). Thereby we acknowledge that it would be God‘s incomprehensible grace and goodness if the Lord were to permit and enable us to glorify Him. For this grace we then pray.
Thirdly, it implies an admission of impotence to do this, for he who delights in the hallowing of God‘s Name finds himself perplexed from all sides. His understanding is too darkened, his will too inert, and his affections too lethargic. He is neither able to begin, nor to proceed, and if he does anything it is more the work of his head than his heart and he is therefore inclined to desist. He thus perceives that it must be given him out of grace, and therefore he says, "O Lord, open Thou my lips; and my mouth shall show forth Thy praise" (Psalms 51:15).
Fourthly, it is indicative of faith that God is able to do it, is also willing to give it -- and indeed does give it. "This people have I formed for Myself; they shall show forth My praise" (Isaiah 43:21); "That they might be called ... the planting of the Lord, that He might be glorified" (Isaiah 61:3). The Lord Jesus would not put these words in our mouth if it were not the Lord‘s intent to grant this to the supplicant.
Fifthly, it consists of a heartfelt entreaty:
(1) That God would reveal Himself as He is, and that He is the One who rules everything from the least to the greatest, He being the One who punishes and blesses, and who gives both victory and defeat in war. "O Shepherd of Israel ... shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy strength, and come and save us. Turn us again, O God, and cause Thy face to shine" (Psalms 80:1-3); "O Lord God, to whom vengeance belongeth ... show Thyself" (Psalms 94:1).
(2) That both the supplicant and others would see and acknowledge God as He reveals Himself in His Word and in His works by His Spirit -- as God is indeed pleased to do. "... the wicked ... will not behold the majesty of the Lord" (Isaiah 26:10); "The righteous shall rejoice when he seeth the vengeance. ... So that a man shall say, Verily there is a reward for the righteous: verily He is a God that judgeth in the earth" (Psalms 58:10-11); "Then shall ye know that I the Lord have spoken it, and performed it" (Ezekiel 37:14).
(3) That both the supplicants and others -- by reason of knowing the Lord as being such a majestic, holy, glorious, good, and omnipotent Lord -- would, in all that He does, love, fear, obey, and praise Him; and by reason of that disposition and desire they initiate everything, are active as such, end in this, and in very deed exclaim, "For of Him, and through Him, and to Him, are all things: to whom be glory for ever" (Romans 11:36). All this is included in the prayer, "Hallowed be Thy Name."
Having a strong love that God will be glorified among men, in view of his unworthiness to be permitted to do so, and due to his inability to do so, the supplicant presents himself in faith to the Lord as a child, coming to God as his Father in Christ, and prays, "Let Thy work appear unto Thy servants, and Thy glory unto their children" (Psalms 90:16); "Let my mouth be filled with Thy praise and with Thy honour all the day" (Psalms 71:8). The Vain Use of this Petition
How far man is removed from conducting himself as such, however! The heathen neither know, desire, nor glorify God, and are without God. Christians are indeed obligated to glorify God, but in some respects they behave themselves worse than the heathen, for instead of glorifying God, they dishonor Him -- yes, they mock with God in an intolerable manner. However, you may say, "How do they mock with God?" They do so by daily taking these words in their mouths: "Hallowed be Thy Name," for they daily recite this prayer and are of the opinion that they would commit a great sin if they had not prayed this -- if the Lord’s Prayer had not been the conclusion of their prayer. However, in the meantime they have no knowledge of what this means: "Hallowed be Thy Name." They do not desire this, nor are they motivated to pray this by reason of such a desire. It does not even occur to them, and they just rattle it off. Is not this mockery? Would you dare to address a king or a man of distinction in this manner? Do you think that he would give you your request upon such irreverent babbling? Acknowledge therefore what an abomination it is to be prattling in this manner in the presence of God, while yet being of the opinion that you had prayed to God. Such persons have no interest in the means whereby God‘s Name is hallowed: the coming of God‘s kingdom and the petitions which follow. Consequently, this means that they themselves also have no desire for the glorification of God‘s Name, and yet they insist on daily reciting this petition ignorantly, doing so without a desire for the matter -- and irreverently. Is this not to be guilty of mocking with the great God? It would be less sinful not to pray at all than to rattle something off mockingly in God‘s presence. The Grave Consequences of Not Hallowing God’s Name
Therefore, give ear, you ignorant ones, who neither have knowledge of God nor of the contents of this petition, and who have no desires relative to this petition; hear, you who rattle off your prayers, who pray routinely, who mock with God, who tear God‘s laws to shreds and trample upon them, who abuse the holy name of God, who with your ungodly walk cause the name of God to be slandered; hear and take the following to heart:
First, God will not permit Himself to be mocked and despised. "Be not deceived; God is not mocked" (Galatians 6:7); "Surely He scorneth the scorners" (Proverbs 3:34). Oh, how dreadful it will be when you will thus be scorned!
Secondly, as long as you live in such a condition, God does not wish to be worshiped by you. "When ye come to appear before Me, who hath required this at your hand, to tread My courts? And when ye spread forth your hands, I will hide Mine eyes from you: yea, when ye make many prayers, I will not hear" (Isaiah 1:12
Thirdly, if we do not hallow God‘s Name; if we but say with our mouth, "Hallowed be Thy Name," while neither understanding what we are saying nor having a heartfelt desire that such would occur, then God will sanctify Himself by punishing you, in order that everyone would perceive how very much God ought to be feared and how reverent we ought to be in our approach unto Him. When Nadab and Abihu came before the Lord with strange fire, "there went out fire from the Lord, and devoured them" (Leviticus 10:3). In response to this Moses said, "This is it that the Lord spake, saying, I will be sanctified in them that come nigh Me" (Leviticus 10:3). Even though God does not always do this immediately, the Lord will nevertheless do this at His time and in His manner, and they will be aware of the fulfillment of this threat: "Forasmuch as this people draw near Me with their mouth, and with their lips do honour Me, but have removed their heart far from me ... therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder" (Isaiah 29:13-14). Therefore, also give heed as to how you pray; be acquainted with and desirous for that which you declare before God: "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God" (Ecclesiastes 5:2). This is intended for those who pray in an evil manner. The Godly Rebuked for Their Deficient Use of This Petition
Also the godly are very deficient in praying this petition, and therefore are in need of rebuke. Many dwell too much upon themselves and are too intent upon a feeling sense of the forgiveness of sins, the assurance of their state, and victory over their sins, holiness, and virtuousness. The latter is a good desire, but it is not sufficient. We ought much more to accustom ourselves to have knowledge of, love for, and focus upon the highest goal in all things: the glorification of God‘s Name. This we must heartily supplicate for in our prayer, rather than desist in discouragement by saying, "I cannot glorify God; I am too ignorant and I do not know how to begin; I am too sinful, and the power of my corruptions troubles my soul; my cross presses me down and I am surrounded by sorrows; I find it difficult to believe that God is my God. How then can I glorify His Name? And even if I undertake this, then I must immediately desist. I am without subject matter for my prayer, I find no sweetness in it, and it is but the work of my intellect."
You are indeed to be rebuked. To refrain from this causes you to remain spiritually immature. You desire to immediately have a view of the glory of God in a high measure, as well as having a feeling and vehement sense of love. Instead, you must begin in a humble condition of soul and reflect upon the suitableness of God being hallowed by all creatures, the blessedness of those who do so with desire and love, as well as your own desire to that end. You must thus train yourself continually to have this objective in view in order to become accustomed to it. In so doing, your propensity in this regard will improve.
Therefore, stir up your soul to hallow God‘s Name and to pray for this continually, for:
(1) God is worthy of this (Revelation 4:11), and it behooves you (Isaiah 42:21).
(2) God is pleased with it (Psalms 22:4), and this is all your delight (Psalms 71:8).
(3) It is the delightful activity of the birds, the heavens (Psalms 19:1), the angels (Isaiah 6:3), and the saints upon earth (Psalms 92:2; Psalms 69:31). Would you then be silent?
(4) this will cause your work to be more genuine (John 3:21), and is a great privilege for you (Psalms 99:3
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1 This statement, and the paragraphs that follow, are based on the rendering of the Statenvertaling, which reads as follows: "Die Gij zijt in de hemelen," that is, "Which art in the heavens."
2 The Statenvertaling reads as follows: "Heillig ze tot den dag der dooding," that is, "Sanctify them for the day of slaughter."
3 Ibid.
4 The Statenvertaling uses the word "heiligen," that is, "to sanctify" where the KJV uses "to make perfect."