All About Jesus, Volume 1

Introduction

When Christ was on earth He prayed often, sometimes spending whole nights in prayer. Of course none of these prayers are recorded.

We have, however, the record of several prayers which He offered in public, prominent among which are the prayer at the grave of Lazarus, and the one for His disciples, just before His betrayal and crucifixion.

But neither of these is referred to by the term, "the Lord's prayer." That prayer is the brief petition which our Saviour gave as a model for all prayers. And a model it is indeed. It comprehends everything that it is possible for man to desire from God. There are no circumstances or conditions in life that are not covered by this petition.

Yet this must be understood as applying to followers of Christ, and not to unconverted persons, even though they be convicted of sin. This will appear in the course of our comments upon the prayer.

There is no other form of words ever devised which can be used as a prayer over and over again for years, and still retain its freshness. This is simply because this one was given by One who knew man's needs.

But our Saviour did not design that His disciples should simply repeat the words which He gave them. This is evident from the introduction: "After this manner therefore pray." (Matthew 6:9)

It was designed as we have said, as a comprehensive model. Let us consider it well, that we may henceforth pray with more of the Spirit and the understanding.--Signs of the Times, February 24, 1887--Original title: The Lord's Prayer--Timeline: IV-15 (Sermon on the Mount)--Matthew 6:9.

Our Father

"Our Father." (Matthew 6:9)

What tenderness is expressed in those words! What infinite condescension it reveals on the part of God to allow poor, frail mortals to address Him thus. His greatness is unsearchable and His ways past finding out. Before Him, "The nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, He takes up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before Him are as nothing; and they are counted to Him less than nothing, and vanity." (Isaiah 40:15-17) "[He walks] upon the wings of the wind." (Psalm 104:3) "[He] has His way in the whirlwind and in the storm, and the clouds are the dust of His feet." (Nahum 1:3)

And yet this awful God has the tenderness of a parent, and His ear is open to the supplications of those who whisper, even in faintest accents, "Our Father;" for we are told that: "Like as a father pities His children, so the Lord pities them that fear Him." (Psalm 103:13)

Although God is the "high and lofty One that inhabits eternity, whose name is Holy," (Isaiah 57:15)

He has assured us that He dwells with him that is "of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." (Isaiah 57:15)

Thus the first words of the Lord's prayer bring us into the most intimate relation with the great Creator.

Even in the first word alone there is a great truth conveyed. It shows the relation of those who can call God Father. They are brethren, having common hopes and needs. Even in his secret devotions, the Christian is not to make his petitions wholly personal. He is not to be shut up to his own needs, but is to remember that he is only one of a great family, whose welfare ought to be with him scarcely second to his own. Paul wrote to the Romans: "For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers." (Romans 1:9)

It is possible for a person to be selfish even in his petitions for overcoming grace; but it will be found in that case, as in all others, that selfishness defeats itself. Every Christian will bear witness to the fact that the richest blessings have come to him when, even though almost overwhelmed with a sense of his own need, he has coupled his petition for pardon and strength, with a request for a blessing upon others besides himself. And so, even in the closet, we are to say, "Our Father."

It is not everybody, however, who can say, "Our Father." We hear much of the "Fatherhood of God and the brotherhood of man," but the Bible says nothing about such a thing. All men are not sons of God. Paul reminds the Ephesians of the time before they were converted, saying, "That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Ephesians 2:12)

In the first verses he shows still more plainly that men are not by nature the children of God. He says: "And you has He quickened, who were dead in trespasses and sins; Wherein in time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience; Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." (Ephesians 2:1-3)

Again the apostle warns the Ephesian brethren against the sins to which they had formerly been addicted, saying, "For because of these things the wrath of God comes upon the children of disobedience." (Ephesians 5:6) "For which things' sake the wrath of God comes on the children of disobedience." (Colossians 3:6)

But the plainest statement of all, that men are not by nature the children of God, was given by our Saviour himself. To the wicked Jews who said, "We have one Father, even God,He said: If God were your Father, you would love me; for I proceeded forth and came from God; neither came I of myself, but He sent me. ... You are of your father the devil, and the lusts of your father you will do." (John 8:41-42,44)

Putting these texts together, we learn that all who know not God are the children of wrath; they are the children, or recipients, of wrath, because they are children of disobedience because they are the children of the devil. Now a person cannot at the same time be a child of God and a child of Satan. Nor is it necessary that one should be as hardened as were the Jews to whom Christ spoke, in order that they may be called children of Satan. "Whosoever commits sin is the servant of sin." (John 8:34)

If a person is a child of disobedience and of darkness, he is not a child of God. "All have sinned." (Romans 3:23)

And therefore none are by nature children of God. How do people become children of God? If they are not natural children, it must be by adoption. So Paul says: "For as many as are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba [Father], Father. The Spirit itself bears witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together." (Romans 8:14-17)

In like manner he writes to the Galatians: "But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore you are no more a servant, but a son; and if a son, then an heir of God through Christ." (Galatians 4:4-7)

In the above text it will be noticed that the Spirit is the pledge of our adoption. It is called the Spirit of adoption, because only those who have it are sons of God. Indeed, its reception constitutes us sons of God. If we are children, then we are heirs of God; and so Paul says that the Spirit is: "The earnest [or pledge] of our inheritance." (Ephesians 1:14)

If we are heirs of God, we are joint heirs with Christ. All that Christ has or is to have, we shall have also. He is the Son of God by birth; the only begotten Son of God. Angels are the sons of God by creation. "When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38:7) Adam was a son of God in the same way, only a little lower than the angels. If he had not sinned against God, his descendants would like him have been sons of God. But he transferred his allegiance to Satan, and so no man from Adam down can be a son of God except by adoption. "Except a man be born again, he cannot see the kingdom of God." (John 3:3)

From this brief study of the Scripture it is clearly evident that since the Lord's prayer begins, "Our Father," it cannot be used by one who is not a child of God. For those who are in a state of nature, and thus children of wrath, there is another prayer. It is, "God be merciful to me, a sinner." (Luke 18:13)

They cannot address the Creator as Father, but only as God, the Judge who, however, is able to save as well as to destroy. If they have once been adopted into the family of God, and have lost their heirship through sin, the same prayer is applicable. With David, under like circumstances, they may cry: "Have mercy upon me, O God, according to your lovingkindness; according unto the multitude of your tender mercies, blot out my transgressions. ... Hide your face from my sins, and blot out all my iniquities. ... Restore unto me the joy of your salvation; and uphold me with your free Spirit." (Psalm 51:1,9,12)

But only those with whose spirits the Spirit of God bears witness that they are children of God, can with confidence repeat the tender words, "Our Father."

Yet not a long time must the sinner lie a suppliant at the throne of God, unable to utter those words. God is longing for the world to become reconciled to Him. When the prodigal son, who had forfeited his right to a place in his father's house, said, "I will arise, and go unto my father," (Luke 15:18) not as a son but as a servant seeking mercy, his father met him while he was yet a long way off. He met him not as a master, but as a father. The humble prodigal did not have time to call himself a servant before he was embraced as a son.

And so, although no one in a state of nature can properly repeat the Lord's prayer, at the first sincere petition for mercy, which the repentant sinner puts up to God, the Spirit of God is sent forth into his heart, and he becomes a son, and can confidently and joyfully say, "Father, Father."--Signs of the Times, February 24, 1887--Matthew 6:9.

In Heaven

"Who is in Heaven." (Matthew 6:9)

The fact that God is in Heaven is often used to indicate His power and majesty. The expression occurring in the model prayer indicates that whoever prays should recognize the greatness of the Being whom He addresses. "He that comes to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Hebrews 11:6)

We quote a few texts to show the comprehensiveness of the expression, "who is in Heaven." "The Lord has prepared His throne in the Heavens; and His kingdom rules over all." (Psalm 103:19) "But our God is in the Heavens; He has done whatsoever He has pleased." (Psalm 115:3)

These texts show the power of God. The same thing is found in: "O Lord God of our fathers, are you not God in Heaven? and do you not rule over all the kingdoms of the heathen? and in your hand is there not power and might, so that none is able to withstand you?" (2 Chronicles 20:6)

Whenever it is designed to indicate the power and majesty of God, His dwelling-place in Heaven is mentioned. "The Lord is in His holy temple, the Lord's throne is in Heaven; His eyes behold, His eyelids try, the children of men." (Psalm 11:4)

Here God's dwelling-place in Heaven is mentioned to show His omniscience. "Can any hide himself in secret places that I shall not see him? says the Lord. Do not I fill Heaven and earth? says the Lord." (Jeremiah 23:24)

Here the omnipresence of God is indicated, as also in: "But will God indeed dwell on the earth? behold, the Heaven and Heaven of heavens cannot contain You; how much less this house that I have built." (1 Kings 8:27)

And also: "Thus says the Lord, The Heaven is my throne, and the earthis my footstool; where is the house that you build unto me? and where is the place of my rest?" (Isaiah 66:1) "Be not rash with your mouth and let not your heart be hasty to utter anything before God; for God is in Heaven, and you upon earth; therefore let your words be few." (Ecclesiastes 5:2)

Here the fact that God is in Heaven is given as a reason for sobriety and carefulness of speech. Thus we find that the expression in the Lord's Prayer, "Who is in Heaven," stands for a recognition of the power, the majesty, the omnipotence, and the omniscience of God. All these things should be borne in mind when we approach the throne of grace. This thought will tend to produce reverence and awe.

Multiplication of words and "vain repetitions," for which Christ condemned the heathen, arise from the fact that the petitioner thinks more of himself than he does of the one whom he is addressing. The heathen gods were so contemptible that the heathen worshiper could not help thinking more of himself than of his god; for heathen worship, in its inception, was self-worship. (See Romans 1:21-23)

But the God whom we worship sits upon the circle of the heavens, and he who has a just sense of His greatness will come with reverence into His presence, and will confine his words to just the things which he needs.

Hallowed Be Your Name

"Hallowed be your name." (Matthew 6:9)

This follows as a natural consequence of that which precedes. The one who remembers the words, "There is none like unto the God of Jerusalem, who rides upon the heavens in your help, and in His excellency on the sky," (Deuteronomy 33:26) will of necessity: "Fear that glorious and fearful name, The Lord Your God." (Deuteronomy 28:58)--Signs of the Times, March 3, 1887--Matthew 6:9.

Your Kingdom Come

"Your kingdom come." (Matthew 6:10)

In this brief petition is contained one of the most comprehensive requests ever made by mortal man. Thousands have repeated the simple phrase thoughtlessly, and thousands who have pronounced the words with all the reverence possible for them, have had very limited ideas of what they were asking for. Someone has well written:

"Your kingdom come;" thus day by day
We lift our hands to God, and pray;
But who has ever duly weighed
The meaning of those words he said?
--Unknown, circa 1840.

Let us try to weigh the meaning of the words, that we may utter them more intelligently. It is certain that if we know the full meaning of the petition, we shall not lightly make use of it.

A Future Kingdom

First, we will notice that the Lord's prayer shows the kingdom to be still future. That prayer is for all Christians; it is a model for us, just as much as it was for the personal followers of Christ. We are to pray for the kingdom of God to come; but that would be out of place if the kingdom were already set up.

That it was not set up in the days of Christ's first advent, is shown by the question which His disciples asked as they stood upon the Mount of Olives, just before he was taken out of their sight. Said they, "Lord, will you at this time restore again the kingdom to Israel?" (Acts 1:6)

Christ did not say, "It has already been restored," but: "It is not for you to know the times or the seasons which the Father has put in His own power." (Acts 1:7)

That is, it is not for the disciples to know when the kingdom will come; but they are to pray for it; if they knew that the time for the kingdom were fixed, it would be useless to pray for it. That God has not made known the time of the coming kingdom, is shown by the statement that he has put it "in His own power." He is not under obligations to set up the kingdom at any specified time, for He has not appointed any; it is all within His own power.

Many people have the idea that: "The kingdom of Christ and of God, is a spiritual kingdom, that it is simply the reign of the Spirit in the hearts of believers. It is true that the gospel plan is termed a kingdom, as in: "Who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son." (Colossians 1:13) "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ." (Revelation 1:9)

But that kingdom,--the kingdom of grace,--began as soon as man fell, as soon as he had need of: "The grace of God which brings salvation." (Titus 2:11)

But the kingdom referred to in the Lord's prayer is, as we have seen, still future; consequently that kingdom cannot be the gospel. Moreover, the apostle James says: "Hearken, my beloved brethren, Has not God chosen the poor of this world rich in faith, and heirs of the kingdom which He has promised to them that love Him?" (James 2:5)

Here he speaks of a kingdom that is promised to those who love the Lord,--a kingdom of which they are heirs through faith. It is this kingdom for whose coming we are to pray.

What the Kingdom Is

When Adam was created, he was made king of the earth, as is shown by these words: "So God created man in His own image, in the image of God He created him; male and female He created them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves upon the earth." (Genesis 1:27-28)

This dominion was forfeited by the fall, and the world passed into the hands of the one who had conquered Adam--Satan,--who is now "god of this world." (2 Corinthians 4:4)

Not that God has no control over the earth; for even when He gave the dominion to Adam, He did not relinquish any part of His own universal dominion; but Satan took as much of the dominion as was given to Adam. He is not able, however, to go beyond the bounds which God sets for him: "And the Lord said unto Satan, Behold, all that he has is in your power; only upon himself put not forth your hand. So Satan went forth from the presence of the Lord." (Job 1:12) "And the Lord said unto Satan, Behold, he is in your hand; but save his life." (Job 2:6)

When David was king over Israel, God promised him that: "Your throne shall be established forever." (2 Samuel 7:16)

This promise was often repeated, and God said, "My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven." (Psalm 89:34-37)

Yet notwithstanding this promise, it was not long before the whole kingdom of Israel was overthrown, and the people were taken into captivity; and although many of the people were afterward allowed to return to their own land, the kingdom was never restored. The kings who afterward reigned in Jerusalem were simply the creatures of the Roman power, which controlled Judea and all the rest of the civilized world.

But David himself, it seems, never expected that his throne should be established forever with earthly monarchs upon it. He understood that Christ was the one referred to, who should rule over the kingdom. So Peter, after quoting David's words in Psalm 16:8-10, said: "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne; He seeing this before spoke of the resurrection of Christ, that His soul was not left in hell [the grave], neither His flesh did see corruption." (Acts 2:29-31)

Christ, then, is the one who is to "restore again the kingdom to Israel." (Acts 1:6)

It is to be a literal kingdom for He is to sit upon the throne of David. When the angel Gabriel announced to Mary that she should be the mother of Jesus, he said: "He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, And He shall reign over the house of Jacob forever; and of His kingdom there shall be no end." (Luke 1:32-33)

The coming kingdom must, therefore be as literal a kingdom as was that of David. The kingdom is, however, to be different, in that it will be perfect and sinless. Said the prophet, addressing Christ by inspiration: "And you, O tower of the flock, the strong hold of the daughter of Zion, unto you shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem." (Micah 4:8)

And the Lord himself, in His promise to David, said: "Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more." (2 Samuel 7:10)

These two texts teach us that the dominion of Christ is to be the same as that given to Adam: "The first dominion," (Micah 4:8) that it will be the earth in its Eden beauty and freedom from the oppression of sin. And so we read the words of Peter, who, after speaking of the fire which shall melt the earth, and shall destroy sin and sinners out of it, says, "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwells righteousness." (2 Peter 3:13)

This promise is recorded in: "For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an oldman that has not filled his days: for the child shall die a hundred years old; but the sinner being a hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and my elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, says the Lord." (Isaiah 65:17-25)

Now read the parallel passage in: "Behold, the days come, says the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that sows seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, says the Lord thy God." (Amos 9:13-15)

Then read: "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, says the Lord that does this." (Amos 9:11-12)

You can see that this new heavens and new earth is in the time when the Lord has restored the kingdom to Israel. So we learn that when we pray, "Your kingdom come," we are simply praying for God to set up His own reign of righteousness in the earth made new.

Setting Up of the Kingdom

But let not the subject be dismissed with this simple statement of the truth. Around the fulfillment of this promise cluster the grandest and most tremendously important events. That kingdom is ushered in by the coming of the Lord Jesus Christ, as Paul indicates in his charge to Timothy: "I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom; Preach the word." (2 Timothy 4:1-2)

This kingdom Christ receives before He returns to earth; for He himself compared himself and kingdom to a certain nobleman that "went into a far country to receive for himself a kingdom, and to return." (Luke 19:12)

See the account of His receiving this kingdom, in: "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." (Daniel 7:13-14)

So it is, that when Christ comes in His glory, and all the holy angels with Him, He will be sitting upon the throne of His glory, and to the righteous He will say: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Matthew 25:34)

This again shows that the kingdom which the saints are to inherit is the dominion of the earth. In this kingdom righteousness, and that alone shall dwell. "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwells righteousness." (2 Peter 3:13)

The prophet says of that time: "Your people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified." (Isaiah 60:21)

Read the verses preceding this one, and then read the 21st chapter of Revelation, the last verse of which says: "And there shall in no wise enter into it anything that defiles, neither whatsoever works abomination, or makes a lie; but they which are written in the Lamb's book of life." (Revelation 21:27)

This state of righteousness will not be brought about by the conversion of all men, for we read that as the end approaches, "Iniquity shall abound," (Matthew 25:12) and that: "Evil men and seducers shall wax worse and worse." (2 Timothy 3:13)

And that in the days when the Son of man shall be revealed, it shall be as it was in the days of Noah and of Lot: "But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." (Matthew 24:37-39) "And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they built; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." (Luke 17:26-30)

So when God gives to Christ the heathen for this inheritance, and the uttermost parts of the earth, for a possession, the first thing He does is to rule them with a rod of iron and dash them in pieces like a potter's vessel. "Ask of me, and I shall give You the heathen for your inheritance, and the uttermost parts of the earth for your possession. You shall break them with a rod of iron; You shall dash them in pieces like a potter's vessel." (Psalm 2:8-9)

Says the prophet: "Behold, the day of the Lord comes, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it." (Isaiah 13:9)

And we also read that when the Lord Jesus shall be revealed from Heaven with His mighty angels, it will be "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; When He shall come to be glorified in His saints, and to be admired in all them that believe." (2 Thessalonians 1:8-10)

Thus we learn that to pray, "Your kingdom come," is to pray for the coming of the Lord to destroy the wicked, and to cleanse the earth of everything that defiles, and to give immortality to His people. God is no respecter of persons. Whosoever shall not be found written in the book of life shall be cast into the lake of fire: "And whoever was not found written in the book of life was cast into the lake of fire." (Revelation 20:15)

It will avail nothing that men have said, "Lord, Lord,"-that they have prayed earnestly, even praying for the kingdom of God to come, if in that day any defilement is found in them, they will be cast into the lake of fire.

Who is there, then, that realizing what the kingdom of God is, who alone can inherit it, and what will be the fate of those who are unfit,--can pray, "Your kingdom come," and still cherish sin in his heart?

How carefully and unblamably we must live if we are able to unite, in saying, "Even so, come, Lord Jesus." (Revelation 22:20)--Signs of the Times, March 10, 1887--Matthew 6:10.

Your Will Be Done

"Your will be done." (Matthew 6:10)

It is probable that this part of the Lord's prayer is the least understood of any. The sentence, "Your will be done," is thought by most people to be applicable only in cases of sickness or other trial, to indicate that the sufferer is willing to endure patiently.

But this is but a very limited view of the expression. As a matter of fact there is no more comprehensive sentence in the Bible, or that can be uttered by man, than the simple words, "Your will be done." It all depends on what the will of the Lord is, which point we must investigate.

The 2nd chapter of Romans has reference especially to the Jews, to show that they, as well as the Gentiles, are sinners, and the apostle speaks to them directly, in these words: "Behold, you are called a Jew, and rest in the law, and make your boast of God, And know His will, and approve the things that are more excellent, being instructed out of the law." (Romans 2:17-18)

How does Paul say the Jew knew the will of God? Because he was instructed out of the law. The obvious conclusion, then, is that the will of God may be known only by a study of the law, which makes necessary the further conclusion that the law of God is his will.

This conclusion is verified most plainly by the words which the psalmist utters prophetically in behalf of Christ: "Then said I, Lo, I come; in the volume of the book it is written of me, I delight to do your will, O my God; yea, your law is within my heart." (Psalm 40:7-8)

It is first stated that Christ delighted to do the will of the Father; and then to make this statement emphatic, it is added, "yea, your law is within my heart." (Psalm 40:8) "Out of the heart are the issues of life." (Proverbs 4:23) "As a man thinks in his heart, so is he." (Proverbs 23:7)

That is, a man's actions correspond to that which is in his heart; he does just what is in his heart. Therefore if the law of God being in a man's heart, leads him to delight to do the will of God, it follows that the law of God is the will of God.

In Revelation 22:14 we read that they who keep the commandments shall have right to the tree of life, and enter in through the gates into the city; and in Matthew 7:21 we read that only those who do the will of God, shall enter into the kingdom of Heaven. Here again we see the identity of the will of God and the commandments.

If there is any doubt in anyone's mind as to what law it is that is the will of God, it may be settled by reading Romans 2:21-22 in connection with verses 17-20, the first two of which have been quoted. The ten commandments are the will of God.

Therefore when we pray, "Your will be done," we in reality pray that the commandments of God may be kept by us and by all others who dwell on the earth. We pray that they may be kept even as they are kept in Heaven, where: "[The angels] do His commandment, hearkening unto the voice of His word." (Psalm 103:20)

It follows, therefore, that whoever utters the Lord's prayer or a prayer modeled after it, and does not in his heart "consent unto the law that it is good," (Romans 7:16) and honestly desires to conform to all its requirements, is guilty of mockery before God. Such a one cannot hope to have his petition regarded; and so we may understand the words of the psalmist: "If I regard iniquity in my heart, the Lord will not hear me." (Psalm 66:18)

And of Solomon: "He that turns away his ear from hearing the law, even his prayer shall be abomination." (Proverbs 28:9)

When will this petition be granted? When shall the will of God be done in earth as it is now done in Heaven? The preceding clause, upon which we commented in our last article, answers this question. It is when the kingdom of God is established upon the earth; for in the new heavens and the new earth, righteousness alone shall dwell. "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwells righteousness." (2 Peter 3:13) "Your people also shall be all righteous; they shall inherit the land forever." (Isaiah 60:21)

The law of God, His holy will, is righteousness: "My tongue shall speak of your word: for all your commandments are righteousness." (Psalm 119:172)

And the keeping of it constitutes the righteousness of God's people: "And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He has commanded us." (Deuteronomy 6:25)

The Lord's prayer, therefore teaches us to long for the coming and kingdom of our Lord, when the law of God shall be in the hearts of all men, even as it was in the heart of the Son of God when he was on earth.

But the coming of the Lord, and the establishment of His kingdom, will not bring about this state of things. When Christ comes, the only change which is wrought in men is the change from mortality to immortality. He does not change men's characters from sinfulness to righteousness, for just before he comes the decree goes forth: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." (Revelation 22:11)

Men will be ushered into eternity with just the same characters that they have when probation closes. Those who inhabit the new earth will all be righteous, simply because the transgressors will have been rooted out of it: "But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it." (Proverbs 2:22)

And the perfect will be permitted to remain in it, just because they are perfect in the midst of unrighteousness, even as Noah was.

This being the case, it follows that to utter the Lord's prayer with honesty of heart, is to pray that God will work in us that which is good; it indicates a willingness to submit ourselves in all things to the will of God, that we may become like Him. Certainly no one who knows what the will of God is, and who knows how it will come to pass that the will of God shall be done on earth as it is in Heaven, could utter that prayer and not really desire to have that law written in his heart.

Although God's ways are as much higher than our ways as the heavens are higher than the earth, we have the assurance that every petition offered in humility and sincerity will be answered, and as we may attain to this high standard. "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." (Isaiah 55:9) "They that hunger and thirst after righteousness shall be filled." (Matthew 5:6) "For He has made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." (2 Corinthians 5:21)--Signs of the Times, March 24, 1887--Matthew 6:10.

Give Us This Day Our Daily Bread

"Give us this day our daily bread." (Matthew 6:11)

Nothing less than divine wisdom could have framed this petition, so simple and so reasonable is it.

Human greed would ask for enough today to supply all possible wants for the future; but if that were granted, the person could use no more of it today than he would use if he had only enough for today's needs.

Not only so, but human greed would overreach itself. Thus, if the man should today receive enough for all time, he would have no occasion to ask for anything tomorrow. He would trust in his possession instead of God, and would soon forget God.

Thus cutting himself off from the only power that can bestow and preserve, he would soon lose what he has, and then have nothing either for today or tomorrow. Riches make to themselves wings and fly away.

But the man who every day asks for provision sufficient for that day, with the assurance that he will receive it, is far better off. He has enough for today, and that is all he could use anyway. And then he does not wear himself out in the vain effort to take care of property that he has stored up for the future. His future supply is in the hands of God, who thus becomes his banker.

Surely the man who has all he needs, just when he needs it, while someone else takes care of that which he does not actually need, is far better off than the man who has only what he needs today, but who is burdened with the care of a lot of stuff that he may never need.

This petition teaches contentment. The conclusions in the preceding paragraph are in harmony with the teaching of the apostle Paul. Said he: "But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." (1 Timothy 6:6-10)

Here the apostle brings out an additional danger from not trusting God for our daily bread. It is that the man having more than he needs for today, is tempted to use more than he needs. Thus his thoughts become centered entirely on self and the gratification of his own desires and lusts, which increase and multiply with the gratification, until he is finally drowned in perdition. The apostle continues: "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy." (1 Timothy 6:17)

This is in harmony with the petition which the Lord has taught us. We are not taught that to have riches is sin, for the Lord gives some men power to get wealth, but that the sin comes in setting one's heart upon them. The possession of riches is a great danger for Christ says: "How hardly shall they that have riches enter into the kingdom of God!" (Mark 10:23)

This is because it is next to impossible for one who has riches to keep from setting his heart upon them, and so neglecting to trust in the living God, and forgetting that it is God who gives us all things richly to enjoy. This is taught by the parable in Luke 12: "The ground of a certain rich man brought forth plentifully." (Luke 12:16)

Here we see that it was not the man's superior skill that brought him his wealth, but the providence of God in giving "rain and fruitful seasons." And the man thought: "What shall I do, because I have no room where to bestow my fruits? And he said, This will I do. I will pull down my barns, and build greater; and there will I bestow all my fruits, and my goods, And I will say to my soul, Soul, you have much goods laid up for many years, take your ease, eat, drink and be merry." (Luke 12:17-19)

If he had listened to the Lord, he might have known what to do with his goods. Says the inspired word: "Charge them that are rich ... That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." (1 Timothy 6:17,18-19)

Instead of this, the man trusted in his riches, and had nothing. "But God said unto him, You fool, this night your soul shall be required of you; then whose shall those things be which you have provided?" (Luke 12:20)

Why is the man called a fool? Because the fool, according to the Bible, is one who says "in his heart, There is no God." (Psalm 14:1)

This man acted as though there were no God, because he assumed that he must take care of himself, and left God out of the account altogether. He may have been a professor of religion, but he was practically an atheist.

There are thousands of such men in the world today. But no matter how much they exalt themselves (for the man who by his actions assumes that his prosperity depends upon himself alone, virtually puts himself in the place of God), they will in the end be put in fear, and be made to know that they are but men. "So is he that lays up treasure for himself, and is not rich toward God." (Luke 12:21)

We have already read from Paul the injunction to rich men to lay up store for themselves "a good foundation against the time to come, that they may lay hold on eternal life." (1 Timothy 6:19)

In the Sermon on the Mount Christ said: "Lay not up for yourselves treasures upon earth, where moth and rust corrupts, and where thieves break through and steal; But lay up for yourselves treasures in heaven, where neither moth nor rust corrupts, and where thieves do not break through nor steal; For where your treasure is, there will your heart be also." (Matthew 6:19-21)

Neither of these texts implies that the kingdom of God can be bought with money. But they both teach that no man can reach Heaven unless he has his treasure there. It is not that his wealth buys him a place in the kingdom of God, but that his thoughts are of God and Heaven, and thus he prepares for Heaven. In all his ways he acknowledges God, and thus God directs his paths.

At the present time the principle contained in the petition, "Give us this day our daily bread," needs to be taught; because the tendency of the last days is all against it. We read: "Go to now, you rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. You have heaped treasure together for the last days." (James 5:1-3)

This does not apply to the millionaires alone, but to all who are heaping treasure. That is, to all who allow their treasures to "heap" up or accumulate.

Some time ago we saw a gold piece that was discolored by rust. We asked what caused it, and learned that it had been paid out by a woman who, having a little more money than she needed, had buried the surplus in the ground. She was not a rich woman, but we could not help thinking of the words of James. But the principle of heaping up treasure was there, which showed distrust of God. And what made it worse was that the woman professed to believe in the soon coming of the Lord.

Whether we are poor or rich, let us "beware of covetousness; for a man's life consists not in the abundance of the things which he possesses." (Luke 12:15)

And let us not fear to trust the Lord, knowing that if God clothes the grass and the lilies of the field in beauty, and provides for the sustenance of the birds of the air, He will much more care for those whom He has bought with the blood of His own dear Son. The sacrifice of Christ is the pledge of God's care for us. "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32)

Forgive Us Our Debts

"Forgive us our debts, as we forgive our debtors." (Matthew 6:12)

This may be called the crowning petition in this wonderful prayer.

In the beginning of these comments we said that this prayer is only for those who have given themselves to Christ,-who can truly say "Our Father." This proves that still more plainly. We do not mean that it is for none but those who are perfect, but that it is for those who have surrendered themselves to the Lord that he may work in them "both to will and to do of His good pleasure." (Philippians 2:13)

To be able always to pray understandingly and from the heart, "Forgive us our debts, as we forgive our debtors," is something that can be done by but comparatively few who profess to be Christians. The one who can do it is in possession of the greatest of all Christian graces--charity; for: "Charity suffers long, and is kind, ... is not easily provoked, thinks no evil." (1 Corinthians 13:4-5)

And this is the way we would be to have the Lord deal with us.

No Self-Justification

A great many people think that they are of a forgiving disposition when they are not. When they have done wrong, and someone takes revenge on them, they think that they are deserving of considerable credit if they can take it patiently; but they think that they are perfectly justifiable in harboring harsh thoughts, at least, if they are injured without cause. This is indicated by the common saying, "If I had done anything to deserve this treatment, I would not say anything; but I have not done anything, and I won't stand it."

That is as far from the forgiveness that our Saviour taught, as the east is from the west. "For what glory is it, if, when you be buffeted for your faults, you shall take it patiently? But if, when you do well, and suffer for it, you take it patiently, this is acceptable with God." (1 Peter 2:20)

It has been truly said that to forgive is divine. Certainly it is not human. Human nature knows nothing of forgiveness. Human nature stands upon its dignity, and says, "I'll have my rights; nobody shall trample on me with impunity."

But the divine Son of God, who did no sin, and in whose mouth was found no guile, "When he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to Him that judges righteously." (1 Peter 2:23)

You who say, "All I ask is simple justice; I demand only my rights," how would you fare if you should go immediately after such an assertion and repeat the Lord's prayer, and the Lord should take you at your word? Who could stand if the Lord should mark iniquity?

Suppose the Lord should give you simple justice--just what you deserve, and nothing more--what would be the result? Not only would you be deprived of eternal life, but your present life would not be continued for another moment; for there is not one of us who deserves a single blessing from the hand of God; "It is of the Lord's mercies that we are not consumed, because His compassions fail not." (Lamentations 3:22)

There is in us no good thing; we have all gone out of the way, and are unprofitable; now when our rights have been invaded, and we cherish resentment, we cannot utter the Lord's prayer without asking the Lord not to forgive us. "As it is written, There is none righteous, no, not one: There is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one." (Romans 3:10-12) What a terrible thing it is not to have a forgiving spirit.--Signs of the Times, May 5, 1887--Matthew 6:12.

Nor can we avoid the consequence above indicated, by refusing to use our Saviour's prayer. Whether we ask or not, we shall be forgiven just as we forgive. Says the Saviour: "For if you forgive men their trespasses, your heavenly Father will also forgive you; But if you forgive not men their trespasses, neither will your Father forgive your trespasses." (Matthew 6:14-15)

God's Forgiveness is the Standard

We have said that forgiveness is not natural to the human heart. Only to the extent that one is partaker of the divine nature, can he exercise true forgiveness. God's forgiveness is the standard for us. Says Paul: "And be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake has forgiven you." (Ephesians 4:32)

No one can know how to forgive, unless he knows how God forgives; and nobody can fully understand how God forgives, until he has felt in his own soul the fullness of divine pardon. It will be worth our while to note a few texts which show how God forgives, so that we may know what spirit we should have. Let us read a few texts: "For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life." (John 3:16) "But God commends His love toward us, in that, while we were yet sinners, Christ died for us." (Romans 8:5) "For Christ also has once suffered for sins, the just for the unjust, that He might bring us to God." (1 Peter 3:18) "In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins. ... We love Him, because He first loved us." (1 John 4:9-10,19)

We have heard it claimed that we are not required to forgive an offender unless he asks for forgiveness; that until he repents and begs for pardon, we are warranted in holding him off. But the above texts convey a different idea. We are to forgive as God forgives.

Now suppose that God had made no movement towards the salvation of rebellious men until they humbled themselves before Him; there never would have been any salvation for men. It is only because of His love for us while we were rebels, that we are enabled to come to Him. He was under no obligation to mankind; the obligation was all on the other side; yet He took the initiative.

God loved the world. He harbored no malice or enmity in His heart, because He had been insulted, and His laws trampled upon, but was filled with love and pity for poor, erring mortals. It grieved Him to think that man would pursue a course that would inevitably end in his ruin, and He made the way easy for him to return to his allegiance, and begged him to come and be forgiven.

The same spirit should actuate us. No matter how much we may have been misused, we are not warranted in entertaining the slightest feeling of enmity toward the offender. On the contrary, we should have such love for him that our only feeling would be that of sorrow that he should pursue a course so detrimental to himself. The thought of the personal injury we have sustained should be lost sight of in the thought of the greater injury which the offender's course will bring upon himself. It is not natural for us to do this; we can do it only when we are partakers of the divine nature.

It may be said that God does not actually forgive men until they repent. This is true; but He desires that they shall receive His pardon, and therefore, so far as He is concerned, He has pardoned them. All that is lacking is for them to accept the pardon which He offers them; if they will not, He is clear, and the responsibility of their ruin rests upon themselves.

God could not actually pardon an unrepentant sinner, for the reason that when He pardons it means far more than when we forgive. If a man has maliciously injured us, and we forgive him, it makes no difference with his guilt; but when God forgives the sinner, his guilt is by that pardon taken away; and it is evident that God cannot take away the guilt of a man who has no desire nor intention to abstain from his sins, but who is determined to retain his guilty practices.

Forgive and Forget

This brings us to another feature of forgiveness. It is very common for people to say that they can forgive but they cannot forget. That is not true forgiveness. The man who does not forget the injury, will brood over it until the bitter feelings will come up again with more than their original force; the harsh feelings are not put away, but only smothered for a time.

The man who does not forget an injury done him, has never really forgiven the offender; he has not allowed love for the erring one to eclipse all thought of the injury done to himself, and without this there can be no forgiveness such as God exercises toward us.

Divine pardon is justification; God pardons the believer in Christ, by imputing His righteousness "for the remission of sins that are past." (Romans 3:25)

The pardoned one is as though he had never sinned; where there was nothing but guilt before, God beholds nothing but righteousness--righteousness put there through His own wonderful love. Then if we forgive as God forgives, we must regard the repentant offender as though he had done nothing against us. We must forget that he ever injured us. We must treat him and regard him as though he had done us nothing but good instead of nothing but evil.

The man who forgives in this manner is a true disciple of Christ, because no one can do this unless he has experienced, and does at the time experience, the blessing of divine forgiveness. It is not enough that we have once been forgiven; we must have a vivid sense of the love of God toward us now, if we would not forgive as we ought.

Under these circumstances the most difficult thing in the world to do, becomes the easiest. Because when we realize how sinful we are, and how much God has forgiven us, it seems a small matter in comparison to forgive the petty wrong done us by a fellow-man. When we contemplate the magnitude of our sin against God, all the wrongs that all men may have done to us, sink into insignificance.

We think that the servant who had received a free gift of ten thousand talents from his lord was mean and ungrateful because he would not give his fellow-servant one hundred pence. If he had any sense of what had been done for him, he would have told his fellow-servant to keep the paltry sum, and would have thought no more about it.

So if we have any just sense of God's love to us, we cannot fail to exhibit corresponding love to our fellows.--Signs of the Times, March 31, 1887--Matthew 6:11.

Lead Us Not into Temptation

"And lead us not into temptation." (Matthew 6:13)

This petition cannot well be considered apart from that which immediately follows it: "But deliver us from evil." (Matthew 6:13)

Both together form a fitting climax to this wonderful prayer, for they indicate, if used understandingly, the soul's desire for purity of heart.

There are two senses in which the word tempted is used in the Bible. The apostle says: "My brethren, count it all joy when you fall into divers temptations." (James 1:2)

Again he says: "But every man is tempted, when he is drawn away of his own lust, and enticed." (James 1:14)

Now it is evident that the apostle would not exhort men to count it a joyful thing to be drawn away of their own lust, and enticed into sin; therefore the temptation of the second verse is different from that of the fourteenth.

The temptation of the second verse is that which is successfully met, and which leaves the individual stronger than ever. It is the trying of faith.

"Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked." (Ephesians 6:16)

Here we learn that faith is the shield by which the darts of the wicked may be quenched. The office of a shield is to protect the person.

If a missile is received upon the shield, the person at whom it was aimed receives no injury; he does not feel it. The temptations, then, which work patience, and which strengthen, are those which meet with no response in our own hearts, but which are instantly repelled.

The other temptations are those which are entertained in the heart. The sin presents itself, and the mind goes out towards it, and longs for it. It may be that the overt act is never committed, but since "The thought of foolishness is sin," (Proverbs 24:9) the one who only in imagination does the sinful act is in the sight of God accounted guilty. Such temptations as those are natural to every human being, "For from within, out of the heart of men, proceed evil thoughts." (Mark 7:21)

The petition "lead us not into temptation," must be understood as meaning, "suffer us not to fall into temptation;" and it must also be understood as referring to the second class of temptations-those which proceed from within. The reason is:

1. That we are not to ask freedom from trials, but rather to count them a blessing, and

2. That God cannot and does not lead people into sin.

The prayer, then, is: "Suffer us not to fall into foolish and hurtful lust, but deliver us (keep us back) from evil."

This cannot mean that God will not allow a man to act out the evil that is in him, for that would be impossible; if evil is in the heart, it must show itself.

We are expressly told that at one time God left a man to do what his heart prompted him to do. The man was Hezekiah. After he had been healed, the Babylonian ambassadors came to congratulate, and he showed them all the treasures of his kingdom: "At that time Berodach-baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and showed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not." (2 Kings 20:12-13)

This action was prompted by pride: "In those days Hezekiah was sick to the death, and prayed unto the Lord: and He spoke unto him, and He gave him a sign. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem." (2 Chronicles 32:24-25)

The historian, speaking of this, says: "Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." (2 Chronicles 32:31)

We must therefore conclude that the petition "lead us not into temptation" does not mean that God is to interpose His mighty power to miraculously preserve us from the wickedness that is in our own hearts.

There can be, then, but one conclusion, and that is that the prayer implies a renunciation and hatred of sin, and a desire to have the heart cleansed from it, and to be strengthened again allowing it to pass the shield of faith, and gain access to the heart. This is the only way that temptations can be instantly repelled, since, as we have read, evil thoughts are natural to the human heart.

It was to effect this that Christ came into the earth. It is not enough that we be freed from the guilt of sin-from past transgressions-but we must be freed from the love of sin. Paul says that: "[Christ] gave himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father." (Galatians 1:1)

This "present evil world" does not mean the physical creation, but: "All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life." (1 John 2:16)

Again we read that: "[He] gave himself for us, that He might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus 2:14)

This is what God wants to do for us; it is what we are to ask Him to do for us, for He will not do it against our will. What is there to hinder His doing it? Nothing, if we offer the prayer in all sincerity, "lead us not into temptation, but deliver us from evil."

We cannot cleanse ourselves from the defilement of sin, however much we may desire to be freed from it: "Who can say, I have made my heart clean, I am pure from my sin?" (Proverbs 20:9)

But if we do earnestly desire to be kept from sin, God will work in us: "For it is God which works in you both to will and to do of His good pleasure." (Philippians 2:13) "Now the God of peace ... Make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (Hebrews 13:20,21)

But while this is in one sense a passive state, in that it is an entire yielding of self to God, it is by no means a state of inactivity. "Resist the devil, and he will flee from you." (James 4:7) "Strive to enter in at the strait gate." (Luke 13:24)

There is to be a constant watchfulness against the insidious assaults of the enemy. A reaching out after God implies a drawing away from sin.

This part of the Lord's prayer cannot be uttered from the heart, except of him who with the psalmist can say, "I hate vain thoughts, but your law do I love." (Psalm 119:113)

And this cannot be done until the individual realizes that fellowship with God is the only thing to be desired-that the loving-kindness of God is better than life.

Every man in the world will have just what he wants. If he loves the pleasures of sin, he will be left to its lusting enjoyment; but if his heart and his soul cry out after God, the promise is that he shall be filled.--Signs of the Times, May 19, 1887--Matthew 6:13.

The Doxology

"For yours is the kingdom, and the power, and the glory, forever. Amen." (Matthew 6:13)

This close of the Lord's prayer, which is called the "doxology," from two Greek words meaning an ascription of praise or honor, has been omitted in the Revised Version of the New Testament. It is therefore necessary, before commenting upon it, to give the reasons for commenting upon it at all.

The reason which the Revision Committee gave for rejecting it, is that it does not appear in the most ancient versions. Dr. Roberts gives, however, after stating the objection to it, this testimony in its favor:

"There is indeed, one mighty argument in its favor. It is found in most of the ancient versions, such as the Ethiopic, the Armenian, the Gothic, and, above all, the Syriac. And could we be sure that the doxology existed from the first in such an ancient version as the Peshit Syriac, its genuineness would perhaps no longer be disputed."--Companion to the Revised Version.

And the whole argument, pro and con, is thus briefly put in the Speaker's Commentary:

"The doxology is omitted by the majority of modern editors (Lachmann, Tischendorf, Tregelles, Alford, Wordsworth), who regard it as an interpolation derived from the use of the prayer in the early liturgies of the church, with an ascription of praise added. The principal argument against it rests on its absence from four of the oldest uncial (A B D Z) and five cursive MSS., from the Latin and Coptic versions, and from the citations of the Latin Fathers.

On the other hand, it is found, with occasional variations, in the nine uncials and at least 150 cursives, and in the Syriac, Sahdic, Ethiopic, Gothic, and Armenian versions, and is supported by preponderating evidence from the Greek Fathers."

It seems, therefore, that the evidence against the genuineness is at the best but negative. This would be sufficient, if the ideas expressed by it were not in harmony with the truth as revealed in the Scriptures. But that the doxology does express perfectly scriptural ideas, is evident from the following sample texts.

On "yours is the kingdom," read: "For the kingdom is the Lord's; and He is the Governor among the nations." (Psalm 22:28)

On "the power," read: "God has spoken once; twice have I heard this; that power belongs unto God." (Psalm 62:11)

For "the glory," and all the rest, forever and ever, read: "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sits upon the throne, and unto the Lamb forever and ever." (Revelation 5:13)

Now since the kingdom, and the power, and the glory are the Lord's, it would certainly be proper to ascribe them to Him in our prayers, even though it were proved beyond all controversy that the doxology was not originally given with the Lord's prayer.

Let us therefore see what lessons we may learn, and what aids to devotion we may find, in the closing words of that petition as it stands in the common version, and as it naturally comes from the lips of thousands of reverent worshipers.

For Yours is the Kingdom

This statement, if remembered, tends to beget confidence as well as reverence and awe. "The Lord has prepared His throne in the Heavens; and His kingdom rules over all." (Psalm 103:19) "For the Lord most high is terrible; He is a great king, says the Lord of hosts, and my name is dreadful among the heathen." (Malachi 1:14)

Now while the greatness of God as king may strike terror to the hearts of the wicked, it is a source of joy to the Christian, for he knows that his confidence is not in a vain thing. He knows that God is love, and therefore he loves to think that He is great, for that means great love. So while "The sinners in Zion are afraid," (Isaiah 33:14) the upright in heart may say with all confidence: "For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us." (Isaiah 33:22)

And the Power

In the thought that "power belongs unto God," there is the same comfort that there is in the thought that the kingdom is the Lord's. For immediately following the verse in which the psalmist says so emphatically that "power belongs unto God," we read, "Also unto you, O Lord, belongs mercy." (Psalm 62:12)

Power without mercy is terrible; mercy without power is despicable; but power and mercy combined form a character worthy of love and respect. And when that power and that mercy are infinite, then the One in whom they are found is worthy of all worship.

The creation of the world stands as the great evidence of God's power. Says the prophet Jeremiah: "But the Lord is the true God, He is the living God, and an everlasting king; at His wrath the earth shall tremble, and the nations shall not be able to abide His indignation. Thus shall you say unto them, the gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He has made the earth by His power, He has established the world by His wisdom, and has stretched out the heavens by His discretion." (Jeremiah 10:10-12)

Again the same prophet says: "He has made the earth by His power, He has established the world by His wisdom, and has stretched out the heaven by His understanding. When He utters His voice, there is a multitude of waters in the heavens; and He causes the vapors to ascend from the ends of the earth; He makes lightnings with rain, and brings forth the wind out of His treasures." (Jeremiah 51:15-16)

Again the prophet repeats the statement, and couples with it, or rather draws from it, a comforting thought. He says: "Ah Lord God! behold, You have made the heaven and the earth by your great power and stretched out arm, and there is nothing too hard for You; You show lovingkindness unto thousands, and recompense the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the Lord of hosts, is His name, Great in counsel, and mighty in work; for your eyes are open upon all the ways of the sons of men; to give everyone according to his ways, and according to the fruit of his doings." (Jeremiah 32:17-19)

Although this also speaks of God's power to execute judgment upon the wicked, it nevertheless contains comfort to the righteous; for as strong as God is to execute judgments, so strong is He to protect His people. And so Moses, in "the blessing, wherewith Moses the man of God blessed the children of Israel," said: "There is none like unto the God of Jeshurun, who rides upon the heaven in your help, and in His excellency on the sky. The eternal God is your refuge, and underneath are the everlasting arms; and He shall thrust out the enemy from before you; and shall say, Destroy them." (Deuteronomy 33:26-27)

As the Christian comes to God with his humble petition for strength, what could give him greater assurance than this thought? When he knows that all the power of God is pledged to the support of His children, will he not come with the greater boldness, the more he realizes the power of God? When he reads that: "The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward Him, (2 Chronicles 16:9) is it not a comfort to know that God is omnipotent? When he says, "Hallowed be your name," and remembers that it is a glorious and fearful name, what an encouragement to be assured that: "The name of the Lord is a strong tower; the righteous runs into it, and is safe." (Proverbs 18:10)

Once more we read of the power of God, as described by the prophet Isaiah. Says the prophet: "Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, He takes up the isles as a very little thing. ... All nations before Him are as nothing; and they are counted to Him less than nothing, and vanity." (Isaiah 40:15,17)

Again he says of God, that: "It is He that sits upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretches out the heavens as a curtain, and spreads them out as a tent to dwell in. ... To whom then will you liken me, or shall I be equal? says the Holy One. Lift up your eyes on high, and behold who has created these things, that brings out their host by number; He calls them all by names by the greatness of His might, for that He is strong in power; not one fails." (Isaiah 40:22,25-26)

But why are we interested in learning of this great power of God? Read on: "Have you not known? have you not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, faints not, neither is weary? there is no searching of His understanding. He gives power to the faint; and to them that have no might He increases strength. Even the youths shall faint and be weary, and the young men shall utterly fall; But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." (Isaiah 40:22,28-31)

God's power, then, is for the benefit of His children. He clothes them with His own power. The fullness of His power may become theirs in the strife against evil, if they but earnestly desire it. This will be brought out more fully further on.

The power of God as manifested in the healing of disease can be noticed only in the most general way:

• The dead have been raised;

• The lame made to walk; o The blind to see;

• The dumb to speak, and

• The deaf to hear.

• Withered limbs have been made whole in a moment of time.

• Men full of leprosy have had their flesh become like that of a child.

Now why are all these exhibitions of the power of God placed on record? For the purpose of begetting confidence in God.

When the child of God offers the Lord's prayer or its equivalent, he is not to utter the words, "For yours is ... the power," as a matter of form, but is to come with an intelligent sense of the power of God. That knowledge, coupled with his knowledge of God's willingness to help, is the assurance that his petition, if it is a proper one, will be granted.

The expression, then, "For yours is ... the power," is virtually a statement of the petitioner's confidence in God. Says Paul: "I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believes." (Romans 1:16)

Not only is the gospel the power by which God saves those who believe, but it is the manifestation of all the power of God for the salvation of those who will accept it. "[Christ is] the power of God, and the wisdom of God." (1 Corinthians 1:24)

He represents all the power in the universe, because: "In Him dwells all the fullness of the Godhead bodily." (Colossians 2:9)

And it was: "By Him that all things were created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers." (Colossians 1:16)

Therefore when God in His great, love for the world gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life, He gave all that Heaven had to bestow. And this is further indicated in the words of Paul: "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32)

The greater includes the less. Since God has already given us His Son, which is a greater gift than all things else combined, how is it possible for us to ask or expect too much from Him? Christ, who is our Advocate with the Father, says: "All power is given unto me in Heaven and in earth." (Matthew 28:18)

And He is with His people always, even unto the end. Surely, then, it is not without reason that we are taught to acknowledge in our prayers the power of God. What confidence such knowledge begets!

Beneath His watchful eye
His saints securely dwell;
That hand which bears all nature up,
Shall guard His children well.
--Philip Doddridge, Hymn: How Gentle God's Commands, 1755.

And the Glory

This is a most fitting climax for a prayer. It is utterly impossible that human language should describe the glory of God. Let one read the 1st and 10th chapters of Ezekiel, and he will see the inability of human language to give any just conception of God's glory. Perhaps the best idea, the one conveying the most meaning to our minds, is given in: "The heavens declare the glory of God; and the firmament shows His handiwork." (Psalm 19:1) "O Lord our Lord, how excellent is your name in all the earth! who has set your glory above the heavens." (Psalm 8:1)

The second statement naturally follows from the first. Since God created the heavens, His own glory must be greater than the glory of the heavens. Therefore when we see the sun shining in its strength, we have only a faint conception of the glory of God.

This point was well illustrated once by a Jew who was asked by a heathen to exhibit his God. The Jew replied that his God could not be seen. When the heathen expressed the opinion that if the Jew had a God he ought to be able to show Him, the Jew bade him look at the sun. The sun was at that time in its midday splendor, and the heathen said, "I cannot look at it; it blinds my eyes."

The Jew replied, "Well, if you are unable to look upon one of God's creatures, how can you expect to be able to look upon God himself?"

This was a just and wise answer. God, as Creator of the heavens and the earth, has set His glory above the heavens.

Whenever the priests went into the most holy place of the earthly tabernacle, where the glory of God was manifested, they were obliged to have a cloud of incense go up before them to shield their eyes from the glory, or else its brightness would have caused their instant death. (See Leviticus 16:2,12,13) But even this precaution was insufficient whenever the Lord manifested more of His glory. Thus we read of the dedication of Solomon's temple: "Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord's house." (2 Chronicles 7:1-2)

When the Lord came down to speak His law, "Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." (Exodus 19:18) "And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel." (Exodus 24:17)

So great was the glory of God that the reflected glory that shone from the face of Moses after he had been for a time in the presence of God, was such that the people could not look upon him. (Exodus 34:29-35)

When Christ comes to judge the world and to save His people, it will be in all the glory of the Father. "For the Son of man shall come in the glory of His Father with His angels." (Matthew 16:27)

Of that glory we read as follows: "God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise. And His brightness was as the light; He had horns coming out of His hand; and there was the hiding of His power. Before Him went the pestilence, and burning coals went forth at His feet. He stood, and measured the earth; He beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow; His ways are everlasting." (Habakkuk 3:3-6)

But why say more as to the glory of God? Human language cannot do it justice; the highest flights of the imagination must fall far short of the reality. And what is there of strength or comfort in the contemplation of it? A few texts will answer. "For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; That Christ may dwell in your hearts by faith; that you, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passes knowledge, that you might be filled with all the fullness of God." (Ephesians 3:14-19)

A finer passage cannot be found in any book in the world. It would seem as though Inspiration itself could not use human language to furnish a more magnificent climax.

Paul prays for the same thing that we ought to pray for, namely, that Christ may dwell in our hearts by faith, and that so we may be filled with all the fullness of God; and this is nothing less than that we should be able to resist all evil, and to keep it out of our hearts.

But how can we do this, seeing we are weak? Why, God will strengthen us with might by His Spirit. But how much might will He give us by His Spirit? "According to the riches of His glory." (Ephesians 3:16)

And so when the Christian approaches the throne of grace, that he may find grace to help in time of need, he may remember that all power and glory belong to God; and the thought that his draft upon the supply of strengthening grace will be honored to an amount equal to the inconceivable glory of God, must necessarily tend to make him come with boldness.

The same thought is emphasized in a most wonderful manner by the prophet Jeremiah in his prayer to God for the backslidden Jews. He says: "We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against You. Do not abhor us, for your name's sake, do not disgrace the throne of your glory; remember, break not your covenant with us." (Jeremiah 15:20-21)

Surely the prophet must have been filled with the Spirit when he uttered that prayer, else he would not have dared say to the Lord, "Do not disgrace the throne of your glory." What may we learn from it? Simply this:

God's throne is a throne of grace; it is also a throne of glory, and He has promised to give grace "according to the riches of His glory." Therefore if He should fail to impart this full measure of grace to those to whom it is promised, His glorious throne would cease to be a throne of glory; it would be disgraced. What confidence we may have when we remember that God's honor and glory are pledged to the support of those who trust Him. What excuse can we have for not overcoming? "For the Lord God is a sun and shield; the Lord will give grace and glory; no good thing will He withhold from them that walk uprightly." (Psalm 84:11)

"The Lord will give grace and glory." Grace now, and glory hereafter. Yet the measure of grace which He will give is according to the riches of His glory, so that, believing in and loving Christ, whom we have not seen, we may "rejoice with joy unspeakable and full of glory." (1 Peter 1:8)

And so, with Christ dwelling in our hearts by faith, being children of God, "To the praise of the glory of His grace, wherein He has made us accepted in the Beloved," (Ephesians 1:6) the trying of our faith will certainly "be found unto praise and honor and glory at the appearing of Jesus Christ." (1 Peter 1:7)

The words, "Yours is the glory," which we utter in the Lord's prayer, are freighted with a glorious hope for the Christian. Even now are we the sons of God, though it is not yet made manifest what we shall be; "But we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." (1 John 3:2) "The Spirit itself bears witness with our spirit, that we are the children of God; And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together." (Romans 8:16-17)

Glorified together with Jesus Christ! Read the description of the glory of Christ, as Isaiah saw it: "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphims: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this has touched your lips; and your iniquity is taken away, and your sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And He said, Go, and tell this people, Hear indeed, but understand not; and see indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." (Isaiah 6:1-10) "He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Isaiah, when he saw His glory, and spoke of Him." (John 12:40-41)

Now try to realize that the children of God are to be glorified together with Him. That means that these faces will shine as does Christ's, for: "[He shall] change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto himself." (Philippians 3:21)

Yes; it means that the glory of Christ, from which even seraphim hide their faces, shall be shared by His now-despised followers; for the holy prophet has said that: "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever." (Daniel 12:3)

And Christ himself said that when He shall come, "Then shall the righteous shine forth as the sun in the kingdom of their Father." (Matthew 13:43)

The Christian may feel wearied with the battle, and crushed by anguish either of body or spirit, or both. Then he can recall Paul's words: "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Romans 8:18)

Paul had experienced far more than the ordinary lot of human sorrow. He had been in labors abundant, even in weakness and trembling. He had been in prison many times. Five times he had received from the Jews the full number of stripes that the law would allow; three times he had been beaten with rods; and once he was stoned and left for dead. He had been shipwrecked, had been in perils of robbers, and worst of all, "in perils among false brethren." (2 Corinthians 11:26)

But he had been permitted to see something of the glory which God has in reserve for those who love Him and he gave it as his deliberate opinion that all the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us.

Take all the sufferings of this life, and place them in one scale, and place in the other the glory that God has for His children, and the glory would so outweigh the sufferings that no comparison could be made between them. The sufferings could be expressed only by zero. And so the apostle says: "For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen." (2 Corinthians 4:17-18)

Of all this we should be reminded when we repeat the Lord's prayer, or, indeed, when we pray at all; for that is the true model for all prayers.

So the prayer which begins with "Our Father in Heaven," and passes through all the wants of our fallen humanity, closes with a joyful anticipation of the time when the kingdoms of this world shall have become the kingdoms of our Lord and of His Christ; when He shall take to himself His great power and shall reign; and when those who love and serve Him shall shine forth as the sun in the everlasting kingdom of glory.

And as our hearts contemplate the glorious time when we shall receive the end of our faith, even the salvation of our souls, there is in the joy that we feel a foretaste of the glory that shall be revealed in us, and we exclaim with the prophet, "Even so, come, Lord Jesus." (Revelation 22:20)--Signs of the Times, August 10 & 17, 1888--Matthew 6:13.