The First Petition
thus to pray, to give them a summary of the things which we should ask of God in our prayers.
Obj. 2. That should be retained, than which no better can be invented.
But it is not possible for us to invent any better form of prayer, nor to select more suitable words, than we find in the Lord's Prayer. Therefore we should retain both the form and the words of Christ. Ans. We cannot invent a better form, nor more suitable words for the purpose of expressing the same summary, which is, as it were, the general of all those things which we ought to seek in prayer. These kinds or classes of benefits which Christ has prescribed in this form of prayer as the ones to be prayed for, cannot be presented in a better form. But then Christ will have us to decend into particulars, and pray for special benefits according to our necessity. The form which Christ has prescribed is nothing else than a series of certain classes or heads, under which may be comprehended and referred all spiritual and temporal blessings necessary for us. Hence when Christ commands us to pray for these general benefits, he at the same time commands us to pray for every special benefit included in that which is general. And still further, those things which are here expressed generally, ve ought to specify particularly, that we may in this way be led to a consideration of our necessity, and to a desire of asking God to help us in our necessity. But it is necessary in order that we may do this, that we should have special forms of prayer; for the explanation of that which is general by that which is special necessarily requires other forms of expression. Hence Augustin declares that all the prayers of the saints which we have in the Scriptures are contained in the Lord's Prayer. Augustin also adds, that we are at liberty to express the same things in other words when we pray, but are not allowed to pray for things different from those comprehended in this prayer.
FORTY-SIXTH LORD'S DAY
THE FIRST PETITION
Question 120. Why hath Christ commanded us to address God thus,
"OUR FATHER?"
Answer. That immediately, in the very beginning of our prayer, he might excite in us a childlike reverence for, and confidence in God, which are the foundation of our prayer; namely, that God is become our father in Christ, and will much lesa deny us what we ask of him in true faith, than our parents refuse us earthly things.
EXPOSITION
The Lord's Prayer consists of three parts; a preface—petitions, and a conclusion.
The preface is contained in the words, Our Father which art in heaven.
This again consists of two parts: a calling upon the true God contained in the words, Our Father, and a description of the true God expressed by the words, Who art in heaven. Christ will have us to pray in this way, because
God desires to be called upon with due honor, which consists, 1. In true knowledge. 2. In confidence. 3. In obedience. Obedience comprehends true love, fear, hope, humility and patience.
Our Father. God is our Father, 1. In respect to our creation. "Which was the son of Adam, which was the son of God." 2. In respect to our redemption, and reception into divine favor through Christ our mediator.
Christ is the only begotten and natural Son of God—we are by nature the children of wrath, and are adopted as children by God for Christ sake. 3.
In respect to our sanctification or regeneration by the Holy Spirit.
Christ will have us call God, Father, and so to address him, 1. That we may direct true prayer to God, who is the Father of our Lord Jesus Christ.
2. On account of true knowledge, that we may know and acknowledge him to be our Father, who for the sake of the Son of God our mediator, adopted us as his children, when we were his enemies. "I ascend unto my
Father, and your Father." (John 20:17.) This same God also regenerates us by the Holy Spirit, and confers upon us all necessary good. 3. On account of reverence, or that we may be led to cherish true reverence towards God; for since he is our Father, we, therefore, conduct ourselves
as it is proper for children to do, and cherish such reverence for him as children should have for a father, especially those who have been adopted, and are undeserving of the benefits of God. 4. On account of confidence, or that we may have such a confidence wrought in us as that by which we may be assured of being heard, and that God will grant us all things which pertain to our salvation. For since God, whom we call upon, is our Father, and loved us so greatly as to give his only begotten Son to die for us, how shall he not with him give us all things necessary to our salvation. (Rom. 8:32.) 5. For a remembrance of creation. God now will hear none but those who thus pray unto him, because it is in them only that he obtains the end of his blessings.
Obj. 1. We call upon the Father according to the command of Christ.
Therefore we are not to call upon the Son and Holy Ghost. Ans. We deny the consequence which is here drawn; for it is no just conclusion which infers that certain attributes are withdrawn from the other persons of the Godhead, when they are attributed to one of the persons. Again: the name of the Father, as the name of God, when it is opposed to creatures, must be understood essentially; and where it is used in connection with the other persons of the Godhead, it must be understood personally. The name Father must, therefore, here be understood essentially, the reasons of which are evident: 1. Because the name of Father is not here put in opposition to the other persons of the Godhead, but in opposition to creatures by whom he is called upon. It is in this way that Christ is called by the prophet Isaiah the everlasting Father. (Is. 9:6.) 2. Because when one of the persons of the Godhead is named, the others are not excluded, when mention is made of their external operations or works. 3. We cannot think of God the Father, and draw near to him, except in his Son, our mediator. The Son has also made us the sons of God by the Holy
Spirit, who is for this reason called the Spirit of adoption. 4. Christ commands us to call upon him likewise, saying, "Whatsoever ye shall ask the Father in my name, he will give it you." (John 16:23.) 5. Christ gives the Holy Ghost. It is, therefore, he himself from whom we are to ask the Holy Spirit.
Obj. 2. Christ is called, and is our brother. Therefore he is not our Father.
Ans. He is our brother in as far as he is man; and our Father in as far as
he is God, our Creator and Redeemer. He is the everlasting Father. (Is.
9:6.) Obj. 3. He who receives us into favor for Christ's sake, is not Christ himself. But the Father, whom we here so call, receives us into favor for Christ's sake. Therefore he is not Christ. Ans. He who receives us into favor for Christ's sake, is not Christ himself, viz., in the same respect.
Christ, as mediator, is he on account of whom we are received into divine favor; but as God he is the person who receives us.
Our Father. Why does Christ direct us to say our Father, and not my Father? He does this:
1. That he may excite in us a confidence of being heard: for since we do not pray alone, but seeing that the whole church unites its voice with ours, God will not reject the prayers of the whole church, but hears them, according as it is said: "Where two or three are gathered together in my name, there am I in the midst of them." But some one may perhaps be ready to say, it is often the case that Christians pray at home when the church is ignorant of it; but then Christians, and the whole church, always pray for themselves, and for all the members, with desire and affection. Love is an habitual quality, abiding even when we are asleep, and is not an affection or passion quickly passing away. Hence, when any one prays alone in his closet, the whole church prays with him in affection and desire.
2. That he might admonish us to mutual love. Christians possessing mutual love should pray one for another. It is for this reason that Christ, by placing the word our in the very commencement of this prayer, would admonish us of the duty of cherishing mutual love: 1. Because where there is no true love to our neighbor, there is no true prayer; neither can we have any assurance that God will hear us. For if we come into the presence of God, having no regard for our brethren, the sons of God, he will not regard us as his sons. 2. Because where there is no love to our neighbor, there is no faith; and without faith there is no prayer; "for whatsoever is not of faith is sin." (Rom. 14:23.)
Obj. It belongs to a father to withhold nothing from his children. But God
withholds many things from us. Therefore he is not our Father. Ans. It belongs to a father to grant his children everything necessary and proper for them; and to withhold from them whatever is unnecessary, useless and hurtful. It is in this way that God deals with us, giving us all good things, temporal and spiritual, which are necessary and profitable, and contribute to our salvation.
Question 121. Why is here added, "WHICH ART IN HEAVEN?"
Answer. Lest we should form any earthly conceptions of God's heavenly majesty, and that we may expect from his almighty power all things necessary for soul and body.
EXPOSITION
The second part of the preface of the Lord's prayer is contained in the words, Who art in heaven; that is, heavenly. The term heaven, as here used, signifies the abode or habitation of God, of the holy angels, and blessed men, concerning which God says in the prophecy of Isaiah,
Heaven is my throne; and of which Christ says, In my father's house are many mansions. (Is. 66:1. John 14:2.) God is indeed everywhere by his immensity; but he is said to exist and to dwell in heaven, because he is there more glorious than in the world, and there manifests himself immediately. Christ now commands us to address God as our Father who art in heaven:
1. That he might show what a contrast and difference there is between earthly parents and his Father; or that he might separate him from earthly parents, and that we might regard him as such a Father: 1. Who is not earthly, but heavenly, dwelling gloriously in heaven. 2. Who rules everywhere with heavenly glory and majesty, presides over all things, and who governs by his providence the whole world which he himself created.
3. Who is free from all manner of corruption and change. 4. Who even there, that is in heaven, manifests himself gloriously to angels, and declares what a Father he is, how good, how great and rich.
2. That he might excite in us a confidence that God hears us; because if he is our Father, and is possessed of infinite goodness, which he especially
displays in heaven, then he will also give us all things necessary for our salvation; and if this our Father be also Lord in heaven, and possessed of infinite power, so that he can help us in our need, then he can also easily grant unto us what we ask at his hands.
3. That he might excite in us reverence. For since our Father is so great a Lord,—even one that is heavenly, who rules everywhere, and has power to cast both soul and body into hell,—we ought to reverence him, and come into his presence with the greatest humiliation of soul and body.
4. That we may call upon him in fervency of spirit.
5. That the minds of all those who worship him may be elevated and fixed upon heavenly things.
6. That we may be led to desire heavenly things 7. That we may not fall into the error of the heathen, who imagine that God can be adored and worshipped in creatures.
8. That we might be admonished not to direct our prayers to any particular place, as under the Old Testament.
FORTY-SEVENTH LORD'S DAY
Question 122. Which is the first petition?
Answer. "HALLOWED BE THY NAME;" that is, grant us first rightly to know thee and to sanctify, glorify and praise thee in all thy works, in which thy power, wisdom, goodness, justice, mercy, and truth, are clearly displayed; and further also, that we may so order and direct our whole lives, our thoughts, words and actions, as that thy name may never be blasphemed, but rather honored and praised on our account.
EXPOSITION
The second part of the Lord's Prayer now follows, containing six
petitions. The petition, Hallowed be thy name, is placed first in order, because it comprehends the end and design of all the rest, inasmuch as the glory of God should be the end of all our affairs, actions and prayers.
The end, too, is the first thing in the thoughts and intention of any one, and the last in execution. Therefore the end of the other petitions should be sought in the first place, if we would seek them aright, according to the command of Christ, "Seek ye first the kingdom of God and his righteousness, and all other things shall be added unto you." (Matt. 6:33.)
We must consider, in reference to this petition:
I. What is the name of God?
II. What is holy, and what is it to hallow the name of God?
I. WHAT IS THE NAME OF GOD?
The name of God signifies: 1. God himself. "Let them that love thy name be joyful in thee." "I will sing praise to thy name." "I will call upon the name of the Lord." "I purpose to build an house unto the name of the Lord my God." (Ps. 5:11; 9:2, 11; 116:13. 1 Kings 5:5.) 2. The attributes and works of God. "The Lord is his name." "The Lord, whose name is
Jealous." (Ex. 15:3; 34:14.) 3. The command, will and authority of God. "I come to thee in the name of the Lord of hosts." "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (1 Sam. 17:45.
Matt. 28:19.) 4. The worship, trust, praise and profession of God. "I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." "Be baptized every one of you in the name of Jesus
Christ;" in which place, as also in Matt. 28:19, the name of God signifies both the command and profession of God. (Acts 21:13; 2:38.) Here the term is to be understood, according to the first and second signification, as being taken for God himself, and for all his attributes and works, in which his majesty shines.
II. WHAT IS HOLY, AND WHAT TO HALLOW
The term holy signifies, 1. God himself, who is most holy and pure; or it signifies essential and uncreated holiness, which is God himself. For all
the virtues and properties of God constitute his essential holiness. So the angels exclaim in reference to God, "Holy, holy, holy is the Lord of hosts."
(Is. 6:3.) 2. The holiness which is in creatures, which consists in their conformity with God, which, as it respects the godly, is merely begun, but is perfect in the angels. 3. The setting of anything apart to a holy use. In this sense, whatever is consecrated to a sacred purpose is called holy, as the temple in Jerusalem, the altar, the vessels, the priests, &c., &c.
The word to sanctify, or hallow, has these three significations: First, to hallow or to sanctify means to acknowledge, to reverence and praise that as holy, which is already in itself holy. In this sense of the term, we are said to sanctify God who is holiness itself, 1. When we acknowledge him to be such as he has revealed himself in his word and works, or when we know and think concerning his essence, will, works, omnipotence, goodness, wisdom, and all his other attributes, what he commands us in his word to know and think respecting them. 2. When we do not only acknowledge God to be holy, but also profess and praise him, and that by our words and confession, as well as by our actions and purity of life. 3.
When we refer the true doctrine, knowledge, and profession of the holiness of God, together with all our prayers and actions, to the end to which God will have them referred, which is to his glory and praise.
Secondly, to sanctify, is to separate that which in itself is not holy from all uncleanness, and make it holy. It was in this way that the Word sanctified that nature which he assumed, which in us is corrupt and unholy, preserving it in himself from all the contagion of sin, and at the same time adorning it with perfect holiness. So also God and Christ sanctify the church, by remitting unto us all our sins, and sanctifying us by the Holy
Spirit, and at the same time keeping us in the enjoyment of this pardon and holiness. So we are commanded to sanctify ourselves, which is to keep ourselves from all the filthiness of the flesh. "Be ye holy, for I am holy." (1 Pet. 1:16.) Thirdly, to sanctify is to ordain and to direct to a holy end that which in itself is either holy or indifferent. It was in this way that the Father sanctified the Son, that is, he ordained him to the office of mediator, and sent him into the world. So God sanctified the Sabbath day, the temple, the sacrifices, the priests, &c. Christ also sanctified himself in this way for
his people, that is, he offered himself a sacrifice holy and acceptable to God. It is in this way also, that bread is sanctified by the word of God and prayer.
Of these significations the first and second are here in point, for when we pray, hallowed be thy name, we do not merely desire that the name of God be hallowed by us, but also in us, or in other words we desire, 1. That God would enlighten us with the knowledge of his holiness, and most holy name; or in the language of the Catechism, we desire that God will grant us rightly to know him, and to sanctify, glorify and praise him in all his works, in which his power, wisdom, goodness, justice, mercy and truth are clearly displayed. 2. That his name may be sanctified in us, and that he would regenerate us and make us more and more holy, so that in our whole life we may prevent his most holy name from being blasphemed, and may magnify and declare it with honor and praise in every conceivable way. In a word, we desire, 1. That God would enlighten us with the true knowledge of his holiness. 2. That he would grant us true faith and repentance, and renew us by his Spirit, that we may be holy as he is holy. 3. That he would give us a disposition to profess this holiness of his divine name in word and deed, to his own praise and glory, that we may in this way glorify him by acknowledging and professing him, and by conforming our lives to his holy will, so as to distinguish him from all idols and profane things.
Obj. 1. That which is holy in itself, cannot be sanctified. The name of God is holy in itself. Therefore, it cannot be hallowed. Ans. It cannot be sanctified according to the second signification of the term as above explained; but it may be sanctified according to the first and third signification of the term, according to which that which is holy or indifferent in itself, may be acknowledged, praised and celebrated, and directed to a holy end. It is in this way now that we desire the name of God to be hallowed, that that which is holy in itself may also be acknowledged and praised as holy. God sanctifies us by making us holy; we, on the other hand, sanctify God, not by making him holy, but by declaring and acknowledging concerning him what he desires us to know and declare.
Obj. 2. We ought not to desire another to do for us, what belongs to us to