Chap. Iii.—The Second Clause.
CHAP. III.—THE SECOND CLAUSE.
The name of "God the Father" had been published to none. Even
Moses, who had interrogated Him on that very point, had heard a
different name.[6] To us it has been revealed in the Son, for the Son
is now the Father's new name. "I am come," saith He, "in the Father's
name;"[7] and again, "Father, glorify Thy name;"[8] and more openly, "I
have manifested Thy name to men." [9] That name, therefore, we pray may
"be hallowed." Not that it is becoming for men to wish God well, as if
there were any other[10] by whom He may be wished well, or as if He
would suffer unless we do so wish. Plainly, it is universally becoming
for God to be blessed" in every place and time, on account of the
memory of His benefits ever due from every man. But this petition also
serves the turn of a blessing. Otherwise, when is the name of God not
"holy," and "hallowed" through Himself, seeing that of Himself He
sanctifies all others—He to whom that surrounding circle of angels
cease not to say, "Holy, holy, holy?"[12] In like wise, therefore, we
too, candidates for angelhood, if we succeed in deserving it, begin
even here on earth to learn by heart that strain hereafter to be raised
unto God, and the function of future glory. So far, for the glory of
God. On the other hand, for our own petition, when we say, "Hallowed be
Thy name," we pray this; that it may be hallowed in us who are in Him,
as well in all others for whom the grace of God is still waiting;[13]
that we may obey this precept, too, in "praying for all,"[14] even for
our personal enemies.[15] And therefore with suspended utterance, not
saying, "Hallowed be it in us, "we say,—"in all."