Practical
Meditations on the Lord's Prayer
Newman Hall, 1889
The First Petition—
"Hallowed Be Your Name."
I. The PLACE of this
petition—
At first sight it seems strange that we commence our
supplications with a prayer for God the All-sufficient, instead of for
ourselves the all-dependent. It would be most natural to begin by asking for
the supply of some of our most pressing needs. Feeling our need of food to
maintain animal life, our first prayer would be—"Give us bread." When
conscious of guilt—a still more urgent need would be pardon. Yet we are
taught to defer all petitions for ourselves until we have prayed to God for
himself—"Hallowed be Your Name." Man's worship has been uniformly
characterized by selfishness. We come to God either to thank Him for
benefits received—or to ask more—food, clothing, health, safety, comfort.
Like Jacob, we stipulate for "food to eat and clothing to put on." This is
seen not only in the votaries of false systems, but in the majority of the
prayers of professed Christians.
By this 'order' in our petitions we are taught that
the glory of God should have the highest place! We are not required to
desire His glory in opposition to our own welfare. God is Love, and
His highest glory is the good of His creatures. Nor are we taught to be
indifferent to what is subordinate. We cannot be so if we try. In a warfare
against 'bodily needs'—success, if not a mere sham, would be only temporary,
because won by repression of God's own work in us. We do not hallow His Name
if we ignore the nature He has given us. He does not ignore it Himself.
"Your Heavenly Father knows that you have need of all these things," and
therefore we are divinely taught to pray for daily bread. Nor is it to be
understood that no prayer is acceptable which the heart does not present in
this order.
Our Father has children of every age. He listens to the
infant's cry as well as to the full-toned voices of those who already offer
worship in harmony with that of cherubim before the throne. If "He hears the
ravens," will He not listen when His hungry children say, "Give us bread"?
and when returning prodigals can only pray, "Forgive us our trespasses"?
But such prodigals, when at home again, grateful and
glad, soon learn to say, "Father! hallowed be Your Name!" This will now be
their chief desire. They do not cease to feel their dependence for
daily bread because at home, nor their need of pardon—they are more
conscious of this than ever. But above all this is their delight in God, who
not only gives both bread and pardon—but, as they now see, has given
Himself—so that they rejoice in the Giver more than in His gifts,
and seek His glory above their personal good.
"O bounteous Giver of all good,
You are, of all Your gifts, Yourself the Crown.
Give what You can—without You we are poor,
And with You rich—take what You will away."
—Cowper
When very young, the child first of all asks food and
protection. But as it grows in enlightened love, and in the fullest sense
honors father and mother, the highest desire of such a filial heart is not
benefits to be obtained—but honor to be rendered. "Let my parents' interests
be promoted, their character esteemed, their reputation vindicated. I am
identified with them. Let them be honored first—then, and not apart from
this, care I to ask from them any benefit to myself." This is the true
sentiment of even earthly sonship. And so it must be with those whom the
Spirit of adoption enables to cry, "Abba, Father." As His child I glory in
His greatness. O let that greatness be known and honored. "Make mention that
His Name is exalted." In calling Himself my Father, He has guaranteed to me
all things. I need not hurry to bring petitions for myself to Him who, as
Father, cares for His children. The more He is glorified, the more my best
desires are gratified. This will give me greatest confidence when I pray for
myself, and make me willing to be denied my personal requests; for such
denial will be for His glory, and therefore for my good. "Father, hallowed
be Your Name."
It may be said that such a prayer is unsuited for "babes
in Christ." But are not many lessons given to a scholar which cannot be
fully understood at once? Are not objects presented to the eye of the infant
which a whole life of study will not enable him fully to appreciate? The
first book of Euclid contains principles capable of being developed in a way
which the boy cannot even conjecture; yet, up to his capacity, he can study
and delight in that which, to a mature mathematician, furnishes methods for
measuring the heavens. The very words we employ in our simplest talk, and
which are familiar to baby lips, have meanings which will gradually shine
with clearer and intenser light. Yet those words must be used, though
imperfectly understood. Thus our Divine Teacher has given us a perfect
model, and though we imperfectly apprehend it, we may always be approaching
nearer towards it.
What are our most advanced attainments here, compared
with those we hope for? The very A B C's of the Christian religion contains
mysteries at which we now can only guess. Words are familiar to our lips
whose hidden meanings we have never imagined. We speak—we understand as
children—we know but in part. Yet we should not lose the imperfect vision
because it comes so far short of the full perception when "we shall see face
to face." Our Lord gave His infant Church and gives each infant disciple a
lesson by which the very feeblest may profit, but which will present to
expanding knowledge and increasing holiness ever new incentives to effort,
and new treasures for enjoyment. The words grow to our apprehension with our
own growth in grace, so that although as children we chiefly asked for daily
bread, when "of full age" our desires go with our words when we give
precedence to the petition, "Hallowed be Your Name."
This precedence harmonizes with the older Revelation. As
"the first and great commandment" was to love the Lord God with all
the heart, so the first and great petition is that the Name of God
may be hallowed. As that commandment embraced all the rest, for "love is the
fulfilling of the law;" so the hallowing the Name of God involves the coming
of His kingdom in our hearts and the doing of His will; it involves also
trust for bread, pardon, and deliverance from evil. A citizen of an earthly
State cannot be secure apart from the security of the government—and that
cannot be secure unless held in honor. True devotion and filial love desire
first the Divine glory—but this is also the highest prudence, though when
offering such homage we are not thinking of this. Nor would these
suffice—God alone can satisfy man. The world with all its vast resources
was made for man; but man was made for God, in whose image He was created.
The soul is a wanderer until it finds its true home with its Father.
Then it possesses all the resources and security of home. To hallow the Name
of God as Father, is to possess Him who feeds, forgives, and
saves! If the fountain is in honor, the streams cannot fail. If God
is ours, "all things are ours." If we "seek first the kingdom of God and His
righteousness," He who gave us this prayer assures us that "all these things
shall be added to us." The place of this petition being thus—so unlike what
unassisted human reason would have given it, and yet so suited to the
revelation of God as Father, and so advantageous to ourselves, is one
evidence of Divine authorship. Such a prayer Paganism never offered nor
Philosophy suggested. It is "The Lord's Prayer."
II. The MEANING of the petition—
A name enables us to know an object. It may be simply a
designation; it may be also a description. Bible names, especially those
denoting Deity, are chiefly 'descriptive'. The Name in this prayer which
we ask may be hallowed, is "Father." The infinitely Holy One cannot
be made more holy. We pray that what is revealed of Him may be better known,
and that the Name embodying such revelation may be more reverenced. We add
no honor to His intrinsic excellence—but we may add to the honor we
cherish towards Him, and may pray that this rendering "the honor due to His
Name" may become universal.
God blesses us by increasing our bliss—we bless
God by acknowledging perfections which are incapable of increase. "He
blesses us really, as the Giver of blessedness itself; and our blessing Him
is no other than the acknowledgment of this. He sanctifies us by His Spirit,
and we sanctify His Name when we acknowledge that He is holy" (Leighton).
The meaning of the prayer is—that God would so order events in His
Providence, and would so influence the minds of men by His Spirit, that His
Nature as revealed in His Name may be universally known and revered.
The truths contained in this name "Father" had already
been dimly revealed. When Moses said, "I beseech You, show me Your glory,"
we read that "the Lord proclaimed the Name of the Lord—The Lord, the Lord
God, merciful and gracious, patient and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity and transgression and sin,
and who will by no means clear the guilty." In this Name are embodied
righteousness that requires obedience to a holy law; and mercy
to forgive all who repent. So in the Name prefixed to the prayer. "In
HEAVEN" tells of purity, law, power, purpose, to maintain
righteousness—while "FATHER" tells of mercy not only to pardon rebels, but
to receive them as children. If "Our Father in Heaven" is the Name which it
was the great purpose of the Son to proclaim, no petition can be more
important than the one which seeks that this Name may be understood and
adored.
The Name of God was proclaimed by all the works of
creation, was hallowed at Sinai, in the Temple worship, by the lips of
prophets, but chiefly by the Advent of Him who, as the "Word," came
specially to reveal it. He said, "I am come in my Father's Name;" and "I
have manifested Your Name." He was Himself "God manifest in the flesh," and
His whole life was a portraiture of the Invisible God. The better we
comprehend His combined purity and gentleness, holiness and compassion, the
better we understand the meaning of His Name. He said, "He who has seen Me
has seen the Father." Jesus is Himself the exponent of the Name of God.
"O unexampled love,
Love nowhere to be found, less than Divine!
Hail, Son of God! Savior of men!
Your Name shall be the copious matter of my song henceforth;
and never shall my harp Your praise
Forget, nor from Your Father's praise disjoin."—Milton
III. What is INVOLVED in this petition—
1. Honor to JESUS as revealing the Name of the Father.
We read the Name of Father in the light
thrown on it by Christ, both in His words and in His life. We would not have
known the Fatherhood in its fullness of glory if Jesus had not revealed it.
"The only-begotten Son, who is in the bosom of the Father, He has revealed
Him." "God has shined in our hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ." If then we would hallow the
Name of the Father, we must hallow the Name of the Son as interpreting it.
It has often been asked what there is in a name. A name
has established a throne, maintained a dynasty, roused a nation's
enthusiasm, turned the tide of battle, convulsed a continent, dictated a
history. A name has been the charm of a life that would otherwise have been
dark and dreary; it has roused to noble exertion, it has given perseverance
in toil, courage in peril, solace in sorrow, and comfort in death. The name
of the lover, husband, wife, how it has thrilled human hearts! The name of
the brother, sister, friend, what a charm it has been! In those pliable
first-times of childhood, what is the whole world compared with the name of
"Father," "Mother"! and how deep and abiding its influence through all the
after-life!
And when the soul is new-born, and by faith becomes a
partaker in the salvation of the Son of God; when the eye that was blind
first beholds the Redeemer, and the ear that was deaf first listens to His
voice, how precious becomes the Name of Jesus! The heart is then again
"infantine;" the Name thrills to its center, and the seed-grain ceases not
to grow until it becomes a great tree which overshadows, beautifies,
enriches, gladdens the whole life.
"Whatever" the believer does, "in word or deed," he does
"all in the Name of the Lord Jesus, giving thanks to God the Father through
Him." With this Name on his lips he approaches the throne of grace, relying
on the promise—"Whatever you shall ask in my Name, that will I do." In every
assembly of Christians, at any time or place, it assures him of the real
presence of his Lord, who said—"Where two or three are gathered together in
my Name, there am I in the midst of them." If "reproached for the Name of
Christ," "happy" is he. This Name he publishes to the heathen abroad; with
this Name he goes to the bedside of a dying sinner; this alone he utters as
the symbol of salvation for prince or peasant, for philosopher or little
child, because "there is no other Name under heaven whereby we must be
saved." It is in and by this Name that the kingdom of God will come and the
will of God be done on earth as in heaven, because "God highly exalted Him,
and gave to Him the Name which is above every name, that in the Name of
Jesus every knee should bow, and every tongue confess that Jesus Christ is
Lord, to the glory of God the Father."
Thus the Name of the Father becomes hallowed to us by the
Name of Jesus, through whom alone we know, approach and love Him. The joy of
sonship is experienced by those alone to whom the Name of Jesus is thus
dear. The multitudes of believers whose hearts have thrilled while their
blended voices have celebrated this Name, have ever felt that in thus
"confessing Christ as Lord" they were singing to the glory of God the
Father!
"Your mighty Name salvation is,
And keeps my happy soul above;
Comfort it brings, and power and peace,
And joy and everlasting love.
To me, with Your dear Name are given
Pardon and holiness and heaven." —C. Wesley
2. Appropriate THOUGHTS of God.
We pray that He may be known as being all that is
implied in the Name—that all false notions of Him which have lured men to
wickedness or driven them to despair, may give place to the understanding of
the Name which represents Him to be the righteous Ruler and the tender
Father in One—that so the true Light, the Divine Revealer of God, may
enlighten the world—showing all men that they may take refuge in the
Fatherhood of God—inviting all men to come home to the enjoyment of His
love—and in hallowing the Name of the one Father, become united to each
other as brethren.
3. Suitable EMOTIONS towards God.
We pray that the truths implied in the Name may be actually experienced;
that as Father He may be trusted and loved; that as Heavenly
He may be worshiped and obeyed; that as Holy He may be admired and
imitated; that instead of wishing His purity debased "to suit our
sinfulness, we may be lifted up into the region of that purity; that all men
may acknowledge His kingdom and obey His will; that we who offer the
petition may be more profoundly impressed with the majesty, holiness and
love of God; that we may bow with reverence before His Infinite Glory, and
cultivate a more reverential trust, a more unquestioning obedience.
"Let knowledge grow from more to more,
But more of reverence in us dwell;
That mind and soul, according well,
May make one music as before,
But vaster. We are fools and slight;
We mock You when we do not fear;
But help Your foolish ones to bear,
Help Your vain worlds to bear Your light."—Tennyson
4. REVERENTIAL use of the Name.
This petition has sometimes been limited to a narrow literalism. It condemns
much more than profane language. Whenever we introduce the Divine Name in
our speech uselessly and triflingly; when we employ it to turn a sentence or
give emphasis to a statement or point to an anecdote; when we make the
Divine Word the subject-matter of joke, punning on solemn truths of
Revelation, and quoting Scripture with ludicrous adaptations to provoke
mirth; thus—and even when we take this great Name on our lips in worship
without any endeavor to feel the homage it demands—we violate the spirit of
the prayer.
5. CONFESSION of the Name.
Do not the people of God sometimes use it too little? When we express
our joy in health, the comforts of life, the beauties of Nature, might we
not hallow the Name by a grateful recognition? If we would not remain silent
in case an earthly parent were spoken of with contempt, should we by silence
seem to consent when the Name of our Heavenly Father is dishonored? In
public profession of discipleship we should hallow the Name. God has a
chosen family who are called by the Name of His Son. They have "come out
from the world," and are "a chosen generation, a peculiar (purchased)
people." They are named after their Father—"In whom the whole family in
earth and heaven is named." Everyone who really and openly joins this family
helps to hallow the Name before the world.
The Church is God's great instrument for hallowing His
Name. Those who believe are to "confess with their mouth the Lord Jesus."
The question is not of belonging, by any special method, to some special
denomination, but of confessing Christ in any society of believers, and so
becoming an avowed member of the Church Universal. Those who shrink from
this and ostensibly remain outside the fold, surely fail, in this respect,
to hallow the Name. In other times such confession cost liberty and life.
The martyrs who, rather than cast a little salt on the pagan altar, were
thrown to the lions or roasted at the stake, hallowed the Name in the
presence of all who witnessed or heard of their sufferings. In our own time,
among heathen converts, tender women and mere boys and girls have gone to
death singing the praises of the Name—and by so hallowing it did more than
by their lives to make it revered. Surely none who sincerely offer this
prayer should withhold a confession of Christ under the plea of being
"secret disciples."
6. Private and public WORSHIP of the Name.
We hallow it in our own chamber when we "pray to our Father who is in
secret"—in domestic worship when we acknowledge Him as the Guardian and
Sanctifier of the home—in public worship when we assemble and meet together
to render thanks for the great benefits that we have received at His hands,
and to set forth His most worthy praise. Too often this purpose in worship
is forgotten. We go to witness a ceremony, to enjoy music, to hear a sermon.
Perhaps we excuse ourselves from attendance because of the "dull service,"
the "bad singing," the "poor preaching." It is desirable that there should
never be occasion for such complaints. But we should not forget that public
worship is for the honor of God as well as for our own benefit—and that in
seeking the former we are sure to gain the latter. Whether or not the ear
may be charmed by harmony or the intellect by eloquence—even though our
devotional taste may be offended—we should not forget that we go to
worship—to testify to an unbelieving world that we "believe in God the
Father Almighty and in Jesus Christ His only Son our Lord"—and that in such
union with fellow-believers we hallow the sacred Name.
If we bear this in mind we shall not be indifferent to
the outward expression of reverence. If, when invited to the house of one
held in great honor, we take pains to be punctual, surely we should not by
late arrival, and thus disturbing others, let it be supposed we are less
respectful towards God. Prayer may ascend to Him as surely when we are
walking by the way, sitting at our table, lying on our bed, as when
prostrate in adoration; but when an attitude of reverence, being possible,
is omitted, the effect may be injurious both on ourselves and others. There
are few whose piety is of so exalted a nature, that when they "enter their
closet and shut the door" to pray, they can feel as devout while lolling in
an easy-chair, as when, like Daniel, kneeling on their knees. Such worship
will be likely to degenerate into lazy rumination, and then the pretense may
as well be given up. We are in danger of ceasing to hallow the Name in our
hearts when we disregard all outward expressions of reverence. And in
public, the effect on others will be equally injurious. A stranger looking
on when a congregation are uniting in worship will be impressed in
proportion as the sincerity of the heart is shown in outward expression. If
the demeanor of the worshipers is such as they would not dream of showing
when addressing any fellow-creature of rank above their own, or even when
addressing one another; if, while prayer or praise is being offered to God,
they are looking about or lounging on their seats, though it is possible the
heart may be devout in the sight of God—yet men cannot know it, and
therefore cannot be impressed, as they otherwise might be, by the honor paid
to God.
'Tongues' in the church of Corinth, though a miraculous
gift, were, as the apostle taught, worthless without interpretation. And so,
if reverence is not interpreted in demeanor, strangers cannot be favorably
influenced, and God's Name is not hallowed in their minds. But if "the whole
church be comes together into one place, and all prophesy," or teach by
evident signs of reverence, "and there comes in one unlearned or
unbelieving, he is reproved by all, he is judged by all—the secrets of his
heart are made manifest," and, impressed by the evident earnestness of the
worshipers, he may be himself led to reverence the Name, "and so he will
fall down on his face and worship God, declaring that God is among you
indeed."
7. Observance of special INSTITUTIONS.
Baptism is ordained "in the Name of the Father and of the Son and of the
Holy Spirit." Whatever the view taken of the mode or the subjects, the
ordinance itself should be honored; nor is superstitious abuse any excuse
for neglecting thus to hallow "the Name" of the Triune God. Still more
important is this consideration in regard to the "Lord's Supper," which is
enjoined for our frequent observance. In this service we meet in the Name of
its Founder; and "we show forth His death until He comes." Besides all the
spiritual good we may receive, we should observe this Sacrament as the most
solemn of all methods of hallowing the Name. The Sabbath is emphatically
"the Lord's day." We need not plead for Jewish interpretations, and bind
heavy burdens on those to whom the gospel has brought freedom. "The Sabbath
was made for man, and not man for the Sabbath." But it was made for
man—for man therein to hallow the Name. It is the day of the Lord's
resurrection, and so of the believer's hope. From the first, His followers
have met on this day to worship Him. The observance of this day is one great
mark of Christian profession. The world ignores it except for pleasure—and
denies its sacredness. Let those who offer this prayer observe it as linked
with the Name they adore—let their children, domestics, workpeople, friends
and neighbors know that, without dictating to others, they, as Christians,
hallow it—and so hallow the Name it bears.
8. SUBJECTION to the Name.
"Let everyone who names the Name of Christ depart from iniquity." Otherwise
we practically show that we ourselves do not reverence it, and thus hinder
others from doing so. But when unbelievers see men of like passions with
themselves, living holy lives in the midst of temptations to sin, they may
consider that there must be some fountain above the world, to account for
these streams. Purity amid allurements to vice—temperance amid incentives to
excess—patience under provocation—persevering kindness to the ungrateful or
hostile—blessings given in exchange for curses, and boons for
blows—resignation amid grievous sorrows—self-sacrificing labors for
others—such fruits of godliness have often induced the careless and even the
profane to reverence the Name in which such features of character have been
exhibited and such works of benevolence have been done. As the Jewish
rulers, "beholding the man who was healed standing with them, could say
nothing against it," so moral cures of the spiritually diseased have been
the most convincing arguments in favor of the Name in which they are
wrought. "Many believed on Him when they saw the miracles which He did."
The writer recently heard a missionary relate how a
notoriously wicked Chinese man had been converted by the simple message of
the gospel. From being infamous for every kind of wickedness, he became a
consistent Christian. After some months' instruction and oversight, he went,
by his own desire, to his native village. So marvelous was the change in his
disposition and conduct, that many of his former acquaintances took a
journey to the mission-station to investigate the cause, and the result was
the conversion of nearly the whole of that village. In every land, men
turned from the power of Satan to God are living evidences of the might of
the Name. Opponents, loud in logical disputation, are hushed when they
"behold the man who was healed." When believers are "living epistles of
Christ, known and read of all men," all men are the more likely to revere
Him whose epistles they profess to be, and the more rapid is the advance of
the day when "in the Name of Jesus every knee shall bow."
9. Making known the Name.
If we sincerely ask God to cause the Name to be hallowed, we profess
that we are willing to exert ourselves in the use of means for that purpose.
But how shall men hallow a Name of which "they have not heard, and how shall
they hear without a preacher?"
It is a prayer that atheists may bow before the
Creator—that pagans may worship the true God—that the superstitious may
without terror adore the Father—that all who are living in practical
ungodliness may respond to His love and revere His name. The Macedonians are
said to have carried round in procession, once a year, a jeweled picture of
Alexander, that the beholders might be reminded of his fame. So in this
petition let us every day be reminded of the power, holiness, love, of our
Father in heaven; that we ourselves may adore Him, and that others may
become illustrations of the promise, "From the rising of the sun even to the
going down of the same, my Name is great among the Gentiles."
IV. REASONS for offering this petition—
1. The welfare of the world— The
character of a nation must be influenced by that of the God they worship,
even more than by that of the men they honor. A people bestowing their chief
admiration on warriors—will be warlike; on philanthropists—will be
philanthropic. This will especially be the case in connection with the
highest of all honors, Divine worship. Pagans have always reflected the
character of their gods by cruelty, lust, revenge. If the only true God,
revealed to us as our Father in heaven, is known as He really is, in that
proportion will the world which hallows His Name become righteous, pure, and
merciful.
2. For the good of ourselves— In
a still greater degree this effect will be produced on those who offer the
prayer. If I habitually ask that God's Name may be hallowed, His attributes
of holiness and love are constantly before me, and must influence me. "As a
man thinks in his heart, so is he." Living in the light of God by habitually
praying that His Name may be hallowed, we must ourselves reflect that light.
"We, reflecting as a mirror the glory of the Lord—are transformed into the
same image, from glory to glory, even as from the Lord the Spirit."
This will promote happiness. There is no joy more pure
and profound than that which is produced by the revelation of God to the
soul. "Your Name is like ointment poured forth." "Let those who love Your
Name be joyful in You." To know God as our Father is salvation. We may well
wrestle in prayer "until the breaking of the day" to obtain it. A holy
boldness is amply justified when we ask, "Tell me, I pray, Your Name. I will
not let You go except You bless me." We are blessed indeed when this Name is
revealed by the Holy Spirit. Any place, any occasion of such manifestation
we may designate Peniel, "for we have seen God face to face." Then indeed
the night-shadows flee, the day breaks, and we may go on our way rejoicing
as we sing:
"The Sun of Righteousness on me
Has risen with healing in His wings;
Withered my nature's strength; from Thee
My soul its life and support brings;
My help is all laid up above;
Your nature and Your Name is Love."—Wesley
"The chief end of man is to glorify God and enjoy Him
forever." The glorifying and the enjoying are inseparable both now and
hereafter. The more we place God first in thought and aim, the greater will
be our happiness. No one ever found it in seeking it as a direct object. A
resolution to be happy on any one day is almost sure to defeat its purpose.
We are most happy when we lose sight of self—in cherishing some lofty idea,
in pursuing some worthy object, in promoting the honor, welfare, and
happiness of others. There can be no higher aim in life than hallowing the
Name of God. The apostles, when scourged, "rejoiced that they were counted
worthy to suffer for His Name." They were thus followers of Him who was the
supreme example of the prayer He taught. Amid deep mental anguish and the
anticipation of the crushing agony, He thus prayed—"What shall I say?
Father, save me from this hour? but for this cause came I unto this hour.
Father, glorify Your Name." This was His Consolation—"I have glorified You
on the earth."
Let this sublime desire possess the soul, and a thousand
petty cares about ourselves will vanish. Whatever becomes of our property,
health, comforts, reputation, life—only let God be glorified, let Jesus
Christ be praised, and our chief desire is fulfilled. How such a
master-passion—elevates the lowliest—enriches the poorest—gladdens the
saddest! We shall never ask the question, "Is life worth living?" if we
value life chiefly as giving opportunities to glorify God, and if at all
times from the heart we pray, "Hallowed be Your Name."
3. For the glory of God— Earthly
honors are often given to men whose great titles accentuate their own
littleness. The Divine perfections infinitely transcend all our ascriptions
of praise. We can never adequately "give to God the glory due to His Name."
Why do we honor an earthly parent, a true friend, some noble character? It
is sufficient to say, "Because they deserve it." We do not think of
rendering them any service or securing for ourselves any advantage. And so
will every true child of God feel towards Him. Because He is all that the
Name "Our Father in heaven" can suggest, we pray, "Hallowed be Your Name."
Let us by the Spirit of Adoption rise to this higher level of prayer—asking
God not merely to bestow some benefit, but to promote His own honor;
praising Him not merely for what He gives, but for what He is. "We praise
You, we bless You, we worship You, we glorify You, we give thanks to You for
Your great glory, O Lord God, heavenly King, God the Father Almighty."
Thus we shall become "fit to be partakers of the
inheritance of the saints in light," whose glory is to hallow His Name. Many
of the prayers we offer now will be unheard then. No longer shall we need to
ask bread for the mortal body, or pardon for the guilty soul; but we shall
never cease to desire that the Name of God may be hallowed. This is the
all-comprehensive employment, the supreme consummation of bliss. Cherubim
and seraphim "rest not day and night, saying, Holy, holy, holy, Lord God
Almighty." The noble army of martyrs sing the song of Moses and of the
Lamb—"Great and marvelous are Your works, O Lord God the Almighty; righteous
and true are Your ways, King of the ages; who shall not fear, O Lord, and
glorify Your Name?" The innumerable multitudes of the redeemed unite with
"the many angels round around the throne, saying with a great voice,
Blessing, and honor, and glory, and power, be unto Him who sits upon the
throne, and to the Lamb, forever and ever!" "Hallowed be Your Name" is
earth's response to heaven. It is a faint but true echo of the Hallelujah
Chorus of the skies. By it we take our part in the liturgy of the celestial
temple. Therefore with angels and archangels, and with all the company of
heaven, we laud and magnify Your glorious Name; evermore praising You and
saying, Holy, holy, holy, Lord God Almighty, heaven and earth are full of
Your glory—glory be to You, O Lord most High!"
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