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."

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 worldThe 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 ourselvesIn 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!"