As once again we survey the "Lord's Prayer" we note the all-important fact that the Lord Jesus taught us to address God as "Our Father." This (as has been observed before) is an entirely new approach to God. The saints of the Old Testament called Him by many an endearing name, such as "My God," "My Rock and my Salvation," "My Glory and the Lifter-up of my Head," "My King;" or, in contrition, "the great and dreadful God, who keepeth covenant and mercy." He is indeed all that, and evermore shall be, for He changeth not. But here is a new name, based upon a new relationship, which is granted to men through Christ. He is the Father. But only the children of God can rightly call God "Father"; and only they are children of God who are "born of God." Though all men are His "offspring," and all are the objects of His love and care, yet all are not His children, nor is God the Father of all. The right to call Him Father does not naturally belong to men. Nor have all the privilege of belonging to His family as His children; but, "To as many as received him (Christ), to them gave he the right to become children of God; even to them that believe on his name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1:12,13.) "Ye are all sons of God through faith in Christ Jesus, for as many of you as were baptized into Christ, did put on Christ." (Gal. 3:26, 27.) "Behold, what manner of love the Father hath bestowed upon us that we should be called children of God," says John--"and such we are." (1 John 3:1.) And again, of such it is written that "The Spirit himself beareth witness with our spirit, that we are children of God; and if children, then heirs." (Rom. 8:16, 17.)

      It is on the ground of this relationship that the Christian can now approach the throne of grace and say, "Abba, Father," and, "Our Father who art in heaven." But to His children He is "Father," with all that that name implies--a Father infinitely better, kinder, wiser, more loving, than the best of human fathers that ever lived. "If ye who are evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good gifts to them that ask him?" (Matt. 7:11.)

      Let us mark also the fact that the Father is addressed as being in heaven. It is perfectly true that God is omnipresent--that He is everywhere--that He fills the heaven and the earth--that in Him all men live and move and have their being; that His power and glory is manifest in all nature and creation; and that His own dwell in God and God dwelleth in them. But God is also localized. Heaven is His abode and dwelling place. We are not to pray to God as being within, or round about us, but to the Father who is in heaven. [14] That is the safeguard against a false mysticism, and against pantheistic error.

      And when we say "Hallowed be Thy Name" we are asking that God's name be held in holy reverence among men. Now in our praying the important thing is always that we mean it--that we call on God in truth--that our prayer be the utterance of the soul's sincere desire. The Lord Jesus did not teach us to say mere words, to be repeated by rote, parrot fashion, but He meant to create in our hearts the real desire for the things we ask. Our attitude in prayer is not that of mere well-wishers, as if to say, "Lord, we would be quite willing and pleased and glad to see 'Thy Name hallowed and to have Thy kingdom come and Thy will done on earth, etc." No--as we pray to Him we enlist with Him in His plans and in His program. When therefore I say, "Hallowed be Thy Name"--if I really mean it and want it, then the purpose to do all on my part that God's Name may be hallowed takes shape in my heart. I am lined up with the great end and aim of bringing God's Name to reverence and honor among men. And, is it not true that a son can bring more of honor or disgrace upon his father's name than anyone else? The nearness of our relationship to God makes us the custodians of His good name among men. Through us, and because we are His children, God's Name may be blasphemed in the world; and, on the other hand, we can glorify our Father in heaven. (Matt. 5:16.)

      So, likewise, when we say, "Thy Kingdom come," we take our place as "fellow-workers unto the Kingdom of God." (Col. 4:11.) We can enhance the interests of God's Kingdom now, and what we do here can result in bringing in its final glory.

      So, likewise, if I enter with whole-hearted purpose into the third petition, I will pray, "Thy will be done," and back of it will be the thought, "Lord, teach me Thy will" and "Teach me to do Thy will." (Ps. 143:10.) Thus, when I so pray, I will purpose to enter into the fulfillment of His good and holy will on the earth.

      The next petition is that for daily bread. Anyone could see that it would be wrong for a man to fold his hands and refuse to do his work and obvious duty on the pretext of this prayer. If a man obtains a living by honest work, his daily bread is as much from God as if it had been dropped into his hands from heaven. But there may also come a time in a man's life when he cannot work, and when there is no earthly prospect for his sustenance. Will the prayer for daily bread hold good then, and will God, who has promised not to fail us nor forsake us, then see to our wants and needs? Yea--the prayer is valid then as much as it ever could be. "Therefore," says the Lord Jesus, "be not anxious what ye shall eat or what ye shall drink, nor yet for your body what ye shall put on. . . . Behold the birds of the heaven, that they sow not, neither do they reap, nor [15] gather into barns; and Your heavenly Father feedeth them. Are not ye of much more value than they? . . . And why are ye anxious concerning raiment?" (Matt. 6:25-32.) But someone may say, "We have to sow and reap and gather into barns if we want to be fed, and we must toil and spin for raiment." Very well--let us do so, for that is God's will. And if there come a time when there is no chance to sow or reap or gather, and when we cannot toil and spin, we can pray just the same, and with the same assurance. "For your Father knoweth that ye have need of all these things." Whether we can see where it is coming from or not, He is always equal to the situation; and He would have us to trust in His care.

      But, again--how the little prayer cuts into one's heart and conscience!--did He teach us to say, "Our Father"? And, "Give us this day our daily bread"? This first person plural compels me to think of my brother. It is not my daily bread only, but our daily bread I am praying for; and if I have it, and he has not, and if my heart is in this prayer--what would I do? "But whoso hath the world's goods," says John, "and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?" (1 John 3:17.)

      That the petition for forgiveness carries with it an obligation is plainly stated. It is, "as we also have forgiven our debtors." And afterward the Lord added the words: "If ye forgive men their trespasses; your heavenly Father will also forgive your trespasses; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matthew 6:14, 15.)

      In the next petition I will be asking our heavenly Father to keep me out of temptation. How important and necessary is this prayer! We remember the word of the Lord Jesus to His sleeping disciples in Gethsemane: "Watch and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak." (Matt. 26:41.) So, you pray, "Lead us not into temptation." If that is a true prayer, expressing your heart's sincere desire--will you, then, on your part, walk into temptation, where you know it is? Certainly not. If I ask the Father to keep me out of temptation--do I not mean to say that I do not want to be lead into it, and that I will avoid it where possible, and will steer clear, so far as in me lies, not only of sin but of the opportunity and occasion? Therefore, if I pray, I am wholly, committed against sin, and all its suggestions and inducements. Also, if I say, "Lead us not into temptation" it means that I have the same solicitude for my brother that I have for myself. If he is weak, if he is in danger, I will include my brother in that prayer. And surely, I would not myself lead him (or her) into temptation, or be an occasion of stumbling to him! The Lord Jesus did elsewhere say some very solemn things about anyone who would cause one of His little ones to stumble; and pronounced a woe upon the world [16] because of occasions of stumbling. "It must needs be that the occasions come,"--there is no help for that--"but woe to that man through whom the occasion cometh." (Matt. 18:4-7.) What a heavy responsibility falls upon those that help their fellow-men to become drunkards, and upon the purveyors of the lascivious pictures such as often appear in popular magazines; and upon those who produce and present the licentious shows that corrupt the minds of our youth!

      Finally, we ask to be delivered from the Evil One--not only from "evil," but from that evil spirit that rules and controls the world. Here only God can help us. Satan is far too mighty and too shrewd for us, and only our Lord who overcame him can safeguard us from his power. Hence this prayer. On our part we are to resist him. From the lusts and vices to which the flesh is prone, he tells us to flee. But, as to the devil--we are to resist. Yet not in our own power, but by faith. "Be sober, be watchful: your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour; whom resist stedfast in your faith" (1 Peter 5:8, 9). But, to do this, we must take up the whole armor of God--most especially the shield of faith, by which we can quench all the fiery darts of the devil; and that sword of the Spirit, the Word of God, with which our Lord once smote him in the mount of temptation.

      It is a short prayer, and very simple. But it has a way of opening up more and more. It extends its meaning over all the Christian's life. All lengths, and breadths, all heights and depths are comprehended in its scope. And as we pray with a true heart, in fulness of faith, consciously and unconsciously we are drawn over on God's side and His ways; and as we receive from Him the answer to its petitions all our needs bodily and spiritual, are supplied. For "Prayer changes things," and that on both ends. [17]

[CTOP 14-17]