Mateus 6:9

DISCOURSE: 1313
HALLOWING GOD’S NAME

Mateus 6:9. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

IT is of the utmost importance to every human being, to know how he shall approach his God with acceptance. Hence some even of the heathen philosophers endeavoured to instruct their disciples how to pray [Note: Plato, in his Dialogue on Prayer, represents Socrates as teaching Alcibiades how to pray.]. We do not find indeed any form of prayer provided for the Jews, with the exception of some short passages which may be regarded in that light [Note: Números 6:22; Números 10:35 and Oséias 14:2.]. But in the New Testament we are informed that John the Baptist gave special instructions to his disciples respecting prayer; and our blessed Lord composed a prayer which should be used by his followers, and should serve also as a pattern for prayer to his Church in all ages [Note: Compare the text with Lucas 11:2.]. If it be thought that it was intended only for his disciples in their infantine state, previous to the out-pouring of the Spirit upon them, let it be remembered, that it was recorded by the Evangelists a great many years after the full establishment of Christianity, without any hint of its use having been superseded: and consequently, we have the same reason to use it as the form and pattern of our supplications, as the Apostles themselves had: the only difference is, that as our Lord more clearly taught them afterwards to offer their petitions in his name, we must avail ourselves of that further information, to render our prayers more acceptable to God.

It being our intention to enter at large into the consideration of this prayer, we shall confine ourselves at present to that portion of it which we have read; in which are two things to be noticed:

I. The invocation—

It is to God alone, and not to creatures, whether angels or men, that we are to address our prayers: “God is a jealous God, and will not give his glory to another.” But to him we are invited to draw nigh; and are taught to regard him,

1. As a loving Father—

[Under this title God was known to his people of old. Indeed it was the appellation, which, in their eyes, was the surest pledge of his love [Note: Isaías 63:16.]: the appellation too in which he himself appeared peculiarly to delight [Note: Jeremias 3:4; Jeremias 3:19.]. And well may it be a comfort to us to be permitted to address him by this endearing name: for, if he be a Father, he will pity our weakness [Note: Salmos 103:13.], and pardon our sins [Note: Lucas 15:20.], and supply our every want [Note: Lucas 11:11.]. True, if we have no nearer connexion with him than the ungodly world, and are his children only by creation, we can derive comparatively but little comfort from it, because we are in rebellion against him: but if we be his children by adoption and grace, what may we not expect at his hands? When we come to him as members of that great family, pleading for ourselves individually, and for the whole collectively, and addressing him in the name of all, as “our Father,” methinks he cannot turn away his ear from us: “We may ask what we will, and it shall be done unto us.” Only let us come with “a spirit of adoption, crying, Abba, Father!” and, however “wide we may open our mouths, he will fill them.”]

2. As an almighty Friend—

[When we are taught to address God as our Father “which is in heaven,” we are not to understand it as distinguishing him from our earthly parents, but as intended to impress our minds with a sense of his majesty: to remind us, that he sees every thing which passes upon earth, and that he has all power to relieve us, to the utmost extent of our necessities. The consideration that he is our Father, encourages us to come “with boldness and with confidence;” but the thought that he is that “high and lofty One who inhabiteth eternity,” and dwelleth in the light which no man can approach unto; the thought that he knows even the most secret motions of our hearts, and is alike able to save or to destroy; these considerations, I say, are calculated to beget a holy fear in our minds, and to temper our boldness with reverential awe.

Such are the feelings which should be blended in our hearts, whenever we draw nigh to a throne of grace. We should go to God as our Father; but, remembering that “he is in heaven and we upon earth, we should address him in words select and few [Note: Eclesiastes 5:2.].”]

Let us now turn our attention to,

II.

The address—

In this prayer there are six different petitions; three for the advancement of God’s honour, and three for the promotion of our happiness. The former having the precedence, may fitly teach us, that a regard for God’s honour ought to be first in our intention and desire. Yet it may well be doubted whether the address which is presented to God in our text, is a petition, or a thankful acknowledgment. Perhaps, in so concise a form as this, both may be properly included. Agreeably to this idea we shall consider the address,

1. As eucharistic—

[Though not generally regarded in this light, it seems naturally enough to bear this construction, inasmuch as it accords exactly with the feelings of a devout soul, when impressed and animated with a sense of God’s paternal love. Suppose a person to have been meditating on the perfections of his God, the stupendous display of his love and mercy in Christ Jesus, his covenant engagements to his believing people, and the innumerable benefits conferred upon them; suppose him also to be warmed with the thought that this God is his God, his Father, and “his eternal great reward;” what would be the first effusions of his soul? Would he not burst forth into praises and adorations, and even labour for words whereby to express his love and gratitude towards him? Thus it was with David on many occasions [Note: Salmos 9:1; Salmos 103:1.]; and thus it will be with all who truly delight themselves in God. Sometimes, no doubt, the believer’s mind will be led to dwell rather on other subjects, whether of confession or petition, as circumstances may require: but where nothing extraordinary has occurred to distract his attention, sure I am that the language of adoration is most expressive of his feelings, and most suited to his state.]

2. As supplicatory—

[The Christian will not be satisfied with his own personal endeavours to honour God. But will wish and pray that the whole universe may render him the honour due unto his name. Hence he will beg of God to banish from the world all ignorance and error; and so to reveal himself to mankind, that all may be constrained to shew forth his praise — — — This, I say, is nigh unto the heart of the believer: he will long to promote it to the utmost of his power [Note: Salmos 57:7.]: he will pant after it, as an object of his most anxious desires [Note: Salmos 67:2.]: and he would be glad if every creature, rational and irrational, animate and inanimate, could unite in this as their one blest employ [Note: Salmos 148:1.]

Hence we may learn,
1.

How glorious is the liberty of God’s praying people—

[They are rescued from the dominion of slavish fears and selfish desires. “Happy art thou, O Israel, O people saved by the Lord!” Inexpressibly happy are all whose hearts accord with the language of our text! Methinks they resemble, as nearly as such imperfect creatures can, the inhabitants of the realms of light. The cherubim around the throne veil their faces and their feet, in token of that reverential awe which they feel in the presence of the Deity: and the glorified saints cast down their crowns before the footstool of their Lord, to express their sense of their unworthiness of the mercies vouchsafed unto them; whilst the whole united choir vie with each other in hallelujahs to God and to the Lamb. Thus it is with the saints on earth, both in their secret chambers and in the house of God: they are filled with adoring thoughts of God their Saviour, and “rejoice in him with joy unspeakable and glorified.” Doubtless they experience changes in their frames, and seem at times almost to have forgotten their high privileges: but in their better seasons they shew forth the power of divine grace, and enjoy an antepast of heaven. O that all of us might know their blessedness, by sweet experience!]

2. What losers are they who neglect prayer—

[The generality of people account prayer a drudgery: but they are bitter enemies to their own souls. What loss do they suffer in having God for an enemy, when they might have him for their Friend and Father! As for God, he suffers no loss: if they refuse to glorify him willingly, he will glorify himself upon them against their will. Reflect then, brethren, what sufferers you are, whilst you are turning your back on God! You have no Father to go to in the time of trouble; no sweet assurance that Almighty wisdom and power are exercised for your support; no anticipations of the blessedness of heaven. On the contrary, all your enjoyments are empty, all your prospects dark. In this world you have little happiness above the beasts; and in the world to come, an eternity of unavailing sorrows. O that you would now begin to pray! O that God might say of you this day, as he did of Saul immediately after his conversion, “Behold, he prayeth!” Then, however desperate your case may now appear, you should soon be received into the family of your God, and be partakers of his inheritance for evermore.]