Your Kingdom Come: Desiring the Kingdom of God

Jesus taught us to pray, "Your kingdom come" (Luke 11:2b). There's a lot packed into those three words! But one simple thing we see here is that Jesus wants us to ASK for the kingdom to come. He wants us to DESIRE God's kingdom! This is one reason he told us to pray for it to come - so that we would have this thought before us; that this great truth would fill our hearts: that God has a kingdom, and it has broken into our world through Jesus Christ. It is here now, partially and spiritually in the lives of those who bow the knee to King Jesus. But it is still coming in fullness. The Day will come when the Kingdom of God is here, physically and fully!

It is here 'already.' But the fullness is 'not yet.' It is here, and yet it is coming!

Until that Day comes, Jesus wants us to think about it, hope in it, long for it and pray for it to come.

When God's kingdom comes in fullness:

• Partial healing in this life will become full and final healing - new bodies with no more sickness or death!
• Progressive growth in maturity will become perfection!
• Scattered local churches who are 'one' spiritually will become 'one' physically! We will be together - the people of God!
• Our stumbling in sin will become total victory in experience. No more sin...ever!
• Partial justice in this life will fade away into complete justice; every wrong made right.
• Sweet tastes of God's presence in this life will give way to unbroken fellowship with God! We will be with him forever!
• Faith will become sight!!

In that Day, what Christ accomplished for his people at the cross will be fully applied in our actual experience. We will not only be declared righteous in heaven (justification), and be growing in righteousness more and more (sanctification), but we will actually BE righteous in Christ (glorification). Jesus will be with us and will reign as king.
What a Day that will be!

So let us pray from our hearts,
"Father, your kingdom come!!"

Paul Vs. James: Justified by Faith or Works?

Many people believe the apostles Paul and James flat out contradict each other in Scripture, and teach completely opposite ways to be justified before God. Paul seems to teach that we are saved by faith, apart from works. James appears to be saying that we are saved by our works, not faith. Rip a couple verses out of context and the two apostles do seem to be at odds:

For we hold that one is justified by faith apart from works of the law.
Paul, Romans 3:28 (ESV)

You see that a person is justified by works and not by faith alone.
James, James 2:24 (ESV)

How can this ever be reconciled? Can both of these men be apostles of Christ, teaching the same truth?
 
Much more could be said about this subject than we have time for in this post. But let's take a quick and simple look at what Paul and James are teaching.
 
Both Paul and James use the word justified. But judging from the context, they are not using this word in the same way.
 
In Paul's context, he is speaking about the righteousness of God that is imputed to the believer in Jesus through faith (Rom 3:21-28). This righteousness cannot be earned by good works, but is given as a gift through faith. The one who believes on Jesus is declared righteous by God. This is justification by faith.
 
Paul uses Abraham as his example of this. He quotes Genesis 15:6, which says that "Abraham believed God" (faith) "and it was counted to him as righteousness" (he was declared righteous through faith). This was a gift to Abraham from God through faith, not works.
 
James, on the other hand, is not speaking about imputed righteousness, but about true, saving faith being proven by works ("Show me your faith apart from your works, and I will show you my faith by my works. ..faith apart from works is dead" 2:18b, 26b). He stands on the same foundation of faith as Paul, but is expressing an additional idea; namely, that there is a true, saving faith, which is proven (shown to be genuine) by good works (obedience, fruit), and that there is a false faith (a dead faith which does not save), which is demonstrated by a lack of good works. Whereas Paul speaks of being declared righteous by God through faith and not works (Paul's use of justified), James speaks of having your faith proven to be real through works (his use of justified).
 
James also uses Abraham as an example. He quotes the same verse as Paul about Abraham being counted righteous through faith (James 2:23), but draws his lesson from a different passage about Abraham; where he is tested by God in giving up his son, Isaac (Genesis 22). Thus he demonstrates from the Scriptures that Abraham's faith (by which he was declared righteous - in agreement with Paul's teaching) was proven to be true faith by his works ("Genesis 15:6 faith" was proven genuine by "Genesis 22 works").
 
Paul and James must be taken together! Paul is correct: Abraham was justified by his faith, apart from works, when he was declared righteous by God. But James is also correct: Abraham was justified by his works when his obedience proved his faith to be real and living.
 
Both Paul and James agree that we must have a living and true faith in Christ (justified by faith). And both Paul and James agree that our faith must be proven true by our works (justified by works) [In other places Paul teaches the importance of works to demonstrate that our faith is real: Gal 5:19-21; Eph 2:8-10; 5:5-6; Col 1:22-23; 1 Cor 6:9-11; 15:2; 2 Cor 13:5].
 
The study notes to the ESV Study Bible are helpful on this subject:

On the surface James may seem to contradict Paul. I.e., Paul denies that Abraham was "justified by works" (Rom 4:2), arguing from Gen. 15:6 that Abraham's faith "was counted to him as righteousness" (Rom 4:3). However, James's assertion in this verse (that "Abraham [was]. . .justified by works") is based not on Gen. 15:6 but on Gen. 22:9-10, where (many years later) Abraham began to offer Isaac as a sacrifice. Thus James apparently has a different sense of the word "justify" in view here, as evidenced by the different Scripture passages, and the different events in Abraham's life, to which James and Paul refer. The primary way in which Paul uses the word "justify" (Gk. dikaioo) emphasizes the sense of being declared righteous by God through faith, on the basis of Jesus' atoning sacrifice (Rom. 3:24-26), whereas the primary way that James uses the word "justify" (Gk. dikaioo) here in James 2:21 seems to emphasize the way in which works demonstrate that someone has been justified, as evidenced by the good works that the person does (cf. Matt. 12:33-37). ...James centers on Abraham's act of obedience while Paul centers on God's declaration of Abraham's righteousness. ...For James, "faith alone" means a bogus kind of faith, mere intellectual agreement without a genuine personal trust in Christ that bears fruit in one's life. (ESV Study Bible notes)

When we study the Bible in context we see a unified call to faith in Jesus Christ that results in a changed life of obedience and good works. These good works are the fruit, not the cause, of righteousness. God gives us the righteousness we could never earn with our works...and then enables us to live lives of holiness and obedience! All of this is through Jesus Christ, who died for our sins and rose again. Praise God!

How Do The Plagues On Egypt Apply To My Life?

In the book of Exodus we read the account of God pouring out plagues on the nation of Egypt as he rescued his covenant people, Israel, from slavery. Often people wonder how the ancient history of a nation can have any relevant application to our modern life. While there are several ways to answer this question, I would like to look at the plagues and draw one application that is VERY relevant to us today: The plagues on Egypt reveal to us that God is a God who judges sinners.

God himself calls the plagues "great acts of judgment" (Ex 7:4). And he had even predicted this long before to Abraham:

Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out... Genesis 15:13-14, ESV

God tells Abraham what he is going to do in the future concerning two nations! "I will bring judgment on the nation they serve." So the plague account reveals to us that God is a righteous judge of the wicked. In the midst of the drama and chaos of the plagues - the animal kingdom unleashed on the world's greatest superpower of its day - weather destruction, disease and three days of darkness - in the midst of this is a two-fold purpose of God guiding history for his glory: God is rescuing his people and he is judging the wicked. What a relevant revelation for us today!

The very fact that we can read Exodus and be warned that God judges sinners is a display of mercy and grace to us! Warnings of God's judgment are acts of kindness and grace. There is opportunity for us to repent.

What about Jesus? What would he have thought about the plagues? I ask this because some seem to think that the God of the Old Testament was mean, and Jesus came as the 'nice God.' But the Bible teaches us that it was the God of the Old Testament himself who became flesh in the Person of Christ (His name is God with us...). And it is Jesus - the Lamb of God - who unleashes the plagues in the book of Revelation! Men are depicted as crying out for rocks to fall on them and hide them from the "wrath of the Lamb" (Rev 6:16-17).

Jesus is the Judge! He said, "The Father judges no one, but has given all judgment to the Son" (John 5:22). Paul wrote that God "commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead" (Acts 17:30-31; See also 2 Cor 5:10 and 2 Tim 4:1). On the last page of the Bible Jesus says, "Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done" (Rev 22:12). Just as Egypt faced judgment in the plagues, judgment is coming for all. (Hebrews 9:27)

The truth that God righteously judges sinners is not good news for us...for we are sinners. Jesus referred to us as 'evil' (Luke 11:13). And just like Pharaoh, who hardened his heart against God (and was hardened by God), "because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed" (Romans 2:5). Wow!

But the amazing news for us is this: Not only is it true that Jesus is the Judge, but it is also true that Jesus was judged by God at the cross for the sins of his people (Isaiah 53:5-6). At the cross, the fury of the plagues poured down from God upon his sinless Son - because he had taken our sins upon himself. Jesus became a curse (Gal 3:13) and became sin for us (2 Cor 5:21) and drank the cup of the Father's wrath, as our substitute! He payed the price for our sins with his blood so that we could be forgiven, and eternally enjoy God!!!

Jesus said, "Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. HE DOES NOT COME INTO JUDGMENT, but has passed from death to life" (John 5:24). The believer does not come into judgment...ever!

How do the plagues upon Egypt apply to us? They show us that God is a holy God who judges sinners with 'great acts of judgment.' We are taught by this the fear of the Lord. And the Old Testament points us to Christ, who stood in our place and received our judgment as he died for sinners on the cross. Christ rose from the grave, ascended to the Father, and is coming again to judge. God commands us to repent of our sins and believe on Christ. Those who are not in Christ must face the judgment of God. Run to him!

If you are in Christ through faith, take a moment to praise the Lord for his gracious warnings of judgment. And praise him for Christ, the sin-bearer, who took our judgment at the cross! There is no more judgment for us, because in Christ, "It is finished!" Hallelujah!

The Holy Spirit 'Outraged?!'

How do you view the Holy Spirit? What comes to mind when you hear those words? Some may have scary images of 'weird' people running laps around an auditorium or barking like a dog. Others may be filled with delight, thinking of things like a hunger for the presence of God.

Always remember, we aren't given the option of inventing our own view of God. Our view of God must be shaped by God's revelation of himself in Scripture. The Bible describes the Spirit of God as a Person - a 'he' rather than an 'it' (John 14:26; 15:26; 16:13-14). He is spoken of in Scripture as teaching (John 14:26), bearing witness (John 15:26; Romans 8:16), interceding or praying on behalf of others (Romans 8:26-27), forbidding or not allowing certain activities (Acts 16:6-7), speaking (Acts 8:29; 13:2), and being grieved by sin in the lives of Christians (Ephesians 4:30), among other personal activities (Wayne Grudem, Systematic Theology, p232-3).

There is another very interesting description of the Holy Spirit given in the book of Hebrews:

How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, 'Vengeance is mine; I will repay.' And again, 'The Lord will judge his people.' It is a fearful thing to fall into the hands of the living God. Hebrews 10:29-30, ESV

This passage is a warning against apostasy, or leaving the faith ("shrinking back" - vs 38-39). It is an encouragement for believers to endure in faith to the end. In this warning the author reminds us of the death penalty brought by disobedience to the old covenant law of Moses. And if the old covenant law brought death - 'how much worse punishment, do you think, will be deserved by the one who has' turned away from Christ? This turning away is described three ways: as spurning the Son of God (scornfully rejecting Christ), profaning the blood of the covenant (treating Jesus' blood as unholy), and finally, outraging the Spirit of grace.

That phrase is terrifying! The same Spirit of God who was hovering over the waters at creation, empowering prophets, priests and kings in the Old Testament, and anointing the Son of God for his redemptive work - THIS Holy Spirit personally OUTRAGED toward someone? Amazing.  The Spirit who so mercifully moves through the preaching of the gospel (God's pardon to repentant sinners who believe on Christ) is not unmoved when his gospel is tossed aside like something trivial, unnecessary, or even offensive. "It is a fearful thing to fall into the hands of the living God."

And what an interesting juxtaposition of terms! He is called here the Spirit of "grace" as he is described to be "outraged." God is filled with both grace and wrath. He is to be worshiped and glorified for both.

Perhaps our view of the Holy Spirit is too...weak? Perhaps we have thought of the Spirit as too sweet and precious to ever be righteously angry. Yes, we are to desire to be continuously filled with the Spirit (Eph 5:18), to walk in the Spirit (Gal 5:16), and to earnestly desire his empowering for spiritual gifts (14:1). Jesus spoke tenderly of the Father giving the Holy Spirit to those who ask him, as an amazing example of Fatherly love (Luke 11:13). We should have a growing relationship with the Person of the Holy Spirit through Jesus Christ ("...the fellowship of the Holy Spirit be with you all" 2 Cor 13:14). But Jesus also said that every sin and blasphemy would be forgiven...except for the blasphemy against the Holy Spirit (which he called an eternal sin, Mark 3:29).

Let us desire the Holy Spirit!
But let us not forget that the "Spirit of grace," like the Father and the Son, will not laugh at sin.
The Holy Spirit is "holy."

Meditations On The Incarnation

What is the incarnation? Wayne Grudem defines the incarnation as, “the act of God the Son whereby he took to himself a human nature (The Latin word incarnãre means ‘to make flesh,’ and is derived from the prefix in – [which has a causative sense, ‘to cause something to be something’] and the stem caro, carnis -, ‘flesh.’)” (Systematic Theology, p543).

The doctrine of the incarnation, then, is the biblical teaching that the Son of God, who is fully God, ‘became flesh’ (John 1:14), or took on a human body.

The importance of the incarnation
There must have been those in the early church who preached the false doctrine that Jesus was not really fully God and fully man (“Apparently many false teachers were saying that Jesus only ‘appeared’ to be human” – ESV Study Bible notes). John the Apostle addressed the supreme importance of affirming both his deity and humanity when he wrote:

• “In the beginning was the Word, and the Word was with God, and the Word was God. …And the Word became flesh and dwelt among us…” John 1:1, 14, ESV
• “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist…” 1 John 4:2-3, ESV
• “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist.” 2 John 7, ESV

According to Scripture, to deny the doctrine of the incarnation is to have the spirit of antichrist!

Meditations on the incarnation
Here are some quotes from leading theologians, past and present, about the incarnation of Christ:

“He who is over all, the blessed God, has been born; and having been made man, he is still God forever.” Hippolytus, quoted in Gregg Allison, Historical Theology, p368

“Man’s Maker was made man that the Bread might be hungry, the Fountain thirst, the Light sleep, the Way be tired from the journey; that Strength might be made weak, that Life might die.”
Augustine, quoted by Justin Taylor.

“Though he [the Son of God] was incorporeal, he formed for himself a body like ours. He appeared as one of the sheep, yet he remained the Shepherd. ..He was carried about in the womb of Mary, yet he was clothed in the nature of his Father. He walked on the earth, yet he filled heaven. ..He needed nourishment because he was a man, yet he did not cease to nourish the entire world because he is God. ..He was standing before Pilate, and at the same time he was sitting with his Father. He was nailed on a tree, yet he was the Lord of all things.” Melito of Sardis, quoted in Gregg Allison, Historical Theology, p367

“He was the only begotten of the Father of all things, being begotten in a particular manner as the Word and Power by [God], and having afterwards become man through the virgin.” Justin Martyr, quoted in Gregg Allison, Historical Theology, p367.

“For the Word, perceiving that no otherwise could the corruption of men be undone save by death as a necessary condition, while it was impossible for the Word to suffer death, being immortal, and Son of the Father; to this end he takes to himself a body capable of death, that it, by partaking of the Word who is above all, might be worthy to die in the stead of all, and might, because of the Word which was come to dwell in it, remain incorruptible, and that thenceforth corruption might be stayed from all by the Grace of the Resurrection. Whence, by offering unto death the body he himself had taken, as an offering and sacrifice free from any stain, straightway he put away death from all his peers by the offering of an equivalent. For being over all, the Word of God naturally by offering his own temple and corporeal instrument for the life of all satisfied the debt by his death.” Athanasius, On The Incarnation Of The Word, quoted in John Piper, Contending For Our All, p59

“We believe…in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all the ages, Light of Light, true God of true God, begotten not made, of one substance with the Father, through whom all things were made; who for us men and for our salvation came down from the heavens, and was made flesh of the Holy Spirit and the virgin Mary, and became man…” The Nicene Creed (381), quoted in Gregg Allison, Historical Theology, p372

“…we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in divinity and complete in manhood, truly God and truly man, consisting also of a rational soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten [born], for us men and for our salvation, of Mary the virgin, the God-bearer; one and the same Christ, Son, Lord, only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and only-begotten God the Word, Lord Jesus Christ.” The Chalcedonian Creed (451), quoted in Gregg Allison, Historical Theology, ps376-7.

“How glorious then is this willingness of the Son of God to humble himself to be our mediator. What heart can conceive, what tongue can express the glory of that mind of Christ which brought him down from infinite glory to take our nature into union with his so that he could mediate with God on our behalf?” John Owen, The Glory of Christ, p40.

“That man should be made in God’s image is a wonder, but that God should be made in man’s image is a greater wonder. That the Ancient of Days would be born. That He who thunders in the heavens should cry in the cradle?” Thomas Watson, quoted by Justin Taylor. 

“Infinite and yet an infant. Eternal and yet born of a woman. Almighty, and yet nursing at a woman’s breast. Supporting a universe, and yet needing to be carried in a mother’s arms. Heir of all things, and yet the carpenter’s despised son.” Charles Haddon Spurgeon, quoted by Justin Taylor.

“Remaining what he was, he became what he was not.” Grudem’s Systematic Theology, p562.

How To Pray (According To Jesus), Part 2

In our previous post we looked at the first 3 requests of the Lord's model prayer. We saw that Christ wants us to first focus on God, his praise and his heart, before we bring our personal needs to him. In prayer we have fellowship with God and through prayer God is molding our heart and will to line up with his own!

Now let's briefly look at the last 3 requests.

4. "Give us this day our daily bread." It's ok to ask God to supply our needs. In this petition Christ is teaching us to bring our needs to the Lord. But in the proper order! Our perspective must first be refreshed in the first 3 petitions, as we refocus on God himself, the glory of his name, the advance of his kingdom and the carrying out of his will. In this light of humility we realize that our needs are not as pressing as God's world-wide mission; but that our "Father in heaven" still cares about the details of our life! We also have a fresh reminder (after praying about God's powerful kingdom and will and glorious name) that he is truly able to meet our needs! We can boldly come and pray, not only for our bread, but for all the needs of the day.

Finally, we learn to trust God day by day for just what we need. This petition draws us out of a 'hoarding' mentality and teaches us to ask for what we need for today (we're not promised tomorrow). Just as the Israelites were instructed to gather only enough manna for one day (if they tried to hoard extra manna for tomorrow it would breed worms and stink!) [Exodus 18:14-21]. Don't think that it is selfish to ask God to supply our needs, for in our asking and his supplying he is glorified as our Source and Provider!

5. "and forgive us our debts, as we also have forgiven our debtors." The 5th petition reminds us that we have deeper needs than bread! Jesus wants us to ask daily to be forgiven of sin. This is not the once-for-all declaration of righteousness we receive when we are born again and justified by God through faith in Jesus (for in that moment he forgives all our sin: past, present and future). Rather, this is dealing with daily sins that impede our realtionship with God; our walking in fellowship with the Father (1 John 1:9 speaks of a continuous need for forgiveness in this sense). When we first come to Christ we are 'given a bath' (justification) but daily we still have need to 'wash our feet' (progressive sanctification) as we walk in this world (John 13:8-11).

Another huge lesson Jesus teaches us in this 5th petition is that our forgiveness from God is connected to our forgiving others! Jesus instructs us to ask for forgiveness from God for our 'debts,' but in the same breath we are to confess to God that we have also forgiven others! We are to treat others the way God in Christ has treated us. In fact, to make this completely plain, Jesus says in the verses immediately following the Lord's prayer, "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15, ESV). This makes sense when we consider that our sins against God are much greater than the things people have done against us (as bad as those things are - we do not belittle our hurts). This is because when others sin against us, they are sinning against someone who is finite and sinful. But our sins against God are against an infinite and holy being! This makes them eternal sins, worthy of eternal punishment. And since God has shown immeasurable mercy and love by placing our eternal sins on Christ so that we could receive forgiveness and love, he now desires that we show grace to those who have committed lesser sins against us. Our refusal to forgive others is evidence and proof that God has not forgiven us. It is fruit on display, testifying that our hearts have not been changed by God. This is so serious! No wonder Jesus teaches us to make this a daily, ongoing exercise.

6. "And lead us not into temptation, but deliver us from evil." The final petition in this prayer is for our spiritual protection. The Bible teaches that God himself never tempts anyone (James 1:13). But God does allow Satan to tempt us. The difference is in the goal. Satan will mean a particular situation for evil, to destroy us. But God will mean the same situation for our good (Genesis 50:20; Romans 8:28)! Jesus wants us to pray for spiritual protection; to ask God to lead us in paths that please him.

What a glorious privilege it is to be able to pray to our Father through Jesus Christ! What an amazing thought that God desires to have fellowship with us, and has made that fellowship possible by removing the thing that stood in the way of our fellowship - our sin. By placing our sins on Jesus Christ and judging him in our place at the cross, we can now have intimate communion with God through faith in Christ!

Let us pray!

How To Pray (According To Jesus), Part 1

Jesus' model prayer for his disciples is recorded for us in Luke 11:1-4 and Matthew 6:9-13. If there ever was someone qualified to teach us how to pray, it is Jesus! He is the unique and eternal Son of God himself; and when he came as a Man he devoted himself to prayer (Mark 1:35; Hebrews 5:7).

How did Christ teach his followers to pray?

First of all, note that throughout the prayer Jesus used the word 'us' rather than 'me.' The focus is on community, not the individual. Jesus wants his followers to pray together.

There are 6 petitions, or requests, in the prayer. Let's look at the first 3 in this post, and we'll study the last 3 in Part 2. Here is the text:

Pray then like this: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Matthew 6:9-10, ESV

• "Our Father..." Jesus' disciples - those who have come to God through Jesus, repenting of sin and believing on Christ and his work on the cross - have a new relationship with God. He no longer relates to us primarily as our Judge, but as our Father! We have intimacy with God, and this is the first thought as we pray. Not all can say this, for Jesus spoke of some as being children, not of God, but of the Devil (John 8:44). What a privilege to enjoy a new and intimate relationship with God through Jesus!
• "...in heaven." By calling God our Father we are reminded of his closeness to us. But the very next words ("in heaven") remind us that he is not only our intimate Father but the sovereign Lord of heaven! So in the opening words of our prayer we are reminded that God is both near and far. We embrace him in love as our Father, but we also bow to him in reverence as the King of heaven!

Now that our thoughts are on both God's intimacy and power, the petitions begin. The first three petitions focus on God, while the final three focus on our needs. Jesus wants us to first spend time thinking of God's heart rather than rushing in with our own desires and needs. This teaches us humility,  shapes our perspective as we pray and lines up our thinking and heart with God's! So as we pray, we are being molded by God. The purpose is not just to give God our requests, but to be changed by him progressively as we fellowship with him in prayer! Don't forget to seek to KNOW GOD, not to merely check off your 'to do list' that you prayed.
Now we are in a better position to pray according to God's will.

1. "Hallowed be your name." This is not simply a declaration ("Father, your name is hallowed"), but is a request. Jesus wants us to ask God to make his name to be seen as holy. It already is holy. But the prayer is that we (and others) would recognize his name as holy. "Father, let your name be honored and respected and cherished and feared and praised; let your name be adored by me today, and by my family and neighbors; let your name be seen as glorious in our city and to the ends of the earth; Father, work for the glory of your name!" This is what Jesus himself prayed in John 12:28: "Father, glorify your name." Jesus wants us to spend time praising God and conforming our heart's desires to his own desire to glorify his name in all the earth (Isaiah 11:9b; Habakkuk 2:14).

2. "Your kingdom come." God's kingdom is both 'already' and 'not yet.' God's kingdom is where he rules and reigns in men's hearts. It is here partially and spiritually in the lives of believers. And yet it is still to come fully and physically when Christ returns. This petition creates in us a longing to see God's kingdom advancing as more and more people bow the knee to the Lord and begin to image Jesus Christ and shine with his light. Jesus wants us to spend time praying about the advance of the fullness of God's rule and reign!

3."Your will be done, on earth as it is in heaven." God always and certainly carries out his secret and sovereign will - what he has declared from before the foundation of the world (Ephesians 1:11). But his revealed will is what he has declared in his word to us. It shows us what is pleasing to God. This is our prayer in the 3rd petition, that God would line things up on earth, increasingly, with what Scripture tells us is pleasing to the Lord (ESV Study Bible notes). Jesus wants us to pray that things around us would unfold according to the word of God.

In our next study we will look at the petitions that deal with our needs.
Praise God! May the Spirit of God help us pray deep and meaningful prayers that bring us close to the Lord and conform our way of thinking to his. May God help us love him and desire his glory and kingdom and will!

Now we've studied Jesus' teaching on prayer. Time to go practice!