DOCSLIB.ORG

The Lord's Prayer: Explained and Applied

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Lord's Prayer: Explained and Applied The Lord's Prayer: Explained and Applied by Wilhelmus à Brakel Table of Contents Introduction Our Father, Which Art in Heaven Hallowed By Thy Name Thy Kingdom Come Give Us This Day Our Daily Bread Forgive us our debts as we forgive our debtors And Lead us not into Temptation, but Deliver us from Evil The Conclusion of the Lord's Prayer Introduction In the previous chapter we have dealt with prayer in general, considering its nature, required internal qualifications, externals, necessity, and beneficial nature. We must now show the supplicant what the matters are for which he ought to pray and the order in which he must pray for them. This has been defined for us by the Lord Jesus in the prayer He has provided for us upon the request of the disciples. This is generally referred to as The Lord's Prayer, and is recorded in Matt 6:9-13 and Luke 11:2-4. Matthew records it with a conclusion, whereas Luke omits it. This is not to suggest that the Lord Jesus did not add this, but is an indication that it was only His intent to give an orderly presentation of those matters which are to be prayed for. For the same reason, the evangelists, when relating identical matters, do so either in a more elaborate or abbreviated form. The one evangelist writes about this matter and the other about divergent matters, as they were not all present together at all occasions when Jesus either spoke or performed something. Furthermore, the Lord Jesus has said and performed many more things than could all have been recorded. "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" (John 21:25). However, what has been recorded is sufficient "that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His Name" (John 20:31). The papists quote this prayer from Luke without the conclusion, and we do so from Matthew with the conclusion. A Rule and Example for Our Prayer The Lord Jesus has given this prayer as a rule and example to which we must conform our prayers as far as matters and order; that is, in regard to the priority of each matter, such being the manner in which we are to desire them. It is, however, not mandatory that we repeat this prayer verbatim. The apostles, in their recorded prayers, have never repeated this prayer word for word. We may indeed pray this prayer, both in public meetings as well as privately; however, we are not obligated to do so. We must not be of the opinion that, upon having recited this, we have uttered a more holy prayer than if we had used our own words. This prayer is perfect in and of itself; however, he who prays has not prayed perfectly by merely having recited this prayer. If we do not have a correct understanding of each petition—yes, each word—if we do not have a holy and conscious desire for each matter, and nevertheless recite it, then it is a vain use of God's Name. It is a mocking with God, as if He were served with that rattling off of words, the meaning of which is not understood and by which one's desires are not expressed—even if one were to have a general opinion that he were praying to God. God demands the heart. Prayer is the expression of holy desires before God, and thus praying must be done in spirit and in truth. "I will pray with the spirit, and I will pray with the understanding also" (1 Cor 14:15). For a better understanding of this prayer we must distinguish between the various parts. This spiritual prayer is robbed of its meaning, and it is a blatant distortion of the Word of this majestic God to divide this prayer into seven fabricated periods or time-frames. It is then presupposed that some matters are already past and should no longer be prayed for, whereas others would as yet be future and do not transpire in our time. Only one matter would relate to the present; however, which one this would be cannot be determined. Then there would indeed be nothing to be found for the spiritual needs of each individual. However, it can at once be observed that there are three divisions: 1) the address; 2) the petitions; and 3) the conclusion. The petitions can in turn also be divided as follows: (1) There is the most eminent matter which is to be the objective of all that is to be desired (this being the first petition), and the means which are to be desired to that end (which are the five subsequent petitions); or (2) in three matters we petition relative to God and three which relate to ourselves and our neighbor. THE ADDRESS "Our Father, Which Art in Heaven!" Prayer requires that we turn to the person from whom we wish to petition something. Since we are requesting matters in prayer which none can give but God, the supplicants thus turn themselves to God, the Father of lights, from whom descends every good and perfect gift. We acknowledge Him as the only One worthy of worship, before whom we bow ourselves with the deepest humility, being desirous to do so with our whole heart. Then we shall worship Him with all reverence, giving Him honor and glory, even if we did not need to request anything from Him. Since, however, we are always in need of something, we thus turn to God as the fountain of all that we are, of all that we have received, and of all that we desire to receive. We shall shrink back from requesting anything from anyone else—indeed, we shall not do so. When requesting something from man, we are requesting it both from God and from man as a means in God's hand, he being under God's command. The supplicant holds God before him as being omniscient, who knows and perceives what our needs and desires are and who hears the prayerful supplicant. He notes Him as being the omnipotent One, who can give what we desire—whether or not the means are at hand—yes, who can do more than we pray for, purely by the exercise of His will. He notes God as being good—not only to all men in doing them good by filling their hearts with food and gladness: "The Lord is good to all: and His tender mercies are over all His works" (Ps 145:9), but toward His children in Christ, manifesting a fatherly and unfathomable goodness. He rejoices in doing well to them and He delights in mercy. He says to them, "Call upon Me in the day of trouble and I will answer thee; open thy mouth wide, and I shall fill it; let Me hear thy voice, for it is sweet." He notes God as being faithful—as the One who fulfills all His promises to His children, the heirs of promise, particularly the following: "And whatsoever ye shall ask in My name, that will I do" (John 14:13); "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24). Such is the nature of God, and God deals with His children accordingly. Therefore the supplicant must also acknowledge Him to be thus if he is to please the Lord and have freedom in prayer. The act of prayer demonstrates that we acknowledge the Lord to be thus, for otherwise we would not flee to Him. However, a lively acknowledgment begets a lively prayer. Not only does the supplicant turn to God as such a One, but he also addresses the Lord by using a name which either fits the disposition of the soul toward God, the need which we presently have, or the desire for a prayerful disposition, marked by both reverence and faith. The saints have used various addresses, such as: "Lord," "Oh Lord God of my salvation," "Lord my strength," "My God," "Thou Lord the searcher of the heart," "Thou art the God who has made heaven and earth," and "Oh holy and faithful Lord." The Lord Jesus generally used the address Father, and My Father in His prayers, and teaches us also to address God with the name Father. This is not to suggest that we may not use a different address, for the saints in the Old and New Testaments have generally used others. However, the name Father is the most intimate, congenial, soul-moving, and lovely name—which engenders the greatest reverence and confidence. Such is the privilege the Lord Jesus affords believers: They may address the majestic and living God with the name Father. The Threefold Fatherhood of God God is denominated as Father in different respects. (1) He is Father by virtue of eternal generation, and thus in reference to God the Son. "Thou art My Son; this day have I begotten Thee" (Ps 2:7). (2) He is Father by virtue of creation and preservation, and thus in reference to the angels and all men. The heathen referred to God as such. Adam thus becomes the Son of God (Luke 3:38), and the angels are called the children of God (Job 38:7). It is from this perspective that we read, "Have we not all one Father? hath not one God created us" (Mal 2:10); "A Father of the fatherless ..
Load more

Recommended publications
  • Lesson # 11 – What Is Death & Glorification?
    Lesson # 11 – What is Death & Glorification? What is Death & Glorification? Objectives are to discuss the following subtopics: 1. Why Do Christians Die? 2. When Christians Die? 3. When Non-Christians Die? 4. What Happens When People Die? 5. When Are Christians Raised From The Dead? Why Do Christians Die? • Death Is Not a Punishment for Christians. Paul tells us clearly that there is “no condemnation for those who are in Christ Jesus” (Rom. 8:1). The entire penalty for our sins has been paid. • Death Is the Final Outcome of Living in a Fallen World. In short, we still live in a fallen world and our experience of salvation is still incomplete. Although death does not come to us as a penalty for our individual sins (for that has been paid by Christ), it does come to us as a result of living in a fallen world, where the effects of sin have not all been removed. Related to the experience of death are other results of the fall that harm our physical bodies and signal the presence of death in the world—Christians as well as non-Christians experience aging, illnesses, injuries, and natural disasters (such as floods, violent storms, and earthquakes). “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.” (1 Cor 15:25–26 ESV) • God Uses the Experience of Death to Complete Our Sanctification. We should view the aging and weakness and sometimes sickness leading up to death as another kind of discipline that God allows us to go through in order that through this process our sanctification might be furthered and ultimately completed when we go to be in the Lord’s presence.
    [Show full text]
  • The Three Stages of Salvation, by James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016
    The Three Stages of Salvation, By James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016 The Three Stages of Salvation By James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016 (All Scriptures NKJV) There are three terms which are used to theologically define the salvation of the Christian. “Justification is a divine act whereby an infinite Holy God judicially declares a believing sinner to be righteous and acceptable before Him because Christ has borne the sinner’s sin on the cross” (Unger’s Bible Dictionary). Sanctification is “separation from the secular and sinful and setting apart for a sacred purpose” (ibid). Glorification is the final work of God in which sinners are ultimately made perfect in God’s sight. We can think of salvation as being past, present, and future. For the Christian, justification occurred in the past at point of salvation, sanctification is the continual work of God in the life of the believer which is experienced in the present, and glorification is the future end of that salvation. There is overlap of these terms in some Scripture passages, since God exists apart from time and sees the end from the beginning. This is especially true of sanctification, and has led many to error as to its meaning. Sanctification passages, therefore, can be further divided into three categories. The first is positional, or instant, and it accompanies salvation (Hebrews 6:9). The second is progressive sanctification, and that is the present work of God in which the believer becomes more like Jesus. The third is final sanctification, which is essentially the same as glorification.
    [Show full text]
  • GLORIFICATION Objective 2
    Lesson 10 The Completion of Mankind’s Salvation: Glorifi cation From the time of Creation, humans have tried to create ideal conditions of life for themselves. Adam and Eve started this effort when they tried to bridge the gap between God and themselves by eating the forbidden fruit (Genesis 3). Still later, men built the Tower of Babel in an effort to provide security against natural disaster (Genesis 11). More recent history records the search of one man for the “Fountain of Youth” whose waters, it was said, would keep people from growing old and dying. Governments have carried out many experiments to create perfect conditions of equality in the law. Attempts have been made to produce perfect health and freedom from sickness and pain. But none of these attempts has been successful, for it is written in God’s Word: “Man is destined to die once, and after that to face judgment” (Hebrews 9:27). Nevertheless, what people have always longed for but have been unable to attain for themselves, God freely offers. In this lesson we shall see that what God offers to those who accept His salvation. He will bring it to completion at their glorifi cation. It is at our glorifi cation that we will see an end to sin, sickness, disease, pain, death, poverty, wars, injustice, and so much more. In place of these things, the glory of God shall cover the earth and fi ll the hearts and minds of the redeemed. Knowing this should cause us to serve God expectantly as we await our glorifi cation.
    [Show full text]
  • 1 Eschatology
    1 Eschatology: The Doctrine of the Future First Baptist Church Dandridge Dr. Justin H. Terrell [email protected] Bibliography Akin, Daniel L. A Theology for the Church. Nashville: B&H Academic, 2007. Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House Publishers, 1983. Frame, John. Systematic Theology: An Introduction to Christian Belief. Phillipsburg, NJ: P&R Publishing Company, 2013. Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994. Introduction 1. Definition: The word “eschatology” is derived from the Greek word “eschatos” (ἔσχᾰτος), which means “last” or “end.” It is particularly used in reference to “the end of the world,” “end of days,” “the last days,” or “the end times.” Therefore, the doctrine of biblical eschatology refers to the study of “last things,” and all the events and figures that accompany the time leading to the end. a. Doctrine of the Future: While the doctrine of eschatology may describe the events at the end of world history, those events do not represent the true end. Scripture teaches that there is no true end of existence for any human, but an “eternal state” of being. Believers in Christ will live eternally in heaven, while unbelievers will suffer eternally in the judgement of hell. Therefore, a better description of eschatology is the “doctrine of the future,” because this doctrine seeks to understand everything God has revealed about the future, for which there is no true end. b. Eschatology in the Past: Many today associate eschatology with end times events such as the second coming of Christ, the great tribulation, and the final judgment, but eschatology is not limited to the future from our perspective.
    [Show full text]
  • Lesson # 9 – Becoming a Christian (Soteriology)
    The Gospel Call, Regeneration, Justification & Adoption (What does it mean to become a Christian?) Objectives are to discuss the following: 1. What Does It Mean to Become a Christian? • What is the Gospel Call? • What is Regeneration? • What is Conversion? 2. What Are Justification And Adoption? What Does It Mean to Become a Christian? BFC Article 12 – Salvation 12-1 Salvation is the work of God in which He reconciles fallen men to Himself, ultimately removes the consequences of the curse, and bestows upon His redeemed Creation the riches of His grace, all to His glory. 12-2 Salvation is offered in the gospel to all men and is accomplished in all the elect. It is received by grace through faith and the instrumentality of the Holy Spirit, apart from works or human merit. Salvation centers in a person, Jesus Christ, and receiving Him includes the remission of sins on the grounds of His shed blood on the cross, the imputation of His perfect righteousness, the reception of the Holy Spirit, and the impartation of eternal life. BFC Article 13 - Repentance 13-1 Repentance unto life is a gift of God and a voluntary act of man, accomplished by the convicting power of the Holy Spirit through the Word of God. Repentance consists in knowledge of sin, a sense of guilt and corruption that results in the confession and forsaking of sin and a turning to God that results in loving, obedient service. BFC Article 14 - Regeneration 14-1 Regeneration, or the New Birth, is an instantaneous creative act of God through the agency of the Holy Spirit, whereby divine life is imparted to those dead in sin, making them members of the family of God.
    [Show full text]
  • Sanctification and Glorification
    Foundations II-5 Sanctification and Glorification Where we are in this study: OT overview, NT overview, study on Regeneration, Faith and Repentance, Study on Justification and Adoption, now…thinking logically through the Christian life, we come to both sanctification and glorification 'For this is the will of God, even your sanctification' (1 Thess. 4:3). What is sanctification? Sanctification is the work of God’s free grace by which we are renewed throughout in the image of God and are enabled more and more to die to sin and live to righteousness. Sanctification means making a person holy. It is called a work because, although the believer has made a definite break with his old life in regeneration, his being made actually holy is carried on by degrees. It is a renewal because it restores us so as to be like God made us in the beginning. Work of God- Ezekiel 36:27, “And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” Sanctification is a supernatural thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. 'I am the Lord which sanctify you' (Lev. 21:8). Weeds grow of themselves. Flowers are planted. Sanctification is a flower of the Spirit's planting, therefore it is called, 'The sanctification of the Spirit' (1 Pet. 1:2). Sanctification is God's gracious work in the renewed, believing, justified, and adopted soul. Instead of being an act of God done once for all, like justification and adoption, it is a work of God's Spirit carried on gradually and continuously in the believing soul.
    [Show full text]
  • An Exposition of the Assembly's Shorter Catechism
    An Exposition of the Assembly's Shorter Catechism by John Flavel Table of Contents The Preface To the Reader Of Man's Chief End Of the Scriptures as our Rule Of Faith and Obedience God is a Spirit Of God's Infinity Eternal Of God's Unchangeableness Of God's Wisdom Of God's Power Of God's Holiness Of God's Justice Of God's Goodness Of God's Truth Of One God Of Three Persons in the Godhead Of God's Decrees Of the Creation Of Man's Creation Of Divine Providence Of the Covenant of Works Of the Fall of Man Of Sin Of the Tree of Knowledge Of the Fall of Adam, and ours in him Of Original Sin Of Man's Misery Of the Salvation of God's Elect, and of the Covenant of Grace Of the Covenant of Grace Of the only Redeemer Of Christ's Incarnation Of the Manner of Christ's Incarnation Of Christ's Offices Of Christ's Prophetical Office Of Christ's Priesthood Of Christ's Kingly Office Of Christ's Humiliation Of Christ's Exaltation The second Part of the 28th Question of Christ's exaltation Of the Application of Christ Of our Union with Christ Of Effectual Calling Of the Concomitants of Vocation Of Justification Of Adoption Of Sanctification Of Assurance, the Fruit of Justification Of Peace of Conscience Of Joy in the Holy Ghost Of the Increase of Grace Of Perseverance Of Perfection at Death Of Immediate Glorification Of Rest in the Grave Of the Resurrection Of Christ's Acknowledging Believers Of Christ's Acquitting Believers Of the Full Enjoyment of God Of Man's Duty to God Of the Moral Law Of Love to God and Man Of the Preface to the Ten Commandments Of
    [Show full text]
  • The Fallacy of the Forgiveness Centered Gospel
    THE FALLACY OF THE FORGIVENESS CENTERED GOSPEL The gospel of Jesus Christ is truly centered on entrance into the Kingdom of God and of following King Jesus with one's very life. Participation in the Cross of Jesus and living in obedience to Jesus should be the focus of the gospel message. We die to the old way of life and are raised to newness of life. Because of the Cross, Jesus has the authority and the power to remove sin and produce righteousness in the believer. At the moment of regeneration, Jesus credits the believer with righteousness that will be produced in the believer. God promises to complete the work He began in you. Forgiveness is not the goal of the gospel of Jesus Christ. The unregenerate mind would like to have forgiveness without a change in lifestyle and without repentance. A forgiveness centered gospel produces people who think they are secure in God’s love without regeneration. Praying a prayer to receive Jesus without repentance and without saving faith in cooperation with the Holy Spirit does not yield regeneration. A false understanding of the Cross of Jesus leads to a forgiveness centered gospel. Jesus did not die to give you forgiveness of sins and wipe your slate clean. Jesus died to have the right to remove sin from all creation and make new creations of all who believe in Him for deliverance from sin to righteousness. Regeneration, justification, sanctification, and glorification delivers the believer totally from sin and totally to righteousness. It is Jesus who lives in the believer and produces righteous actions throughout sanctification.
    [Show full text]
  • Perichoresis Or Participation Taylor Wright Systematic Theology
    Glorification: Perichoresis Or Participation Taylor Wright Systematic Theology 517: Christology, Soteriology, and Eschatology [email protected] May 7, 2019 In the last chapter of Charles C. Twombly, Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus, Twombly argues based on John Damascene’s work that the language of perichoresis should not be used for man’s relation to the Trinity but instead that communion and participation are the proper language for such a truth.1 At the close of the chapter, he powerfully states: It is in the final scene that our restored image and deified flesh will manifest themselves and the instability inherent in our present experience of participation will be removed. The final state will move participation closer to the permanency of mutual indwelling.2 That man’s glorification shifts participation towards perichoresis, or theosis, seals the Eastern Orthodox emphasis in the book. While Twombly’s survey of the doctrine of perichoresis in John of Damascus is helpful, the closing statement says too much. In this paper I will argue that, from a Reformed perspective, man’s glorification through his communion and participation in the Trinity does lead to a oneness that is not perichoretic3 but is still advanced and fuller than earthly communion. The doctrine of theosis4 places heavy emphasis on our union with Christ.5 The Reformed doctrine of glorification better explains the future intimacy of the heavenly union 1Charles C. Twombly, Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus, Princeton Theological Monograph 216 (Eugene, OR: Pickwick Publications, 2015), 88–103.
    [Show full text]
  • Sanctification and Glorification Study Guide
    Foundations II-5 Sanctification and Glorification Sanctification 'For this is the will of God, even your sanctification' (1 Thess. 4:3). What is sanctification? Sanctification is the work of God’s free grace by which we are renewed throughout in the image of God and are enabled more and more to die to sin and live to righteousness. Work of God- Ezekiel 36:27 Our Responsibility- Work our out Salvation- Philippians 2:12–13 Dying to Sin and Living unto God- Romans 6:4, Romans 6:6–8, Romans 6:11–14 The Instrument we use: The word of God- John 17:17 The Goal: Being made holy by being renewed in the image of God- Ephesians 4:20–24 The relationship between sanctification and justification In justification God imputes the righteousness of Christ to the believer; in sanctification the Holy Spirit infuses grace and enables us to the make strides in holiness. In justification sin is pardoned, so that its guilt is removed; in sanctification sin is subdued, so that it no longer exercises its supreme control. In justification all believers are equally freed from the revengeful wrath of God perfectly in this life, so that they never fall into condemnation; but sanctification is not equal in all, but of various degrees; nor is it perfect in any in this life, but growing up unto perfection. Counterfeits of sanctification: (1) Moral virtue. (2) Superstitious devotion. (3) Hypocrisy (4) Common grace Glorification Romans 8:29–30, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
    [Show full text]
  • Week 21 - “Justification, Sanctification, Glorification”
    Week 21 - “Justification, Sanctification, Glorification” Can Christians ever willfully sin? How could we sin if we are ‘saved from our sins’? What does salvation really mean if we still sin? How do we reconcile the fact that professing Christians could commit adultery and drunkenness? Are they really ‘saved’? Is it possible to reach a state of ‘sinless perfection’ in this life? The above questions have caused confusion in the minds of many Christians and deceived not a few. One of the best ways the above questions can be answered and understood is to first have a clear foundation and understanding of the distinctions between Justification, Sanctification and Glorification. Much heresy and false teaching has its roots in a lack of understanding of, and false separations of, these three facets of salvation. 2 Corinthians 1:10 He delivered us [past] from such a deadly peril, and he will deliver us[present continuous]. On him we have set our hope that he will deliver us again[future]. Christ delivers us from the sentence of spiritual death past, present and future. The three facets of salvation are summed up in these three terms. 1 Justification Salvation from penalty of sin (1Thess.1:10; Eph.1:7; Col.2:13,14; 2Cor.1:9,10; Matt.1:21) Past (done once) (Rom.5:1; Heb.12:23; Rom.4:1-13; 8:32-34; Phil.3:9) Imputed (legally credited) from outside (Rom.4:6-8,11,22-24) God’s work for us (Rom.5:8; 1Pet.2:24) Sanctification Salvation from power of sin (2Tim.4:18; Phil.1:6; Rom.6:18; 2Cor.7:1) Continuous (Progressive) (Phil.1:6; 2:12,13; 3:21; Rom.6:1-14,18;8:1-16; 2Tim.4:18; Col.3:10; 1Tim.5:22) Imparted from within (Phil.2:13; 2Thess.2:13; 1Pet.1:2) God’s work in us (Scriptures as above) Glorification Salvation from presence of sin (Rom.8:21-23; 2Cor.5:1,2) Future (Rom.8:21-23; 2Cor.5:1,2) Created in Heaven by God (2Cor.5:1,2; Rom.8:21-23) God’s work to us (Scriptures as above) An understanding of the distinctions between Justification, Sanctification and Glorification will show clearly that salvation is past, present and future - spirit, soul and body.
    [Show full text]
  • Doctrine of Salvation
    Community Kids: Doctrine of Salvation “ This is good, and pleases God our Savior, 4who wants all people to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people. This has now been witnessed to at the proper time.” -- 1st Timothy 2:3-6 Excerpted and expanded from The Gospel Coalition, “How Salvation Brings Freedom,” By Jen Wilkin (https://www.thegospelcoalition.org/article/how-salvation-brings-freedom) Where’s the Freedom? Our problem was this: our sinning had not ceased with our professions of faith. The salvation that had promised us new life in Christ had by all appearances failed to deliver. We still made all the same mistakes, and along the thorny path of adolescence we added fresh failures to the list. Damning evidence -- or so we thought -- was that when we “Prayed The Prayer,” we had somehow not done it right. Where was the freedom from sin we had been promised? Looking back I wonder if, for many of us, our problem was not with salvation itself, but with our understanding of how salvation brings freedom. Not until my early 20s did I gain any clarity on this issue. I knew I served a God who was and is and is to come, but I had yet to learn that I possessed from him a salvation of which the same could be said. Salvation from sin can be broken down into three categories: justification, sanctification and glorification.
    [Show full text]