Lord's Days 49

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In this section of the commentary Ursinus looks at the third petition of the Lord's Prayer, "Thy will be done in earth, as it is in heaven." He first defines the petition and the will of God, distinguishing between God's commandments and his divine decrees regarding future events. He then meticulously examines what is desired in the petition, which includes renouncing one's own corrupt will, faithfully discharging one's life calling, and submitting to God's ordained events. Furthermore, he justifies the petition's necessity, arguing that prayer for God's strength is crucial for fulfilling duty and ensuring God's kingdom flourishes on Earth. Finally, he explains the phrase "as in heaven" as setting an example of perfect obedience shown by angels, which believers should strive to emulate, though its full consummation is reserved for the afterlife.

Chapter Content:

This document provides a comprehensive analysis of the third petition of the Lord's Prayer, "Thy will be done in earth, as it is in heaven," based on an exposition from the Heidelberg Catechism. The analysis reveals that this petition is fundamentally a prayer for divine grace, enabling individuals to renounce their own corrupt will and faithfully obey the will of God.

The will of God is presented in two distinct forms: His commandments (His revealed moral will, e.g., sanctification) and His decrees concerning future events (His sovereign will). The petition encompasses four primary desires:

1. Self-Denial: To surrender personal desires that conflict with God's law and to willingly accept the cross and submit to God in all circumstances.

2. Faithful Duty: To cheerfully and diligently fulfill both common Christian duties (e.g., faith, charity) and the special duties of one's specific calling in life.

3. Favorable Events: That events pleasing to God and not contrary to His will may come to pass.

4. Divine Blessing: That God would direct and bless all human actions and labors to contribute to His glory and personal salvation.

The petition is distinct from the second ("Thy kingdom come"). While the second petition prays for the establishment and preservation of the church, the third prays that each individual within that church may properly discharge their duty. It is deemed necessary because the establishment of God's kingdom is contingent upon individuals doing His will, and human nature's corruption prevents this without divine strength, which must be prayed for.

The concluding phrase, "as it is in heaven," serves to set a standard of perfect obedience, exemplified by the Son of God and the holy angels, and to provide assurance of God's grace. It is not a prayer for perfect obedience in this life—an impossibility—but for the commencement and increase of that kind of willing obedience, with the desire for its ultimate consummation in the life to come.

1. Defining the Petition's Core Request

The third petition, "Thy will be done in earth, as it is in heaven," is interpreted as a direct plea for divine intervention in the human will. The central request is for God to "grant that we and all men renounce our own will, and without gainsaying obey Thy will, which alone is good." The ultimate goal is that every person might fulfill their specific "office and calling as willingly and faithfully as the angels do in heaven."

2. The Twofold Nature of God's Will

The exposition clarifies that the "will of God" has two principal meanings in scripture, both of which are relevant to the petition.

• The Commandment of God: This refers to God's revealed moral will and precepts.

◦ Scriptural Examples: Psalm 103:21 ("You ministers of his that do his pleasure.") and 1 Thessalonians 4:8 ("This is the will of God, even your sanctification.").

• The Decree of God: This refers to God's sovereign plan and decrees regarding all future events.

◦ Scriptural Examples: Luke 22:42 ("not my will, but yours be done."), Isaiah 46:10 ("My counsel shall stand, and I will do all my pleasure."), and Romans 9:19 ("Who has resisted his will.").

3. The Four Desires of the Petition

When praying "Thy will be done," an individual is understood to be expressing four interconnected desires.

Desire	Description
1. Self-Denial	A prayer for the grace to renounce one's own "corrupt and perverse will." This consists of two parts: a readiness to give up all desires that oppose God's law, and a readiness "to take up the cross, and submit ourselves willingly to God in all things."
2. Discharge of Duty	A prayer for the ability to serve God diligently and cheerfully in one's specific life sphere. This includes: <br> • Common Duties: Virtues required of all Christians, such as faith, conversion, godliness, charity, and temperance. <br> • Special Duties: Responsibilities related to each person's unique, God-assigned calling in life.
3. Favorable Events	A desire "that such events as are not contrary to the will of God, and which are pleasing to him, may come to pass."
4. Divine Blessing	A prayer for God's blessing to accompany all actions, counsels, and labors, directing them so that "no other events may follow them but such as he knows will most contribute to his glory and our salvation." The petitioner is to discharge their duties while leaving the final outcome to God.

In essence, the petition is a request that God would "bury in us all corrupt desires and wishes, and that he alone may work in us by his Spirit," enabling the fulfillment of one's calling.

Distinction from the Second Petition ("Thy Kingdom Come")

The document emphasizes that the third petition is not redundant despite its overlap with the second. The distinction is explained in two ways:

1. Kingdom vs. Subjects: The second petition desires that God "commence his kingdom in us," renewing the will so that believers can render obedience as subjects. The third petition desires that believers, as established subjects, may "faithfully carry out the will of God" by properly discharging their specific duties.

2. Church vs. Individual Role: The second petition prays for the "gathering, preservation and government of the church." The third petition asks that "every one may properly discharge his duty in the church."

The first three petitions are presented as intimately connected: God's name is not sanctified (first petition) unless His kingdom comes (second petition), and His kingdom does not come unless individuals fulfill the duties of their calling (third petition).

4. The Necessity of the Petition

The petition is presented as essential for two primary reasons:

1. For the Kingdom to Come: God's kingdom "cannot be established, flourish and be preserved" unless every individual diligently does His will within their own sphere.

2. To Be Part of the Kingdom: One cannot be a member of God's kingdom without doing His will. Due to the "corruption of our nature," this is impossible without divine strength, which God grants only to those who desire and pray for it.

Refutation of a Key Objection

The source addresses the objection that it is unnecessary to pray for God's will to be done, since His decrees will certainly come to pass regardless of human prayer.

• Objection: "The will of God is always done, and will most certainly come to pass, even though we do not desire it. Therefore it is not necessary that we should pray that it may be done."

• Answer: The response refutes this on several grounds:

◦ Purpose of Prayer: We do not pray for God's will to be done as if our prayer is the cause of it happening. Rather, we pray "that it may also be done by us," and that the ordained events "may contribute to our comfort and salvation." These events only become advantageous when we submit to God's will.

◦ Role in Fulfilling Duties: The claim that God's will is always done is false concerning individual callings. Those who do not pray for the ability to discharge their duties faithfully and with comfort will never do so.

◦ Means and Ends: God's decrees are unchangeable not only in their final outcome (the end) but also concerning the processes that lead to them (the means). God has decreed to give the end, "but it is by the means which lead to it, which is with the condition that we desire and pray for it."

5. The Meaning of "As in Heaven"

The inclusion of the clause "As in heaven" is explained as having a twofold purpose.

1. To Set a Standard of Perfection: It presents an example to strive for, as demonstrated by:

◦ The Son of God: Who does all the Father wills (Ps. 40:7, 8; John 6:38).

◦ The Holy Angels and Blessed Men: Who do God's will "most promptly and cheerfully," never refusing a command or transgressing prescribed limits. They serve as "ministering spirits" (Heb. 1:14).

2. To Give Assurance: The desire for this perfection provides assurance that God will grant the "commencement" of this obedience in the present life and its "consummation" in the life to come.

Refutation of the "Impossible Standard" Objection

The source anticipates and answers the objection that one should not pray for an impossible standard of obedience in this life.

• Objection: "To desire that the will of God may be done on earth, as in heaven... is impossible; yea, it is to desire and pray for that which is contrary to the will of God."

• Answer: The response clarifies the nature of the request:

◦ Kind vs. Degree of Obedience: The word "as" does not refer to the degree of perfection but to the kind of obedience. The prayer is for the "commencement, the continuation and increase of this obedience in us," with the ultimate goal of perfection in the afterlife.

◦ Desiring the Consummation: It is proper and agreeable to God's will to desire and pray for complete deliverance from sin, even if God has not decreed to grant it fully in this life. One who does not desire it will never obtain it.

◦ Submitting to God's Will in Prayer: There is a distinction between what God decrees and what He commands us to pray for. We are not to pray for decreed afflictions but for deliverance or patience under them. Similarly, God wills that we "should desire it and constantly pray that we may be wholly delivered from sin," even though He does not intend to perfect it in this life. The key is to submit to His will in all prayers.

What is the theological distinction between God's commandments and decrees? 

The distinction relates to two distinct ways God's will is understood in Scripture.

The Will of God as Commandment (The Preceptive Will):

1. Definition and Scope: This signifies the commandment of God. It outlines what God requires of humanity, such as doing His pleasure or seeking sanctification (1 Thess. 4:8; Ps. 103:21).

2. Human Duty: When Christians pray "Thy will be done," they are desiring that they and all people may renounce their own will and obey God's will, which alone is good. This involves holding oneself ready to give up all desires opposed to the law of God and holding oneself ready to take up the cross and willingly submit to God in all things. It requires a cheerful and proper discharge of duty in one's appropriate sphere, covering both common Christian virtues and special duties related to one's calling.

3. Prayer and Obedience: God commands us to pray for certain things. For example, God wills that we should desire and constantly pray for perfect deliverance from sin, even though He does not design to perfect this deliverance in the present life.

The Will of God as Decree (The Decretive Will):

1. Definition and Scope: This signifies the events, or rather the decree of God respecting future events. This decretive will is continually revealing and manifesting itself. Biblical examples include the affirmation, "My counsel shall stand, and I will do all my pleasure" (Ish. 46:10), and the question, "Who has resisted his will" (Rom. 9:19).

2. Divine Certainty: The decrees of God are unchangeable. They are fixed not only concerning the event or end but also concerning the means that lead to that end. This means that the things God determines upon will certainly come to pass.

3. Human Submission: When praying for this aspect of God's will, we ask that events which God has ordained may contribute to our comfort and salvation. This requires that we submit to the will of God and desire only that to be done which God has decreed and desires to be done. We are instructed to leave the final issue of events with God, who disposes and directs all things.

Summary of the Distinction:

The distinction lies in whether the will refers to what God commands us to do (commandment/duty) or what God has determined will happen (decree/event). Even when we pray for things that God may not design to bring to pass (like perfect freedom from sin in this life), we are obeying His will because He has commanded us to ask for it, and we always submit ourselves to His will in our prayers.

How does this petition relate to and differ from other principal prayers?

The third petition, "Thy will be done in earth, as it is in heaven", has an intimate connection with, and key differences from, the first two principal prayers of the Lord's Prayer.

Relation and Connection Among the Petitions

The connection between the three petitions (sanctifying the name, seeking the kingdom, and doing the will) is of the most intimate character, so much so that no one can exist without the others.

The petitions are structured hierarchically, where the subsequent petitions provide the necessary means for the preceding ones:

1. The Third Petition (P3) contributes to the Second Petition (P2).

   • The kingdom of God (P2) does not come except by the use of the means by which it is advanced.

   • These means are the duties which belong to every man’s calling in life (P3).

   • The third petition is necessary because the kingdom of God (P2) cannot be established, flourish, and be preserved unless God brings it to pass that everyone diligently does His will in their peculiar sphere.

2. The Second Petition (P2) contributes to the First Petition (P1).

   • The name of God (P1) is not sanctified unless His kingdom comes (P2).

Theological Differences

The source material specifies both general and detailed differences between the petitions:

Petition	Primary Focus and Desire
First Petition (P1)	We pray for sanctification, or for the true acknowledgement and praise of God, together with all his works and counsels.
Second Petition (P2)	We desire the gathering, preservation and government of the church. This includes praying that God may rule us by His word and Spirit, defend and protect us, and deliver us from all the evils of guilt and punishment.
Third Petition (P3)	We desire that every one may be diligently engaged in his proper place, direct all that he does to the glory of God, and regard whatever God sends upon him as good and calculated to advance his well-being.

Detailed Difference Between the Second and Third Petitions

An apparent overlap exists because both the second and third petitions concern rightly performing one's duty. However, they differ in scope and emphasis:

1. P2 Focus (Commencement of the Kingdom): In the former petition (P2), we desire that God may commence his kingdom in us, by ruling us by His Spirit, who renews our will, so that we henceforth, rightly discharging our duty, may render such obedience to our King, as becomes subjects of his kingdom.

2. P3 Focus (Execution of Duty within the Kingdom): In this petition (P3), we desire that we may all faithfully carry out the will of God respecting us by properly discharging our duties in the different spheres in which we are placed.

3. Difference Expressed by Scope: In the former petition (P2), we pray that the church may exist, be preserved and glorified; in this petition (P3), we ask of God that every one may properly discharge his duty in the church.

Why is the third petition necessary?

The third petition, "Thy will be done in earth, as it is in heaven," is deemed necessary for several interconnected theological reasons according to the sources:

1. Necessity for the Establishment of God’s Kingdom (The Second Petition)

The third petition is necessary so that the kingdom of God may come, which is the subject of the second petition. The sources explain that:

• The kingdom of God cannot be established, flourish and be preserved unless God brings it to pass that every one in his own peculiar sphere diligently do his will.

• The third petition, which concerns diligently doing God's will and properly discharging duty, serves as the necessary means by which the kingdom of God (the second petition) is advanced.

• Therefore, the third contributes to the second.

2. Necessity for Being Members of God’s Kingdom

This petition is also necessary that we may be in this kingdom.

• We cannot be members of this kingdom without doing the will of God.

• Crucially, we cannot of ourselves, on account of the corruption of our nature, do the will of God, if God does not give us the necessary strength.

• Since God does not grant this necessary strength unto any except those who desire it, it is necessary that we should pray to God that he may impart it unto us.

3. Necessity for the Effectual Outcome of Divine Decrees

While the will of God (as decree or event) will certainly come to pass regardless of prayer, the petition remains necessary for specific, beneficial outcomes related to human action and salvation:

• We do not pray for God’s will to be done as if it would not happen otherwise, but rather that it may also be done by us.

• We pray that the events which God has ordained may contribute to our comfort and salvation.

• These events will not turn out to our advantage and salvation, unless we submit to the will of God, and desire only that to be done which God has decreed and desires to be done.

4. Necessity Regarding Individual Calling and Duty (The Means)

The necessity of the petition also applies directly to the discharge of individual duties and callings:

• Those who do not desire and pray that they may be able in their appropriate sphere to discharge their duty correctly, faithfully and with comfort to themselves, never do it.

• Although God’s decrees are unchangeable concerning the end, they are also unchangeable as they respect the means which lead to this end. God has decreed to give the end, but He does so by the means which lead to it, which is with the condition that we desire and pray for it.

In essence, the third petition is necessary not because God’s overarching plan needs human approval, but because God has decreed prayer as the necessary means both for individuals to receive the grace required to obey Him and for the successful advancement and preservation of His kingdom on earth.

Why is "as in heaven" added?

The clause, "as in heaven," is added to the third petition, "Thy will be done in earth, as it is in heaven," for twoThe clause, "as in heaven," is added to the third petition, "Thy will be done in earth, as it is in heaven," for two primary reasons.

1. Setting an Example of Perfection

The clause is added so that Christ might set before us an example of perfection after which we should strive.

This comparison with heaven provides a model for how obedience should be rendered on earth:

• Who is the example? The will of God is done perfectly in heaven by the Son of God ("not to do mine own will, but the will of him that sent me") and by the holy angels and blessed men.

• How do the angels obey? The angels do the will of God by standing before Him ready to do whatever he commands. They execute both the general and special will of God most promptly and cheerfully.

• The Nature of Angelic Obedience: No angel declines or refuses to do the service God requires, no one transcends the limits prescribed by God, and no one is ashamed to serve us. They are "ministering spirits".

• The Desire of the Petition: It is in this manner of obedience that we desire to obey God and do his will on earth.

2. Assurance of Consummation

The clause is also added that from the desire of perfection we might be assured that God will here grant unto us the commencement, and in the life to come the consummation of all that we desire in reference to his kingdom and will. This idea is supported by the teaching, "To him that has shall be given".

Clarification on the Meaning of "As"

When praying that God's will may be done on earth as in heaven, the word "as" does not refer to the degree of obedience achieved in the present life, but rather to the kind of obedience.

• We do not desire and pray that the consummation of our obedience should be accomplished in this life.

• Instead, we pray that we may here have the commencement, the continuation and increase of this obedience in us, leading to its eventual perfection.

Although achieving the perfect obedience of angels is impossible in this life, we are still commanded to desire and pray for it:

• We should ardently desire the consummation of this obedience, while patiently enduring the impossibility of it in this life.

• This desire is agreeable to the will of God; God wills that we should constantly pray that we may be wholly delivered from sin, even though He does not design to perfect this deliverance in the present life.

• He who does not desire the consummation of obedience will certainly never obtain it.

What is the will of God?

The will of God is understood in the Scriptures in two distinct ways, reflecting both God's moral requirements for humanity and His sovereign plan for the universe.

1. The Will of God as Commandment (Preceptive Will)

The will of God signifies the commandment of God. This refers to what God requires humanity to do.

• Examples: Scripture refers to this aspect, stating, "You ministers of his that do his pleasure," and "This is the will of God, even your sanctification" (Ps. 103:21; 1 Thess. 4:8).

• Human Response: When we pray "Thy will be done," we are praying for the strength to renounce our own corrupt and perverse will and yield obedience to God's will, which is just and holy. This includes performing both common duties (such as faith, conversion, godliness, charity, temperance) and special duties related to one's proper calling in life. We pray for the ability to discharge these duties correctly, faithfully, and with comfort.

2. The Will of God as Decree (Decretive Will)

The will of God also signifies the events, or rather the decree of God respecting future events. This aspect of God's will is continually revealing and manifesting itself.

• Examples: Biblical passages illustrating this include the sayings, "not my will, but yours be done," "My counsel shall stand, and I will do all my pleasure," and the question, "Who has resisted his will" (Luke 22:42; Ish. 46:10; Rom. 9:19).

• Divine Certainty: The decrees of God are unchangeable, concerning both the ultimate event or end and the means leading to that end. The things God determines upon will certainly come to pass.

• Human Submission: When referring to the decretive will in prayer, we desire that such events as are not contrary to the will of God and are pleasing to Him may come to pass. We pray that God may direct all our actions, counsels, desires, and labors so that only such events follow as will contribute most to His glory and our salvation. This requires leaving the final issue of events with God, and submitting to His will by desiring only that to be done which He has decreed.

In summary, the theological concept of the will of God covers both God's perfect standard for human conduct (what we should do) and God's fixed, sovereign plan for all that occurs (what will be done).

Lord's Days 48

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This section of Ursinus' commentary is on Lord's Day 48, specifically focusing on the second petition of the Lord’s Prayer: “Thy kingdom come.” This petition is interpreted as a prayer for God to govern people, increase and preserve the Church, and destroy the devil's influence until the kingdom's fullness arrives. The commentary systematically addresses eleven questions about the nature of God's kingdom, including its definition as a spiritual dominion over all creatures and especially the Church, its two forms (grace and glory), and details regarding its King (Christ), subjects, laws, and the benefits enjoyed by its followers. Finally, the commentary discusses the enemies of the kingdom, where it is administered, its eternal duration, how it comes to the faithful, and the reasons why one should pray for its arrival.

Chapter Contents:

This chapter provides a comprehensive analysis of the second petition of the Lord's Prayer, "Thy kingdom come." The central argument is that this prayer is a multifaceted request for God's active spiritual governance. It asks God to rule believers by His Word and Spirit, to preserve and expand His Church, to vanquish all opposing forces, and to ultimately bring about the final, perfected state of His kingdom where He will be "all in all."

The exposition distinguishes between two primary administrations of this single kingdom: the Kingdom of Grace, which is the current state of the Church on earth being gathered and sanctified through means like the preaching of the gospel, and the Kingdom of Glory, which is the perfected, future state in heaven where such means will no longer be necessary.

Christ is identified as the singular Head and King, ruling both as God and as Mediator. The kingdom's citizens include angels, saints in heaven (the church triumphant), and believers on earth (the church militant), though it also contains "apparent citizens" or hypocrites. Its enemies are defined as the devil and wicked men, both within and outside the Church.

Praying for the kingdom's arrival is presented not as an attempt to alter God's divine decree, but as a necessary act of aligning with His will. This prayer is for God's glory and for the believers' own salvation, expressing a desire for the full gathering of the elect, the end of wickedness, and the complete deliverance and glorification of the Church.

I. Defining the Kingdom of God

The petition "Thy kingdom come" is an appeal for God to govern believers by His Word and Spirit, increase His Church, destroy the works of the devil, and bring His kingdom to its ultimate fullness. The kingdom of God is defined as the domain where God alone rules over all creatures, with a special focus on governing and preserving the Church.

The Universal and Special Kingdom

• Universal Kingdom: God's dominion over all creatures.

• Special Kingdom (The Church): This is the primary focus of the petition. It is a spiritual, not worldly, kingdom. Its establishment and continuation consist of eight distinct parts:

1. The sending of the Son, the Mediator, into the world.

2. The institution and preservation of the ministry by Him.

3. The gathering of the Church from all humanity through the gospel and the Holy Spirit, which work faith and repentance in the elect.

4. The perpetual government of the Church.

5. The preservation of the Church against all enemies in this life.

6. The casting of all enemies into everlasting punishment.

7. The raising of the Church to everlasting life.

8. The glorification of the Church in eternal life, where "God will be all in all."

II. The Twofold Administration of the Kingdom

While the Kingdom of God is one reality, its administration differs between its current and future states. This distinction is commonly understood as the Kingdom of Grace and the Kingdom of Glory.

Feature	Kingdom of Grace (Present)	Kingdom of Glory (Future)
State	Begun in this life	Perfected in the life to come
Administration	Requires means for gathering and preserving the church (e.g., ministry, preaching, sacraments).	Requires no means, as the Church will be perfectly glorified and God will communicate Himself directly to the blessed.
Christ's Role	Christ actively serves as Mediator, gathering, defending, and perfecting His people.	Christ will "deliver up the kingdom to God even the Father" (1 Cor. 15:24), ceasing the mediatorial form of His administration as its work will be complete.
Condition	Characterized by conversion, abolishing sin, defense against enemies, and growth. Prophecies, tongues, and partial knowledge are necessary.	Saints are perfected and glorified. There are no enemies to subdue. That which is perfect has come, and that which is "in part shall be done away."

As stated in Revelation 21:22-23, in the Kingdom of Glory, there will be no temple, "for the Lord God Almighty, and the Lamb are the temple of it," and no need for the sun or moon, "for the glory of God did lighten, and the Lamb is the light thereof."

III. Governance, Citizenship, and Law

The King and Head

The Head and King of this kingdom is the one God: Father, Son, and Holy Spirit. Christ holds a particular role as Head in two respects:

1. As God: He sits at the right hand of the Father, ruling with equal power and glory.

2. As Mediator: He is the person through whom God the Father works and gives the Holy Spirit.

The Citizens and Subjects

The subjects of God's kingdom are categorized into four groups:

1. Angels: Those who are confirmed in holiness.

2. Saints in Heaven: The "church triumphant."

3. The Godly on Earth: Converted believers still living in the world, known as the "church militant."

4. Hypocrites: Members of the visible church who are not truly converted. They are merely "apparent citizens" and members "only in name."

The Laws of the Kingdom

The kingdom is administered according to two fundamental laws:

1. The Word of God: The doctrine of the law and the gospel.

2. The Power of the Holy Spirit: The efficacy of the Spirit working and reigning in the hearts of the elect through the Word.

IV. Benefits and Enemies of the Kingdom

Benefits for Subjects

The kingdom bestows unique spiritual and eternal benefits upon its subjects, reflecting Aristotle's observation that "A kingdom is not injury or oppression, but bountifulness." These benefits include:

• True faith

• Conversion

• The forgiveness of sins

• Righteousness

• Perseverance in holiness

• The Holy Spirit

• Glorification and eternal life

The text cites John 8:36, "If the Son shall make you free, you shall be free indeed," and Romans 14:17, "The kingdom of God is righteousness, and peace and joy in the Holy Spirit."

Enemies of the Kingdom

The enemies of God's kingdom are identified as the devil and wicked men. These are further divided into two types:

• Internal Enemies: Hypocrites within the church who are "pretended friends of Christ."

• External Enemies: Open and avowed opponents outside the church, such as "the Turks, the Jews, the Samosatenians, the Arians, and all those who defend errors that subvert the foundation of our most holy religion."

V. The Kingdom's Progression and Administration

Location and Duration

• Location: The kingdom's gathering phase is administered on earth but is not confined to any single place, being scattered over the whole world. Its perfected state is administered in heaven.

• Duration: The gathering of the kingdom continues from the beginning to the end of the world. Its state of perfection will last for all eternity.

The Fourfold Coming of the Kingdom

The kingdom is understood to "come to us" in four distinct ways:

1. By the Preaching of the Gospel: This reveals the knowledge of true doctrine.

2. By Conversion: God grants faith and repentance to individuals, bringing them into the kingdom.

3. By Increase and Development: Believers make progress in holiness, and spiritual gifts are increased in them.

4. By Perfection and Glorification: The final consummation occurs at the second coming of Christ.

VI. The Rationale for the Prayer

The exposition concludes by explaining why believers should pray for the coming of the kingdom and addresses a key theological objection.

Primary Motivations for Prayer

1. For the Glory of God: Praying for God's kingdom is necessary for the sanctification of His name. Unless God establishes His kingdom in believers, they cannot sanctify His name but will instead defile it.

2. For Our Comfort and Salvation: God gives His kingdom and the Holy Spirit only to those who desire and pray for them.

The Theological Objection and Its Refutation

• Objection: Why pray for something that is already decreed by God and which our prayers cannot hasten or retard?

• Answer: This objection is dismissed based on several points:

1. God has promised blessings with the condition that believers must ask for them. Deliverance will be granted only to those who "desire and long for it."

2. Praying for God to "hasten" the deliverance of the church is also a prayer that all the elect "may speedily be brought in, so that not one may be excluded."

3. This prayer expresses a desire for three key outcomes:

▪ The speedy deliverance of the church and rest for the godly.

▪ The end of all wickedness and the judgment of God's enemies.

▪ The full manifestation of God's glory in the deliverance of His church.

4. Ultimately, those who do not desire and pray for the coming of the Lord will not receive Him as His saints. His coming as Savior is for those who eagerly await Him.

How does the kingdom of God manifest itself through grace and glory?

The kingdom of God, while being one in reality, manifests itself differently and is commonly distinguished as the Kingdom of grace and the Kingdom of glory. This distinction reflects the different modes of administration here on earth versus in heaven.

Manifestation through Grace (The Kingdom Begun)

The Kingdom of grace is the manifestation of God's rule that is begun in this life. It is administered on earth, although it is not confined to any single location.

The manifestation of the kingdom through grace involves:

• Administration and Governance: God governs his subjects by His word and Spirit, compelling them to submit to Him increasingly. This includes the institution and preservation of the ministry of the church.

• Means: The kingdom, as it exists in this world, requires means for its establishment and expansion. These means include the preaching of the gospel, which reveals heavenly doctrine, and the influence of the Holy Spirit.

• Spiritual Benefits: The core benefits bestowed upon subjects in the Kingdom of grace are spiritual and eternal. These include:

  • True faith and conversion.

  • The forgiveness of sins and righteousness.

  • Perseverance in holiness and continual increase and development in the gifts peculiar to the faithful.

  • The Holy Spirit, which is the power and efficacy working and reigning in the hearts of the elect.

  • Peace and joy in the Holy Spirit.

• The Praying Church: When we pray "Thy kingdom come," we desire that the Kingdom of grace be established among and in us in this life. This prayer asks that the ministry be preserved, the church be collected by the word and Spirit, and that God rule and govern the members, conforming them wholly to Himself.

Manifestation through Glory (The Kingdom Perfected)

The Kingdom of glory is the ultimate, highest development of God's rule, which is perfected in the life to come. It is administered in heaven, representing the complete state of development.

The manifestation of the kingdom through glory is characterized by perfection and immediacy:

• Ultimate Development: The manifestation of glory occurs when the church is perfectly glorified and delivered from the evil of guilt and punishment. This stage includes the raising of the church to everlasting life and its glorification in eternal life.

• Cessation of Means: In its ultimate state, the Kingdom of glory will have no need of the means required in the Kingdom of grace. Because the saints will be perfected and glorified, Christ will cease to discharge the office of Mediator regarding the administration of the kingdom. There will no longer be a need for conversion, the abolishing of sin, defense against enemies, or the gathering of the church. Prophecies, tongues, and knowledge will vanish away because "that which is perfect shall come".

• Immediate Divine Presence: In the state of perfection, God will be all in all. This signifies that God will manifest and communicate Himself immediately to the blessed.

• Glorious Reign: The church will then reign gloriously with Christ. As seen in the ultimate development, there will be no temple because "the Lord God Almighty, and the Lamb are the temple of it". The city will not require the sun or moon, "for the glory of God did lighten, and the Lamb is the light thereof".

• Continuance: The Kingdom of glory, once perfected through the glorification of the righteous, will continue for all eternity.

Where is this kingdom administered?

The kingdom of God is administered in different ways, corresponding to its two primary manifestations: the Kingdom of grace and the Kingdom of glory.

1. As the Kingdom Begun (Kingdom of Grace):

   • This kingdom, as it respects its beginning and gathering, is administered here upon earth.

   • It is not confined to any one particular place, island, province, or nation. Instead, it is scattered over the whole world.

   • A reflection of this universal presence is seen in the practices of the church, where the faithful are instructed to "pray everywhere". Furthermore, Christ's presence is assured where even "two or three are gathered together in my name, there am I in the midst of them".

   • In this life, the kingdom is established among and in us when we pray, "Your kingdom come".

2. As the Kingdom Perfected (Kingdom of Glory):

   • This kingdom is administered in heaven as it respects its complete development.

   • The transition to this administration is what Christ promised His disciples: "And if I go and prepare a place for you I will come again, and receive you unto myself, that where I am, there you may be also".

   • The faithful will eventually meet the Lord in the air and "so shall we ever be with the Lord," confirming the location of the perfected kingdom.

   • It represents the ultimate state of development where the church is perfectly glorified.

What are the Kingdom's laws?

The laws according to which the kingdom of God is administered are two-fold:

1. The word of God, which includes the doctrine of the law and the gospel.

2. The power and efficacy of the Holy Spirit, which is responsible for working and reigning in the hearts of the elect by the word.

These laws govern the administration of the kingdom, which, in its present manifestation as the Kingdom of grace, involves God ruling and governing His subjects by His word and Spirit, compelling them to submit to Him increasingly.

How does this Kingdom come?

The kingdom of God comes to us in four distinct ways, reflecting both its current progress on Earth (the Kingdom of grace) and its ultimate fulfillment (the Kingdom of glory).

The four ways this Kingdom comes to us are:

1. By the preaching of the gospel: This involves the revelation of a knowledge of the true and heavenly doctrine.

2. By conversion: This occurs when individuals are converted to God, and He grants them true faith and repentance. Conversion is part of the process where God gathers the church from the whole human race by His word and Spirit.

3. By increase and development: This refers to the progress of the godly in holiness, or the continual increase and development of the gifts peculiar to the faithful in those who are converted. This is aligned with the instruction, "He that is righteous, let him be righteous still; and he that is holy let him be holy still".

4. By the perfection and glorification of the church: This final coming occurs at the second coming of Christ, completing the Kingdom's ultimate development.

When we pray the petition, "Thy kingdom come," we are desiring that the Kingdom of grace be established among and in us in this life, and that it may be brought to its highest and ultimate development in the life to come. Specifically, this prayer asks that God will rule and govern us by His word and Spirit, causing us to submit to Him "always more and more". It also asks that God will preserve and increase His Church, destroy the works of the devil and every power that exalts itself against Him, until the fullness of His kingdom comes, "wherein Thou shalt be all in all".

What is God's kingdom?

The kingdom of God is defined as that realm in which God alone rules and exercises dominion over all creatures. While this rule is universal, it is manifested in a special way in His church, which is the primary focus when discussing the Kingdom of God.

Definition and Essence

The special kingdom of God, exercised in the church, consists of several interconnected elements:

1. Divine Institution: It involves God sending the Son, our Mediator, from the very beginning of the world.

2. Church Ministry: It includes the institution and preservation of the ministry of the church.

3. Gathering and Rule: God gathers a church from the whole human race by His word and Spirit, and subsequently rules, preserves, and defends it against all enemies.

4. Ultimate Glorification: It culminates in God raising the church from death and adorning it with heavenly glory, casting all enemies into everlasting condemnation. This leads to the state where God may be all in all, and be praised eternally by the church.

The kingdom of God, unlike a worldly government, is a spiritual kingdom. It is said of this kingdom, "My kingdom is not of this world".

Particular Parts of the Kingdom

The definition allows for the specification of particular parts of God's kingdom:

1. The sending of the Son, our Mediator, into the world.

2. The institution and preservation of the ministry by the Son.

3. The gathering of the church from the whole human race, achieved through the preaching of the gospel and the power of the Holy Spirit working true faith and repentance in the elect.

4. The perpetual government of the church.

5. The preservation of the church in this life despite the assaults of enemies.

6. The casting of all the enemies of the church into everlasting punishment.

7. The raising of the church to everlasting life.

8. The glorification of the church in eternal life, when God will be all in all.

Distinction and Administration

Although the Kingdom of God is only one in reality, it is commonly distinguished based on its mode of administration:

• The Kingdom of grace (Begun in this life): This is the manifestation of the kingdom on earth, where it has need of means (such as the word of God and the Holy Spirit).

• The Kingdom of glory (Perfected in the life to come): This is the ultimate, highest development administered in heaven, where the church is perfectly glorified and delivered from guilt and punishment, and there will be no need of the means required in the Kingdom of grace.

The laws according to which this Kingdom is administered are the word of God (the doctrine of the law and the gospel) and the power and efficacy of the Holy Spirit working in the hearts of the elect.

Benefits and Subjects

The Kingdom bestows spiritual and eternal benefits upon its subjects, which include true faith, conversion, the forgiveness of sins, righteousness, perseverance in holiness, the Holy Spirit, glorification, and eternal life. The kingdom is characterized as "righteousness, and peace and joy in the Holy Spirit".

The subjects and citizens of this kingdom include:

1. Angels confirmed in holiness.

2. The saints in heaven (the church triumphant).

3. The godly, converted people living in the world (the church militant).

4. Hypocrites, who are merely members of the visible church in name.

When believers pray, "Thy kingdom come," they are praying for the Kingdom of grace to be established and to increase, and for it to be brought to its highest and ultimate development (glory) in the life to come.

Who are the Kingdom's enemies?

The enemies of the Kingdom of God are identified as the devil and wicked men.

Specifically, the enemies are categorized based on their relationship to the church:

1. Enemies within the church (Hypocrites): These are wicked men who exist in the church as hypocrites. They assume the name and title of citizens of the kingdom while being nothing more than the pretended friends of Christhypocrites**. They assume the name and title of citizens of the kingdom while being nothing more than the pretended friends of Christ.

2. Enemies outside the church (Open and avowed enemies): These are those who are without the church and are its open and avowed enemies. Examples given include the Turks, the Jews, the Samosatenians, and the Arians. This category also includes all those who defend errors that subvert the foundation of our most holy religion.

When believers pray, "Thy kingdom come," they are asking God to "destroy the works of the devil, every power that exalts itself against You, and all wicked devices formed against Thy Holy Word". This prayer also entails asking God to defend the church against all enemies and tyrants, and to cast all His and our enemies into everlasting punishment.

The eventual glorification of the church, which marks the ultimate development of the Kingdom of glory, includes God casting all enemies into everlasting condemnation. When the Kingdom is perfected, there will be no enemies left to subdue.

Who are the Kingdom's citizens?

The citizens and subjects of the Kingdom of God encompass four distinct groups, ranging from spiritual beings to human beings on Earth:

1. The angels, specifically those who are confirmed in holiness.

2. The saints in heaven, who together constitute what is known as the church triumphant.

3. The godly, or those who are converted and still living in the world. This group, characterized by having "many cares and remains of corruption," composes what is called the church militant.

4. Hypocrites, who are technically members merely of the visible church without having been truly converted.

While the first three groups represent true citizens and members of the Kingdom, hypocrites are designated as "merely apparent citizens" and members only in name. They may appropriate the title of citizens, but they are considered nothing more than the pretended friends of Christ. The sources note that such persons will ultimately be declared as those who have no place in the kingdom of God.

Lord's Days 47

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Summary (NotebookLM)    

TLord's Day 47 (Question 122) focuses on the first petition of the Lord's Prayer: "Hallowed be Thy name." Here Ursinus examines the petition, first defining what the "name of God" signifies, including God himself, his attributes, authority, and worship. Furthermore, the exposition carefully breaks down the various meanings of "holy" and the act of "hallowing" or "sanctifying," distinguishing between acknowledging God's inherent holiness and separating something for sacred use. The commentary explains that praying for God's name to be hallowed is a request for true knowledge of God and the strength to live a pure life so that God is honored. Finally, the text addresses theological objections to the petition, arguing that humans must pray for the ability to hallow God's name because they cannot do so through their own power.

Chapter Content:

The first petition, "Hallowed be Thy name", is presented not merely as a request but as the foundational purpose for all other prayers: the glorification of God. Praying for God's name to be "hallowed" is a multifaceted request. It asks God to grant believers the ability to rightly know Him and to magnify His attributes as revealed in His works. Furthermore, it is a plea for personal transformation, that one's entire life—thoughts, words, and deeds—would serve to honor God's name rather than blaspheme it.

The document deconstructs the petition by first defining the "name of God" in four ways: as God Himself, His attributes and works, His divine authority, and the worship He is due. It then clarifies the three distinct meanings of the verb "to hallow" or "sanctify": to acknowledge as holy, to make holy, and to dedicate to a holy purpose. The petition primarily engages the first two meanings, expressing a desire for God's name to be hallowed by us (through our acknowledgment and praise) and in us (through His work of making us holy).

Ultimately, the petition is an admission of human inability. Because individuals cannot sanctify God's name by their own power, they must pray for God to grant the knowledge, faith, repentance, and strength necessary to do so. The prayer is a request for God to act within the believer, enabling a life of worship that actively glorifies Him and distinguishes Him from all profane things.

1. The Primacy and Purpose of the First Petition

The petition "Hallowed be Thy name" is the first of six petitions in the Lord's Prayer. Its primary placement is intentional, as it "comprehends the end and design of all the rest." The fundamental purpose of all human actions and prayers should be the glory of God. This principle is established by the teaching of Christ in Matthew 7:33: "Seek first the kingdom of God and his righteousness, and all other things shall be added unto you." Therefore, to pray correctly, one must first seek the ultimate end, which is the hallowing of God's name.

2. Defining the "Name of God"

To understand the petition, it is essential to comprehend the multifaceted significance of the "name of God." The term is not limited to a title but encompasses God's entire being and revelation. The source text identifies four primary significations.

Signification	Description	Scriptural References
1. God Himself	The name is a direct reference to the person and being of God.	Psalm 5:11; Psalm 9:2, 11; Psalm 116:13; 1 Kings 5:5
2. Attributes and Works of God	The name signifies God's divine attributes (e.g., jealousy) and the works that reveal His majesty.	Exodus 15:3; Exodus 34:14
3. Command, Will, and Authority of God	To act "in the name of the Lord" is to act under His divine command and authority.	1 Samuel 17:45; Matthew 28:19
4. Worship, Trust, Praise, and Profession	The name represents the human response to God, including worship, faith, and public profession.	Acts 21:13; Acts 2:38

In the context of this petition, the most relevant significations are the first two: God Himself and all His attributes and works, in which His majesty is revealed.

3. The Meaning of "Holy" and the Act of "Hallowing"

The petition hinges on the concepts of what is "holy" and what it means "to hallow" or "sanctify." The source provides precise definitions for both.

3.1 Conceptions of the Term "Holy"

The term "holy" is understood in three distinct ways:

• Essential Holiness: This refers to God Himself, who is essentially and uncreatedly holy and pure. The virtues and properties of God constitute His holiness, as proclaimed by the angels: “Holy, holy, holy is the Lord of hosts” (Isaiah 6:3).

• Created Holiness: This is the holiness found in creatures, defined as their conformity with God. This holiness is perfect in angels but is "merely begun" in the godly.

• Consecrated Holiness: This refers to the setting apart of a thing for a holy use or sacred purpose. Items such as the temple, altar, vessels, and priests are called holy in this sense.

3.2 The Threefold Action of Sanctification (Hallowing)

The verb "to sanctify" or "hallow" also carries three meanings, which are crucial for interpreting the petition.

1. To Acknowledge, Reverence, and Praise as Holy: This is the primary way humans sanctify God. It involves recognizing as holy that which is already inherently holy. This action includes:

◦ Knowing God: Acknowledging God to be as He has revealed Himself in His word and works.

◦ Professing God: Praising God through both words (confession) and actions (purity of life).

◦ Glorifying God: Referring all doctrine, knowledge, and actions to the ultimate end of God's glory and praise.

2. To Make Holy: This action involves separating something from uncleanness and making it holy.

◦ Divine Example: The Word (Christ) sanctified the human nature He assumed, preserving it from sin and adorning it with perfect holiness. God and Christ sanctify the church by remitting sins and renewing believers through the Holy Spirit.

◦ Human Command: Believers are commanded to sanctify themselves by keeping from "all the filthiness of the flesh," as stated in 1 Peter 1:16: "Be holy, for I am holy."

3. To Ordain or Direct to a Holy End: This refers to dedicating something that is either holy or indifferent in itself to a sacred purpose.

◦ Examples: The Father sanctified the Son by ordaining Him to the office of mediator. God sanctified the Sabbath day and the temple. Christ sanctified Himself by offering Himself as a sacrifice.

4. Synthesizing the Petition: The Believer's Request

The petition "Hallowed be Thy name" engages the first two meanings of sanctification. It is a prayer that God's name be hallowed both by us (acknowledgment) and in us (transformation). The request encompasses three core desires:

1. For Divine Illumination: A prayer that God would "enlighten us with the true knowledge of his holiness" and grant the ability to "rightly to know him."

2. For Personal Sanctification: A request that God would "regenerate us and make us more and more holy" by granting true faith and repentance. The goal is to live in such a way that God's name is not blasphemed but honored.

3. For a Disposition of Worship: A plea for God to provide the will and ability to "profess this holiness of his divine name in word and deed, to his own praise and glory." This involves conforming one's life to His holy will and thereby distinguishing Him from all idols and profane things.

5. Theological Objections and Resolutions

The source material anticipates and addresses two key objections to the petition.

Objection 1: Hallowing the Inherently Holy

• Objection: The name of God is already holy in itself. Therefore, it cannot be hallowed.

• Resolution: A distinction is made between the different meanings of "hallow." While God cannot be made holy (the second meaning of sanctification), His name can be acknowledged, praised, and celebrated as holy (the first and third meanings). We sanctify God not by creating holiness in Him, but by "declaring and acknowledging concerning him what he desires us to know and declare."

Objection 2: Human Responsibility vs. Divine Action

• Objection: It is our responsibility to hallow God's name. Therefore, we should not ask God to do it for us.

• Resolution: The response distinguishes between tasks we can perform ourselves and those we cannot. Humans are "unable of ourselves" to properly sanctify and hallow God's name. Consequently, it is necessary to "pray to God to grant unto us the strength by which we may hallow the name of God." The petition is an appeal for God to empower the believer to fulfill this duty and for God Himself to "hallow his holy name in us."

How do the concepts of God's name, holiness, and sanctification interrelate within this theological framework?

The concepts of God's name, holiness, and sanctification (or hallowing) are fundamentally interrelated within this theological framework, particularly as they focus on the proper worship, acknowledgment, and life of the believer in response to the divine nature.

1. The Interrelation of God's Name and Holiness

In the context of the first petition, "Hallowed be Thy name," God's name is understood broadly to signify God himself, including all of His attributes and works, in which His majesty shines.

Holiness is intrinsic to God's nature:

• Essential Holiness: God himself is defined as "most holy and pure" and possesses "essential and uncreated holiness". All of God's virtues and properties constitute this essential holiness.

• Name as Holiness: Since God's name signifies God and His attributes (such as power, wisdom, goodness, justice, mercy, and truth), and since God's virtues constitute His essential holiness, the name of God is inherently holy.

2. The Relationship Between Sanctification (Hallowing) and God's Name/Holiness

The word "to sanctify" or "to hallow" has three significations, but the prayer, "Hallowed be Thy name," primarily focuses on the first and second meanings. Since God's name is already holy in itself, we do not sanctify it by making it holy, but rather by declaring and acknowledging that holiness.

Sanctification as Acknowledgment and Praise (First Signification)

Hallowing God's name means acknowledging, reverencing, and praising that which is already holy. This involves several duties on the part of the believer:

1. Right Knowledge: Believers must rightly know God, acknowledging Him to be such as He has revealed Himself in His word and works, especially concerning His essence, will, and attributes (which constitute His essential holiness).

2. Profession and Praise: Hallowing means not only acknowledging God's holiness but also professing and praising Him through words, confession, actions, and purity of life.

3. Glorification: All true doctrine, knowledge, profession of holiness, prayers, and actions must be referred to the ultimate end: God's glory and praise. The goal is to so order one's whole life—thoughts, words, and deeds—that God's name is not blasphemed but honored and praised on our account.

Sanctification as Regeneration and Conformity (Second Signification)

The petition "Hallowed be your name" is also a desire that God's name be hallowed in us. This relates to the second signification of sanctify: separating that which is unholy and making it holy.

• God’s Action in Us: We desire that God would regenerate us and make us more and more holy. This involves God remitting our sins and sanctifying us by the Holy Spirit.

• Our Action (Conformity): We are commanded to sanctify ourselves by keeping away from the uncleanness and "filthiness of the flesh".

• Holy Life: Ultimately, the believer desires that God grant them true faith and repentance and renew them by His Spirit so that they may be holy as He is holy, thereby glorifying God by conforming their lives to His holy will.

3. The Necessity of Prayer

Because believers cannot, of their own ability, perfectly sanctify or hallow God's name, the petition is necessary. By praying "Hallowed be your name," we are requesting that God:

1. Enlighten us with the true knowledge of His holiness and most holy name.

2. Grant us the strength and ability to hallow His name.

3. Himself hallow His holy name in us.

What does "holy" signify regarding creatures?

Regarding creatures, the term "holy" signifies the holiness that exists within them, which consists in their conformity with God.

This holiness varies depending on the creature:

• In Angels: Holiness is perfect in the angels.

• In the Godly (Believers): The holiness in the godly is "merely begun". Believers are commanded to sanctify themselves, which means keeping away from all the "filthiness of the flesh". God and Christ sanctify the church by remitting sins and sanctifying believers by the Holy Spirit. We desire in the petition, "Hallowed be Thy name," that God would regenerate us and make us "more and more holy".

Additionally, "holy" can signify the setting apart of anything to a holy use. In this sense, objects or persons consecrated to a sacred purpose are called holy. Examples include:

• The temple in Jerusalem.

• The altar and the vessels.

• The priests.

• The Sabbath day and the sacrifices.

What does God's name signify?

God's name is highly significant in this theological framework, as it is understood broadly and encompasses multiple aspects of the divine.

The name of God fundamentally signifies:

1. God Himself: In its primary sense, the name of God stands for God Himself. Scriptural examples support this, such as "Let them that love your name be joyful in you," and "I will call upon the name of the Lord". When considering the petition, "Hallowed be your name," the term is understood according to this first signification (God Himself) and the second signification (His attributes and works).

2. The Attributes and Works of God: God's name also signifies all of His attributes and works. These include His power, goodness, justice, mercy, and truth, which shine forth and display His majesty. His virtues and properties constitute His essential holiness.

3. The Command, Will, and Authority of God: The name of God can refer to His command, will, and authority, such as when one comes "in the name of the Lord of hosts" or when baptizing "in the name of the Father, and of the Son, and of the Holy Spirit".

4. The Worship, Trust, Praise, and Profession of God: Finally, God's name signifies the worship, trust, praise, and profession directed toward God. This is exemplified in statements concerning dying "for the name of the Lord Jesus" or being baptized "in the name of Jesus Christ".

The first petition of the Lord's Prayer, "Hallowed be Thy name," places God's name first because the glory of God should be the end and design of all our affairs, actions, and prayers. Since God's name signifies God and all His attributes and works, in which His majesty shines, acknowledging, reverencing, and praising this name means acknowledging God's inherent holiness.