Lord's Day Questions with proof texts
Link to audio recording of LD 49
Summary (NotebookLM)
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):
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).
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.
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):
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).
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.
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:
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.
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:
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.
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.
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).