The Triunity of the Lord's Prayer.

THE triunity of the structure of the Lord's Prayer is plainly to be seen upon even a cursory reading of the passage. It is divided into three clearly-defined groups of petitions, and each of those groups is itself composed of just three items. This is striking and is in itself provocative of thought and inquiry.
But looking more closely, we observe that the three petitions composing the first group relate entirely to God; those of the second group relate to man; and the third group reverts again to God. There is much instruction to be derived from this arrangement. Very prominent is the lesson that the manner of prayer habitual to the children of God should be such as gives to the things of God, the place of preeminence. But we are seeking now—not to point out the instruction to be gathered from the details, but—to call attention to the structural outline of our Lord's prayer lesson.
The three great things of God, which, according to the teaching of Christ His Son, should have the first place in the thoughts of His children here on earth, and hence, in their prayers, also are these: His Name, His Kingdom, His Will.
HIS NAME.
"Hallowed be thy name." It is fitting that this petition should stand first, for clearly it ought to be the chief concern of the household of God that the Father's Name should be hallowed, magnified, and glorified, even here on earth where that infinitely holy Name is not only ignored or slighted by the majority of His intelligent creatures, but by many, is habitually blasphemed. To offer this petition with sincerity of heart is to place oneself in accord with God's great purpose in the creation of man. For He has spoken by the mouth of His holy prophet, saying: "From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place, incense shall be offered unto my name, and a pure offering: for my name shall be great among the Gentiles" (Mal. 1: 11. Note the threefold emphasis upon "my name.") And further, there is given by the mouth of the same prophet, an exceeding great and precious promise to those who, in times of indifference and apostasy, have feared the Lord, have spoken often one to another of Him, and have "thought upon his name" (Mal. 3: 16).
The fitness of this petition to occupy the first place in our Lord's prayer-lesson to His people in this era is clearly to be seen, in the light of the above-quoted prophecy, in the fact that the most distinctive feature of the age is that God is now visiting the Gentiles, "to take out of them a people for his name" (Acts 15: 14).
Much more to the purpose might be adduced, and it is hoped that the reader will pursue this exalted theme for himself, for thereby his spiritual life will be greatly enriched. But it must suffice for the present to call attention to an incident that is of peculiar pertinence and is calculated to appeal strongly to our hearts. We recall that our Lord Himself, when facing the shame and agonies of the cross, addressed His Father in these words: "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name" (John 12: 27, 28).
HIS KINGDOM.
"Thy kingdom come." Here is an object which, in the estimation of God, is second only to the sanctity of His name. His Kingdom is an everlasting kingdom. It is supremely glorious and immensely great. Therefore, we may not, in a paper like this, even enter upon the consideration of it. But it is appropriate to point out that the words, "Thy kingdom come," apparently direct our thoughts beyond the Kingdom of God as it now exists (Rom. 14: 17; Col. 1: 13). For it is expressly for the coming of the Kingdom of the Father (l Cor. 15: 24) that we are here taught to pray.
HIS WILL.
"Thy will be done." Do we realize that, in praying for the doing of the will of God, we are not only praying in fellowship with His great and glorious purposes but are asking the very best that we can ask for ourselves. Have we proved experimentally, by the renewing of our minds, that the will of God is (first of all and in every instance) "Good"; and that it is also "acceptable" (or well pleasing); and that it is "perfect" (Rom. 12: 1, 2). And have we thus found deliverance from the degrading bondage of doing our own wills? If not, there is an important something lacking in our Christian experience; but by praying through the Spirit and "after this manner," for the doing of God's will in all our affairs, we may attain the joy of that experience.
BREAD, FORGIVENESS, GUIDANCE.
"Give us this day." A striking feature of that portion of our Lord's prayer-pattern which relates to ourselves is that it authorizes us to ask only for the day. This implies that we are not to be concerned or anxious about our future needs. We, knowing that we have a Father in heaven who is the Possessor of heaven and earth, should be intelligently as unconcerned about tomorrow's needs as are the fowls of the air, who are incapable of taking thought for the morrow. This part of our Lord's prayer-lesson is of practical and everyday importance. Therefore, our Lord comments upon it and enforces it in verses 19-34 of the sixth chapter of Matthew. Therein, He commands His people, with the emphasis of a threefold repetition, to "take no thought" for tomorrow's food and raiment (vs. 25, 31, 34). This command is as much a part of "the law of Christ," our Sovereign Lord, as is any other, and to disobey it not only entails suffering and loss for ourselves, but it implies distrust on our part of the accompanying promise that, if we cease from anxious thoughts about tomorrow, and seek first the Kingdom of God and His righteousness, all these things shall be added unto us. It is not easy, especially in the presence of unbelieving neighbors, friends, and kinsfolk, to obey His command, and indeed to the flesh, it is impossible; but to those who daily seek grace for obedience, it can be done. All things are possible to him that believeth.
The three petitions we are bidden to present on our own behalf are for bread, forgiveness, and guidance. Taken together, they embrace the principal needs of our daily lives in this world.
"Bread," as here used, is a comprehensive term. In the light of verses 25-31, we are warranted in taking it as embracing all our bodily needs. Forgiveness of our daily "debts" or trespasses is the recurring need of our souls; and the leading of the Holy Spirit, His guidance and deliverance from evil, embrace the daily spiritual needs of the family of God on earth.
It is easy to recognize the FATHER'S providence in supplying His children with bread day by day; and the special work of the SON in providing a righteous ground for the forgiveness of their daily trespasses; and the agency of the HOLY SPIRIT in guiding them through the great and terrible wilderness of this present evil world, and in delivering them out of its many dangers and pitfalls.
THE THINGS OF ETERNITY.
The third division of our Lord's prayer-pattern takes our minds off ourselves and directs them to the things of God and eternity. This final clause discloses the ground that underlies the preceding clauses, being introduced by the connecting word, "for." In giving utterance thereto, the children of God ascribe to their heavenly Father three things: the Kingdom, the Power, the Glory; and these "forever." Doubtless much is to be learned from each of these great words and from their conjunction in this particular passage. But we may not now pursue that inquiry. It is enough for our immediate purpose to note that in all our praying, we should be mindful of the fact that our interests and desires are ever to be centered upon the eternal purposes of our Father in heaven, rather than upon the temporal needs of our brief earthly sojourn. And this purpose is promoted by directing our thoughts to the mighty facts that His is the Kingdom we are to seek above all else; His is the Power to execute all the counsels of His will; and His, the Glory that belongs to His great and high and holy Name.
Our final thought out of many that crowd for expression: our Lord's prayer-pattern presents a most illuminating contrast. It begins and it ends with an acknowledgment of God's eternal being. The first thing said of Him is expressed in the simple, but significant words, "Who art." God inhabits eternity. God is. He alone can say of Himself "I Am." This is the irreducible minimum of faith, without which it is "impossible to please him: for he that cometh to God must believe that he is" (Heb. 11: 6). The last thing said of Him is that the Kingdom, the Power, and the Glory are His forever. In striking contrast is the acknowledgment in the midst of the prayer-lesson, that we, while here on earth, cannot look to or count upon a single tomorrow.
May we and all the household of faith, apply our hearts to this prayer-lesson and seek continually, through the enabling of the Holy Spirit to pray "after this manner."
“The Alliance Weekly” Nov. 1935