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Studies in the Scriptures
Volume 17—No. 6
by Arthur Pink
The Lord’s Prayer—Part 4
“Thy kingdom come” (Matt. 6:10). This second petition is the briefest and yet
the
most comprehensive one contained in our Lord’s Prayer, nevertheless, strange and
sad to
say that, in some circles, it is the least understood and the most controverted.
The following
questions call for careful consideration. First, what is the relation between
this petition
and the one preceding it? Second, Whose “kingdom” is here in view? Third,
exactly
what is meant by “Thy kingdom”? Fourth, in what sense or senses are we to
understand
“Thy kingdom come”?
The first petition, “Hallowed be Thy name” concerns God’s glory itself, the
second
and third respect the means whereby His glory is manifested and promoted on
earth.
God’s name is manifestatively glorified here just in proportion as His “kingdom”
comes
to us and His “will” is done by us. The relation between this petition and the
former one,
then, is quite apparent. Christ teaches us to pray first for the sanctifying of
God’s great
name, and then directs us to the means thereunto. Among the means for promoting
God’s
glory none is so influential as the coming of His kingdom, and hence it is we
are exhorted
to “seek ye first the kingdom of God, and His righteousness” (Matt. 6:33). But
though
men ought to glorify God’s name upon earth, yet of themselves they cannot do so:
God’s
kingdom must first be set up in their hearts. God cannot be honoured by us until
we voluntarily submit to His rule over us.
“Thy kingdom come.” Whose “kingdom”? Why, God’s, of course, or more
specifically,
the Father’s; yet not as something that is separate from the kingdom of the Son.
The Father’s kingdom is no more a distinct one from Christ’s than “the Church of
the living
God” (1 Tim. 3:15) is other than the Body of Christ; or the “Gospel of God”
(Rom.
1:1) is something different from the “Gospel of Christ” (Rom. 1:16), or than
“the Word
of Christ” (Col. 3:16) is to be distinguished from the Word of God. Rather does
“Thy
kingdom” (the Father’s kingdom) point a contrast between God’s and Satan’s
“kingdom”
(Matt. 12:25-28), which is a kingdom of darkness and disorder—the opposite from
and
hinderer of God’s.
The Father’s kingdom is, first and more generally, His universal rule, His
absolute
dominion over all creatures and things: “Thine, O LORD, is the greatness, and
the power,
and the glory, and the victory, and the majesty: for all that is in the Heaven
and in the
earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as Head above
all”
(1 Chron. 29:11). Second, and more specifically, it is the external sphere of
His grace on
earth, where He is ostensibly acknowledged (Mark 4:11, etc.). Third, and more
definitely
still, it is God’s spiritual and internal kingdom which is entered by
regeneration: “Except
a man be born of water and of the Spirit, he cannot enter into the kingdom of
God” (John
3:5).
Now, as the Father and the Son are one in nature, so is Their kingdom the same,
and
thus it appears in each aspect of it. In the kingdom of providence: “My Father
worketh
hitherto, and I work” (John 5:17), i.e., in the government of the world (cf.
Heb. 1:3). In
the mediatorial kingdom, Christ has it by the Father’s appointment (Luke 22:29)
and establishment (Psa. 2:6). In the kingdom of grace, as it is set up in the
hearts of the Lord’s
people, it is the kingdom of God (1 Cor. 4:20), yet of the Son (Col. 1:13). In
the kingdom
of Glory: Christ will drink the fruit of the vine, “in My Father’s kingdom”
(Matt. 26:29),
yet it is also called “The everlasting kingdom of our Lord and Saviour
Jesus Christ” (2
Peter 1:11). Hence we read of “the kingdom of our God and the power of His
Christ”
(Rev. 12:10).
It may be inquired, Which aspect of the “kingdom” is here prayed for as yet
future?
Not God’s providential, since that has existed and continued from the beginning.
It must,
then, be the kingdom of His grace, which is consummated in the kingdom of glory.
There
is to be a voluntary surrender of the whole man—spirit and soul and body—to the
revealed
will of God, so that His rule over us is entire. The character or nature of this
reign
is summed up in three things: “the kingdom of God is . . . righteousness, peace,
and joy in
the Holy Spirit” (Rom. 14:17). First, Christ’s righteousness imputed, and then
the righteousness of a good conscience, the basis of which is our sanctification
by the Holy Spirit.
Second, peace: peace of conscience toward God, peace with His people, and with
all
creatures—under “peace” is included all the duties of love. Third, joy: which is
a fruit of
the other two—a delighting in God in all estates.
“Thy kingdom come.” This has a threefold force, for it applies to each aspect of
God’s
kingdom. First, to the external kingdom of grace: let Thy Gospel be preached,
the power
of Thy Spirit attend it, the Church be strengthened, Thy Cause on earth be
advanced, the
works of the Devil be destroyed. Second, to the internal and spiritual kingdom
of grace:
let Thy throne be set up in our heart, Thy laws be administered in our lives,
Thy name be
magnified by our walk. Third, to the kingdom of Glory: let the days be hastened
when
Satan and all his hosts shall be completely vanquished, when Thy people shall be
done
with sin forever, when Christ shall see the travail of His soul and be
satisfied.
God’s kingdom “comes” in the following degrees. First, when He gives to men the
outward means of salvation: Luke 11:20 and cf. 17:21. Second, when the Word
preached
enters the mind so that the mysteries of the Gospel are understood. Third, when
the
Spirit’s regeneration actually bring us into the kingdom or state of grace.
Fourth, at death,
when the soul is freed from all sin. Fifth, at the resurrection, when we are
fully glorified.
“O Lord, let Thy kingdom come to us who are strangers and pilgrims here on
earth: prepare
us for it and conduct us into it, that be yet outside to it; renew us by Thy
Spirit that
we may be subject to Thy will; confirm us who are in the way, that our souls
after this
life, and both soul and body in the day of judgment may be fully glorified: yea,
Lord, hasten
this glorification to us and all Thine elect” (W. Perkins).
We say again, Though this be the briefest petition, it is the most comprehensive
one.
In praying “Thy kingdom come,” we ask for the power and blessings of the Holy
Spirit to
attend the preaching of the Word, for the Church to be furnished with God-given
and
God-equipped officers, for the ordinances to be purely administered, for an
increase of
spiritual gifts and graces in its members, for the overthrow of Christ’s
enemies—and thus
that the kingdom of grace may be further extended till the whole of God’s elect
are
brought into it. By necessary implication, we pray that God will wean us more
and more
from the perishing things of this world.
In conclusion, let us point out some of the uses to which this petition should
be put.
First, failures to be bewailed and confessed by us. We are to own before God our
wretched estate by nature, whereby we are the servants of sin and so under
bondage to
Satan: Romans 7:14, 24. We are to mourn over the sad state of the world: its
woeful
transgressions of God’s Law, whereby He is so dishonoured and the kingdom of
Satan
furthered: Psalm 110:36, Mark 3:5. Second, we are to earnestly seek those graces
which
will influence our heart and lives whereby God’s kingdom is erected and
maintained, an
endeavouring to be so subject to Christ that we are wholly ruled by Him. Third,
duties to
be performed: we are to “bring forth the fruit” of the kingdom (Matt. 21:43,
Rom. 14:17),
and diligently use all the Divinely appointed means for the furthering of it.
Thus, the sum
of this petition is that God, and not sin and Satan, may reign over us.—A.W.P
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