Matthew 6:13

DISCOURSE: 1318THE LORD’S PRAYER

Matthew 6:13. For thine is the kingdom, and the power, and the glory, for ever Amen.

ON a review of the Lord’s Prayer, we cannot but be thankful that such a summary is here given us, not only because we are hereby instructed what to pray for, but are assured that, great as the petitions are, they shall all be granted, if we offer them up in faith. The conclusion of the prayer which we have now read, is not contained in St. Luke’s Gospel. But we must remember, that the prayer was given to the disciples at two different times, and on different occasions: and that in the one it might be contained, though it might be omitted in the other. Doubts indeed have been suggested whether it originally formed any part of the prayer before us: but, whilst the Latin versions and fathers omit it, it is found in most of the Greek manuscripts, and is quoted by most of the Greek fathers: from whence the translators of our Bible have admitted it as a part of the sacred text; as we also may safely do on their authority. Certain it is that there is in these words a perfect correspondence with the prayer itself; and that they admirably express the feelings of a devout soul. This may be understood in a twofold view;

I.

As a devout acknowledgment—

It is often called a doxology, or an ascription of praise to God: and in this view we may observe concerning it,

1.

That it accords with many other passages of Holy Writ—

[Such effusions of praise are frequent in the Holy Scriptures: indeed the very words appear to have been taken from that thanksgiving of David, which he uttered when both he and his people had been consecrating their offerings to the Lord for the building of his temple [Note: 1 Chronicles 29:10-13. Recite the passage.] — — — In the New Testament such doxologies abound. The Apostles frequently interrupt the thread of their argument, (if it can be called an interruption,) by breaking forth into rapturous expressions of praise and thanksgiving [Note: Galatians 1:5. 1 Timothy 1:17.]; and more frequently conclude their epistles with such tokens of grateful adoration [Note: Romans 16:27. 1 Peter 5:11. Jude, ver. 24, 25.]. Sometimes also we find, that, after pouring out their souls before God in prayer, the Apostles address their thanksgivings to him, just in the way that we are taught to do in the prayer before us [Note: Ephesians 3:14; Ephesians 3:20-21.]. The propriety therefore of addressing God in this manner is evident, since it is sanctioned by the example of the saints in all ages.]

2.

That it is well calculated for the use of the Christian Church—

[Every work of God, whether animate or inanimate, renders unto him a tribute of praise: the beauty and order of the whole creation, and the adaptation of every thing to its proper end, declares aloud the wisdom, the power, and the goodness of the Creator. But the people of God must be active in rendering praise to him; according to that distinction of the Psalmist, “All thy works praise thee, O God; and thy saints shall bless thee [Note: Psalms 145:10.].” The redeemed of the Lord are called upon to testify their obligations to him in this manner day and night [Note: Psalms 107:1-2; Psa 145:1-2 and Psalms 146:1-2.]: it is “comely” for them so to do [Note: Psalms 147:1.], and, “if they should hold their peace, the very stones would cry out against them.” And where shall we find words more proper for our use? They are so concise as to be easily remembered, and so comprehensive as to include every thing that we could wish to say. They are, in fact, an epitome of that song which saints and angels are singing in the realms above [Note: Revelation 5:13.] — — — and, if we offer them in a becoming manner, we shall have an earnest and foretaste of the heavenly bliss.

Nor is there a small emphasis to be laid on the word with which the prayer concludes. “Amen,” when annexed to praise and thanksgiving, denotes the full concurrence of the soul in all that has been uttered. In the fourth century, it was customary for the whole Church to utter this word aloud, in order to express their cordial assent to every thing that had been spoken; and at times, as St. Jerome tells us, the sound was like thunder [Note: “In Ecclesiis urbis Romζquasi tonitru cœleste audimus populum reboantem Amen.” Prζf. in Epist. ad Galat.]. As far as respects their earnestness, we approve of their custom: but we think that true devotion would be less clamorous: and we far prefer that mode adopted by the Church in the days of Nehemiah, when the earnestness was equally, but more suitably, expressed; being chastened and tempered with ardent affection and reverential awe [Note: Nehemiah 8:6.] — — —]

But we have observed that the words of our text may be also interpreted,

II.

As an humble plea—

Pleading with God is the very essence and perfection of prayer—[In all the more solemn addresses to the Deity recorded in the Scriptures, pleading bears a very conspicuous part. We must not however imagine that such a mode of prayer was adopted with a view to prevail upon God to grant what he was otherwise averse to give: we mistake the nature of prayer altogether, if we think that it has any such power, or is to be used for any such end. Prayer is rather intended to impress our own minds with a sense of our manifold necessities, and of our dependence upon God for a supply of them; and thus to prepare our souls for a grateful reception of the Divine favours: and consequently, the more urgent our prayers are, the more will these ends be answered; and God will be the more glorified by us, when he has imparted to us the desired benefits. It was with such views that Moses [Note: Exodus 32:11-13.], Jehoshaphat [Note: 2 Chronicles 20:5-12.], Hezekiah [Note: Isaiah 37:15-20.], and all the saints of old, presented their petitions, enforced and strengthened with the most urgent pleas [Note: Isaiah 51:9-10; Isa 63:15-19 and particularly Jeremiah 14:21-22.]. And it is impossible to feel our need of mercy, without following their example in this particular.]

As a plea, this part of the prayer admirably enforces every petition in it—[Great are the things which we have asked in it: and utterly unworthy are we to offer such petitions at the throne of grace: but God is a mighty Sovereign, who “may do what he will with his own,” and therefore may hear and answer us, though we be the meanest and the vilest of the human race. It is this idea which we express, when we say, “for thine is the kingdom.” The word for shews that it has respect to what goes before, and that we urge this consideration as a plea, to enforce the preceding petitions. Next to the sovereign right of God to answer us, we plead his power. Nothing short of omnipotence can effect the things which we desire of God in this prayer: but he is almighty, and all-sufficient: “with him all things are possible:” and we acknowledge our conviction, that “there is nothing too hard for him.” Lastly, we plead “the glory” which he will derive from granting all the things which we have prayed for; in the conversion and salvation of the world at large, and in every mercy vouchsafed to ourselves in particular, whether in the supply of our bodily wants, or in the pardon of our sins and the preservation of our souls. This sovereignty and this power are his immutable perfections; and this glory will result to him through all eternity, even “for ever” and ever.

Such considerations may well animate us in our addresses at the throne of grace, and encourage us in a further confirmation of our petitions by the word “Amen.”

We have already mentioned one sense of the word “Amen;” namely, that it is a full assent to all that has been uttered. But it has another meaning also, and imports a desire that the things which have been asked may be granted [Note: Revelation 22:20.]. In this latter sense it is often doubled, in order to express more strongly the ardour of that desire [Note: Psalms 72:18-19.]. Would we understand its just import? we may see it illustrated in the prayer of Daniel; where, having enforced his petitions by many urgent pleas, he comes at last to renew them all with redoubled ardour; not indeed by the word “Amen,” but in a more copious strain, expressive of the idea contained in it [Note: Daniel 9:17-19.].

In the Apostolic age the use of this word was universal in the Church: whilst one person addressed the Lord in the name of the whole assembly, all who were present added their “Amen,” and thereby made every petition and thanksgiving their own [Note: 1 Corinthians 14:16.]. Nor has the word lost its use and emphasis even in heaven: for the whole choir, both of saints and angels, are represented as using it in both the senses that we have mentioned; “saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen [Note: Revelation 7:11-12.].” O that, in adding our Amen to the prayer before us, we might resemble them; and so utter it now from our inmost souls, that we maybe counted worthy to utter it in full concert with them to all eternity!]