Matthew 6:10

When we pray "thy will be done on earth as it is in heaven," we do not imply that anyone could prevent the fulfillment of God's will or that he needs our prayer to accomplish his will. Rather, we pray that his will be done in all. Think of heaven and earth as a picture of our very selves, spirit and flesh. The sense of the petition is the same, namely, that in us (as spirit and flesh, as heaven and earth combined) the will of God may be done on earth as it is in heaven. Now, what does God will more than that we ourselves walk according to his ways? We ask therefore that he supply us with the energy of his own will and the capacity to do it, that we may be saved, both in heaven and on earth. The sum of his will is the salvation of those whom he has adopted.

(Verse 10) Your kingdom come. This can mean either a general prayer for the kingdom of the whole world, that the devil may stop reigning in the world, or that God may reign in each individual, and sin may not reign in the mortal body of humankind (Rom. VI). At the same time, we must consider that it requires great courage and a pure conscience to ask for the kingdom of God and not fear judgment. Thy will be done, on earth as it is in heaven. Just as the angels serve thee blamelessly in heaven, so may men serve thee on earth. Let those be ashamed of this opinion who daily lie about there being disturbances in heaven. For what benefit is the likeness of heaven to us, if there is also sin in heaven?

These words, As in heaven so in earth, must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.

(Collat. ix. 19.) Or; because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.

13. There follows in the prayer, Thy kingdom come. We ask that the kingdom of God may be set forth to us, even as we also ask that His name may be sanctified in us. For when does God not reign, or when does that begin with Him which both always has been, and never ceases to be? We pray that our kingdom, which has been promised us by God, may come, which was acquired by the blood and passion of Christ; that we who first are His subjects in the world, may hereafter reign with Christ when He reigns, as He Himself promises and says, "Come, ye blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world."35 Christ Himself, dearest brethren, however, may be the kingdom of God, whom we day by day desire to come, whose advent we crave to be quickly manifested to us. For since He is Himself the Resurrection,36 since in Him we rise again, so also the kingdom of God may be understood to be Himself, since in Him we shall reign. But we do well in seeking the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has already renounced the world, is moreover greater than its honours and its kingdom. And therefore he who dedicates himself to God and Christ, desires not earthly, but heavenly kingdoms. But there is need of continual prayer and supplication, that we fall not away from the heavenly kingdom, as the Jews, to whom this promise had first been given, fell away; even as the Lord sets forth and proves: "Many," says He, "shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. […]

(ubi sup.) For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification. (Tr. vii. 8.) Or; it is that kingdom which was promised to us by God, and bought with Christ's blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ. (ubi sup.) The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God's kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven. (ubi sup.) We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God's aid and protection; for no man is strong by his own strength, but is safe in the indulgence and pity of God.

"Thy kingdom come." And this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that "even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body." For he who hath this fondness, can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity. "Thy will be done in earth, as it is in Heaven." Behold a most excellent train of thought! in that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For ye must long, saith He, for heaven, and the things in heaven; however, even before heaven, He hath bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. […]

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

The third gift which the Holy Spirit works in us is called the gift of knowledge. The Holy Spirit not only gives us the gift of fear and the gift of piety (which is a sweet affection for God, as we have said); but He …

"Thy kingdom come." This refers to the second coming. He whose clean conscience renders him bold prays that the resurrection and the judgement will come. "Thy will be done on earth as it is in heaven." Just as the angels do Thy will, the Lord …

For those things which pertain to divine honor and the reward of the homeland are three, namely the understanding of truth, the reverence of majesty, and the concord of will. It is either the attainment of the supremely exalted, which makes kings and through which …

In the second petition, piety is sought, when he says: "Thy kingdom come." In the second, the consummation of human salvation is sought, which is not obtained except through the gift of piety: "judgment without mercy shall be done to him who has not shown …

Thy kingdom come. This petition can correspond either to the gift of understanding, which cleanses the heart, or to the gift of piety. Thy kingdom come. According to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe this is the literal …

(ord.) It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.

The Holy Spirit makes us love, desire and pray rightly; and instills in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is a devout and loving affection for …

You should desire three things from God, and they concern yourself. The first is that you may arrive at eternal life. And you pray for this when you say: "Thy kingdom come." The second is that you will do the will of God and His …

Thy kingdom come,.... The form of expression used by the ancient Jews, relating to this article, before the coming of Christ, doubtless was, as it now stands in their prayers (r), מלכות משיחך יבא, "the kingdom of thy Messiah come".

This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach-- the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come.

Thy kingdom come - The ancient Jews scrupled not to say: He prays not at all, in whose prayers there is no mention of the kingdom of God. Hence, they were accustomed to say, “Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people.” The universal sway of the scepter of Christ: - God has promised that the kingdom of Christ shall be exalted above all kingdoms. Dan 7:14-27. That it shall overcome all others, and be at last the universal empire. Isa 9:

‘Thy will be done in earth, as it is in heaven.’Matthew 6:10. OUR Father’s will shall certainly be done, for the Lord ‘doeth according to his will in the army of heaven, and among the inhabitants of the earth.’ Let us adoringly consent that it shall be so, desiring no alteration therein. That ‘will’ may cost us dear; yet let it never cross our wills: let our minds be wholly subjugated to the mind of God.

Thy kingdom come--The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as many as have been brought into hearty subjection to His gracious scepter, and of which His Son Jesus is the glorious Head.

These verses are few in number, and soon read, but they are of immense importance. They contain that wonderful pattern of prayer with which the Lord Jesus has supplied his people, commonly called the Lord’s Prayer. Perhaps no part of Scripture is so well known as this. Its words are familiar wherever Christianity is found. Thousands, and tens of thousands, who never saw a Bible or heard the pure Gospel are acquainted with the “Our Father,” or “Paternoster.”

These verses are few in number, and soon read, but they are of immense importance. They contain that wonderful pattern of prayer with which the Lord Jesus has supplied his people, commonly called the Lord’s Prayer. Perhaps no part of Scripture is so well known as this. Its words are familiar wherever Christianity is found. Thousands, and tens of thousands, who never saw a Bible or heard the pure Gospel are acquainted with the “Our Father,” or “Paternoster.” Happy would it be for the world if this prayer was as well known in the spirit as it is in the letter. No part of Scripture is so full and so simple at the same time as this. It is the first prayer we learn to offer up when we are little children: here is its simplicity. It contains the germ of everything which the most advanced saint can desire: here is its fullness. The more we ponder every word it contains, the more we shall feel this prayer is of God. The Lord’s Prayer consists of ten parts or sentences. There is one declaration of the Being to whom we pray; there are three prayers respecting his name, his kingdom and his will; there are four prayers respecting our daily wants, our sins or weakness, and our dangers; there is one profession of our feeling towards others; there is one concluding ascription of praise. In all these parts we are taught to say “we” and “our.” We are to remember others as well as ourselves. On each of these parts a volume might be written. We must content ourselves at present with taking up sentence after sentence, and marking out the lessons which each sentence contains. The first sentence declares to whom we are to pray to: “Our Father which art in heaven.” We are not to pray to saints and angels, but to the everlasting Father, the Father of spirits, the Lord of heaven and earth. We call him Father in the lowest sense, as our Creator: as St.

‘Thy will be done in earth, as it is in heaven.’Matthew 6:10. OUR Father’s will shall certainly be done, for the Lord ‘doeth according to his will in the army of heaven, and among the inhabitants of the earth.’ Let us adoringly consent that it shall be so, desiring no alteration therein. That ‘will’ may cost us dear; yet let it never cross our wills: let our minds be wholly subjugated to the mind of God. That ‘will’ may bring us bereavement, sickness, and loss; but let us learn to say, ‘It is the Lord: let him do what seemeth him good.’ We should not only yield to the divine will, but acquiesce in it so as to rejoice in the tribulation which it ordains. This is a high attainment, but we set ourselves to reach it. He that taught us this prayer used it himself in the most unrestricted sense. When the bloody sweat stood on his face, and all the fear and trembling of a man in anguish were upon him, he did not dispute the decree of the Father, but bowed his head and cried, ‘Nevertheless, not as I will, but as thou wilt.’ When we are called to suffer bereavements personally, or when, as a holy brotherhood, we see our best men taken away, let us know that it is well, and say most sincerely, ‘The will of the Lord be done.’ God knows what will best minister to his gracious designs. To us it seems a sad waste of human life that man after man should go to a malarious region, and perish in the attempt to save the heathen: but infinite wisdom may view the matter very differently. We ask why the Lord does not work a miracle, and cover the heads of his messengers from the death shaft? No reason is revealed to us, but there is a reason, for the will of the great Father is the sum of wisdom. Reasons are not made known to us, else were there no scope for our faith; and the Lord loves that this noble grace should have ample room and verge enough.

It is a foundation of the praying life: its introduction and its continuing basis. It is an enduring framework for all praying.

Since it is lawful to pray for the coming of the kingdom, it is lawful also to pray for the coming of the revolution that shall restore the kingdom. It is lawful to hope to hear the wind of Heaven in the trees. It is …