Every teacher knows the power of example.  He not only tells the child what to do and how to do it, but shows him how it really can be done.  In condescension to our weakness, our heavenly Teacher has given us the very words we are to take with us as we draw near to our Father.  We have in them a form of prayer in which there breathe the freshness and fullness of the Eternal Life.  So simple that the child can lisp it, so divinely rich that it comprehends all that God can give.  A form of prayer that becomes the model and inspiration for all other prayer, and yet always draws us back to itself as the deepest utterance of our souls before our God.

     'Our Father which art in heaven!'  To appreciate this word of adoration aright, I must remember that none of the saints had in Scripture ever ventured to address God as their Father.  The invocation places us at once in the centre of the wonderful revelation the Son came to make of His Father as our Father too.  It comprehends the mystery of redemption--Christ delivering us from the curse that we might become the children of God.  The mystery of regeneration--the Spirit in the new birth giving us the new life.  And the mystery of faith--ere yet the redemption is accomplished or understood, the word is given on the lips of the disciples to prepare them for the blessed experience still to come.

  The knowledge of God's Father-love is the first and simplest, but also the last and highest lesson in the school of prayer.

     The words are the key to the whole prayer, to all prayer.  It takes time, it takes life to study them; it will take eternity to understand them fully.  The knowledge of God's Father-love is the first and simplest, but also the last and highest lesson in the school of prayer.  It is in the personal relation to the living God, and the personal conscious fellowship of love with Himself, that prayer begins.  

     It is in the knowledge of God's Fatherliness, revealed by the Holy Spirit, that the power of prayer will be found to root and grow.  In the infinite tenderness and pity and patience of the infinite Father, in His loving readiness to hear and to help, the life of prayer has its joy.  O let us take time, until the Spirit has made these words to us spirit and truth, filling heart and life:  'Our Father which art in heaven.'  Then we are indeed within the veil, in the secret place of power where prayer always prevails.

     In true worship the Father must be first, must be all.

     'Hallowed be Thy name.'  There is something here that strikes us at once.  While we ordinarily first bring our own needs to God in prayer, and then think of what belongs to God and His interests, the Master reverses the order.  First, Thy name, Thy kingdom, Thy will; then, give us, forgive us, lead us, deliver us.  The lesson is of more importance than we think.  In true worship the Father must be first, must be all.  The sooner I learn to forget myself in the desire that HE may be glorified, the richer will the blessing be that prayer will bring to myself.  No one ever loses by what he sacrifices for the Father.

     This must influence all our prayer.  There are two sorts of prayer:  personal and intercessory.  The latter ordinarily occupies the lesser part of our time and energy.  This may not be.  Christ has opened the school of prayer specially to train intercessors for the great work of bringing down, by their faith and prayer, the blessings of His work and love on the world around.  There can be no deep growth in prayer unless this be made our aim.

   Jesus would train us to the blessed life of consecration and service, in which our interests are all subordinate to the Name, and the Kingdom, and the Will of the Father.   

     The little child may ask of the father only what it needs for itself; and yet it soon learns to say, Give some for sister, too.  But the grown-up son, who only lives for the father's interest and takes charge of the father's business, asks more largely, and gets all that is asked.  And Jesus would train us to the blessed life of consecration and service, in which our interests are all subordinate to the Name, and the Kingdom, and the Will of the Father.  O let us live for this, and let, on each act of adoration, Our Father! there follow in the same breath Thy Name, Thy Kingdom, Thy Will;--for this we look up and long.

     'Hallowed be Thy name.'  What name?  This new name of Father. The word Holy is the central word of the Old Testament; the name Father of the New.  In this name of Love all the holiness and glory of God are now to be revealed.  And how is the name to be hallowed?  By God Himself:  'I will hallow My great name which ye have profaned.'

    The children of the Father are here in the enemy's territory, where the kingdom, which is in heaven, is not yet fully manifested.   

     Our prayer must be that in ourselves, in all God's children, in presence of the world, God Himself would reveal the holiness, the Divine power, the hidden glory of the name of Father.  The Spirit of the Father is the Holy Spirit: it is only when we yield ourselves to be led of Him, that the name will be hallowed in our prayers and our lives.  Let us learn the prayer: 'Our Father, hallowed be Thy name.'

     'Thy kingdom come.'  The Father is a King and has a kingdom.  The son and heir of a king has no higher ambition than the glory of his father's kingdom.  In time of war or danger this becomes his passion; he can think of nothing else.  The children of the Father are here in the enemy's territory, where the kingdom, which is in heaven, is not yet fully manifested.  

   As the will is done, the kingdom of heaven comes into the heart.

     What more natural than that, when they learn to hallow the Father-name, they should long and cry with deep enthusiasm:  'Thy kingdom come.'  The coming of the kingdom is the one great event on which the revelation of the Father's glory, the blessedness of His children, the salvation of the world depends.  On our prayers too the coming of the kingdom waits.  Shall we not join in the deep longing cry of the redeemed:  'Thy kingdom come'?  Let us learn it in the school of Jesus.

     'Thy will be done, as in heaven, so on earth.'  This petition is too frequently applied alone to the suffering of the will of God.  In heaven God's will is done, and the Master teaches the child to ask that the will may be done on earth just as in heaven: in the spirit of adoring submission and ready obedience.  Because the will of God is the glory of heaven, the doing of it is the blessedness of heaven.  As the will is done, the kingdom of heaven comes into the heart.  And wherever faith has accepted the Father's love, obedience accepts the Father's will.  The surrender to, and the prayer for a life of heaven-like obedience, is the spirit of childlike prayer.

   Consecration to God and His will gives wonderful liberty in prayer for temporal things: the whole earthly life is given to the Father's loving care.

     'Give us this day our daily bread.'  When first the child has yielded himself to the Father in the care for His Name, His Kingdom, and His Will, he has full liberty to ask for his daily bread.  A master cares for the food of his servant, a general of his soldiers, a father of his child.  And will not the Father in heaven care for the child who has in prayer given himself up to His interests?  We may indeed in full confidence say: Father, I live for Thy honour and Thy work; I know Thou carest for me. Consecration to God and His will gives wonderful liberty in prayer for temporal things: the whole earthly life is given to the Father's loving care.

     'And forgive us our debts, as we also have forgiven our debtors.'  As bread is the first need of the body, so forgiveness for the soul.  And the provision for the one is as sure as for the other.  We are children but sinners too; our right of access to the Father's presence we owe to the precious blood and the forgiveness it has won for us.  Let us beware of the prayer for forgiveness becoming a formality:  only what is really confessed is really forgiven.

   ...as forgiven expresses the heavenward, so forgiving the earthward, relation of God's child.  

     Let us in faith accept the forgiveness as promised: as a spiritual reality, an actual transaction between God and us, it is the entrance into all the Father's love and all the privileges of children.  Such forgiveness, as a living experience, is impossible without a forgiving spirit to others: as forgiven expresses the heavenward, so forgiving the earthward, relation of God's child.  In each prayer to the Father I must be able to say that I know of no one whom I do not heartily love.

     'And lead us not into temptation, but deliver us from the evil one.'  Our daily bread, the pardon of our sins, and then our being kept from all sin and the power of the evil one, in these three petitions all our personal need is comprehended.  The prayer for bread and pardon must be accompanied by the surrender to live in all things in holy obedience to the Father's will, and the believing prayer in everything to be kept by the power of the indwelling Spirit from the power of the evil one.

    ...the Father all to the child, the Father all for the child.  

     Children of God! it is thus Jesus would have us to pray to the Father in heaven.  O let His Name, and Kingdom, and Will, have the first place in our love; His providing, and pardoning, and keeping love will be our sure portion.  So the prayer will lead us up to the true child-life: the Father all to the child, the Father all for the child.  

     We shall understand how Father and child, the Thine and the Our, are all one, and how the heart that begins its prayer with the God-devoted Thine, will have the power in faith to speak out the Our, too.  Such prayer will, indeed, be the fellowship and interchange of love, always bringing us back in trust and worship to Him who is not only the Beginning but the End: 'For Thine Is the Kingdom, and the Power, and the Glory; Forever and Ever, Amen.'  Son of the Father, teach us to pray, 'Our Father.'

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     O Thou who art the only-begotten Son, teach us, we beseech Thee, to pray, 'Our Father.'   We thank Thee, Lord, for these Living Blessed Words which Thou has given us.  We thank Thee for the millions who in them have learnt to know and worship the Father, and for what they have been to us.  Lord! it is as if we needed days and weeks in Thy school with each separate petition; so deep and full are they.  But we look to Thee to lead us deeper into their meaning:  do it, we pray Thee, for Thy Name's sake; Thy name is Son of the Father.

     Lord!  Thou didst once say:  'No man knoweth the Father save the Son, and he to whom the Son willeth to reveal Him.'  And again:  'I made known unto them Thy name, and will make it known, that the love wherewith Thou hast loved Me may be in them.'  Lord Jesus! reveal to us the Father.  

Then shall we apprehend Thy teaching...

     Let His name, His infinite Father-love, the love with which He loved Thee, according to Thy prayer, Be In Us.  Then shall we say aright, 'Our Father!'  Then shall we apprehend Thy teaching, and the first spontaneous breathing of our heart will be: 'Our Father, Thy Name, Thy Kingdom, Thy Will.'  And we shall bring our needs and our sins and our temptations to Him in the confidence that the love of such a Father care for all.

Blessed Lord! we are Thy scholars, we trust Thee; do teach us to pray, 'Our Father.'  Amen.

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Copyright © 2001 S.G.P. All rights reserved.

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