Katechismus

As for Lord's Day Forty-Seven, the following is from Thomas Watson's The Lord's Prayer, commentary on the Westminster Shorter Catechism available for purchase here. He has treated the subject so richly (nearly 100 pages on the second petition alone!), there's not much I could add!

Question 123

What kingdom then is meant when we say, ‘Thy kingdom come’? Positively a twofold kingdom is meant.

1. The kingdom of grace, which God exercises in the consciences of his people. This is regnum Dei micron. God’s lesser kingdom. When we pray, ‘Thy kingdom come,’ we pray that the kingdom of grace may be set up in our hearts and increased.
   
   
2. We pray also, that the kingdom of glory may hasten, and that we may, in God’s good time be translated into it. These two kingdoms of grace and glory, differ not specifically, but gradually; they differ not in nature, but in degree only. The kingdom of grace is nothing but the beginning of the kingdom of glory. The kingdom of grace is glory in the seed, and the kingdom of glory is grace in the flower. The kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian. The kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, grace and glory, that there is no passing into the one but by the other. At Athens there were two temples, a temple of virtue and a temple of honour; and there was no going into the temple of honour, but through the temple of virtue; so the kingdoms of grace and glory are so closely joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory, but never look after grace; but these two, which God has joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory.

I. The first thing implied in this petition, ‘Thy kingdom come,’ is that we are in the kingdom of darkness. We pray that we may be brought out of the kingdom of darkness. The state of nature is a kingdom of darkness, where sin is said to reign. Rom 6: 12. It is called, ‘the power of darkness. ’ Col 1: 13. Man, before the fall, was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the kingdom of darkness.

II. The second thing implied is ’ Thy kingdom come,’ is that we pray against the devil’s kingdom; that his kingdom may be demolished in the world. His kingdom stands in opposition to Christ’s kingdom; and when we pray, ‘Thy kingdom come,’ we pray against Satan’s kingdom. He has a kingdom: he got it by conquest: he conquered mankind in paradise. He has his throne. ‘Thou dwellest where Satan’s seat is.’ Rev 2: 13. His throne is set up in the hearts of men; he does not care for their purses, but their hearts. He is served upon the knee. Eph 2: 2. ‘They worshipped the dragon,’ that is, the devil. Rev 13: 4. Satan’s empire is very large. Most kingdoms in the world pay tribute to him. His kingdom has two qualifications or characters: [1] It is regnum nequitiae: a kingdom of impiety. [2] It is regnum servitutis: a kingdom of slavery.

When we pray, ‘Thy kingdom come,’ we pray that the kingdom of grace may come into our hearts. This is regnum Dei mikron, God’s lesser kingdom. ‘The kingdom of God is righteousness.’ Rom 14: 17. ‘The kingdom of God is within you.’ Luke 17: 21. Why is grace called a kingdom? Because, when grace comes, there is a kingly government set up in the soul. Grace rules the will and affections, and brings the whole man in subjection to Christ; it kings it in the soul, sways the sceptre, subdues mutinous lusts, and keeps the soul in a spiritual decorum.

(1) Because, till the kingdom of grace come, we have no right to the covenant of grace.

(2) Unless the kingdom of grace be set up in our hearts, our purest offerings are defiled.

(3) We had need pray that the kingdom of grace may come, because until this kingdom come into our hearts, we are loathsome in God’s eyes.

(4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. John 8: 44.

(5) Before the kingdom of grace be set up in men’s hearts, the kingdom of Satan is set up in them.

(6) Till the kingdom of grace comes, a man is exposed to the wrath of God.

How may we know positively that the kingdom of grace is set up in us?

In general, by having a metamorphosis or change wrought in the soul, which is ca]led the ‘new creature.’ 2 Cor 5: 17. The faculties are not new, but there is a new nature; as the strings of a lute are the same, but the tune is altered. When the kingdom of grace is set up, there is light in the mind, order in the affections, pliableness in the will, tenderness in the conscience. They who can find no change of heart, are the same as they were; as vain, as earthly, as unclean as ever; there is no sign of God’s kingdom of grace in them.

More particularly we may know the kingdom of grace is set up in our hearts. (1) By having unfeigned desires after God, which is the smoking flax that Christ will not quench. A true desire of grace is grace: by the beating of this pulse we conclude there is life. ‘O Lord, let thine ear be attentive to the prayer of thy servants who desire to fear thy name.’ Neh 1: 11. But may not a hypocrite have good desires? ‘Let me die the death of the righteous.’ Num 23: 10. Unfeigned desires evidence the kingdom of God within a man.

V. We pray that the kingdom of glory may hasten, and that God would in his due time translate us into it.

[1] By this kingdom is meant, that glorious estate which the saints shall enjoy when they shall reign with God and angels for ever. If a man stand upon the sea-shore, he cannot see all the dimensions of the sea, its length, breadth, and depth, yet he may see it is of vast extension, so, though the kingdom of heaven be of that incomparable excellence, that neither tongue of man or angels can express, yet we may conceive of it to be an exceeding glorious thing, such as the eye has not seen.

Concerning the kingdom of heaven I shall show what it implies, and what it imports.

First, it implies a blessed freedom from all evil.

A second thing in the kingdom of heaven is, a glorious fruition of all good.

[6] We should pray earnestly, ‘Thy kingdom come.’

(1) Because it is a kingdom worth praying for.

(2) We must pray for this kingdom of glory, because God will not bestow it on any without prayer.

(3) We must pray that the kingdom of glory may come, that by going into it we may make an end of sinning.

What, then, must we do?

(1) If we would not come short of this heavenly kingdom, let us be much in the exercise of self-denial. ‘If any man will come after me, let him deny himself.’ Matt 16: 24.

(2) The second means for obtaining the kingdom is serious consideration. Most men fall short of heaven for want of consideration. We should often consider what a kingdom heaven is. In particular in this celestial kingdom are two things. A stately palace, and a royal feast.

(3) The third means for obtaining this kingdom is to keep up daily prayer. Prayer inflames the affections, and oils the wheels of endeavour; it prevails with God, unlocks his bowels, and then he unlocks heaven. All that have got to heaven have crept thither upon their knees.

(4) If you would obtain the heavenly kingdom, get a love to heaven. Love puts a man upon the use of all means to enjoy the thing loved.

(5) If you would obtain the kingdom of heaven, make religion your business. If ever we would have heaven, we must look upon it as our main concern; other things do but concern our livelihood, this concerns our salvation.

(7) If you would obtain the kingdom, embrace all seasons and opportunities for your soul’s welfare. ‘Redeeming the time.’ Eph 5: 16. Opportunity is the cream of time; improving seasons of grace is as much as our salvation is worth.

(9) If you would arrive at the heavenly kingdom, get these three graces, which will undoubtedly bring your thither.

[1] Divine knowledge.

[2] Faith.

[3] Love to God.

(12) If we would arrive at the heavenly kingdom, let us cherish the motions of God’s Spirit in our hearts. How nearly therefore does it concern us to make much of the motions of the Spirit — motions to prayer, motions to repentance.

The following is from Thomas Watson's The Lord's Prayer, commentary on the Westminster Shorter Catechism available for purchase here. He has treated the subject so richly, there's not much I could add!

I. What is meant by God’s name?

[1] His essence. ‘The name of the God of Jacob defend thee’ (Psa 20: 1); that is, the God of Jacob defend thee.

[2] Anything by which he may be known. As a man is known by his name; so by his attributes of wisdom, power, holiness, and goodness, God is known as by his name.

II. What is meant by hallowing God’s name?

To hallow, is a communi separare, to set apart a thing from the common use, to some sacred end. As the vessels of the sanctuary were said to be hallowed, so, to hallow God’s name, is to set it apart from all abuses, and to use it holily and reverently. In particular, hallowing God’s name is to give him high honour and veneration, and render his name sacred. We can add nothing to his essential glory; but we are said to honour and sanctify his name when we lift him up in the world, and make him appear greater in the eyes of others. When a prince is crowned, there is something added really to his honour; but when we crown God with our triumphs and hallelujahs there is nothing added to his essential glory. He cannot be greater than he is, only we may make him appear greater in the eyes of others.

III. When may we be said to hallow and sanctify God’s name?

[1] When we profess his name. Our meeting in his holy assembly is an honour done to his name. This is good, but it is not enough. All that wear God’s livery by profession are not true servants; there are some professors against whom Christ will profess at the last day. ‘I will profess I never knew you.’ Matt 7: 23. Therefore, to go a little further:

[2] We hallow and sanctify God’s name when we have a high appreciation and esteem of him, and set him highest in our thoughts. The Hebrew word to honour, signifies to esteem precious: we conceive of God in our minds as the most super excellent and infinite good; we see in him a constellation of all beauties and delights; we adore him in his glorious attributes, which are the several beams by which his divine nature shines forth; we adore him in his works, which are bound up in three great volumes — creation, redemption, and providence. We hallow and sanctify his name when we lift him highest in our souls; we esteem him a supereminent and incomprehensible God.

[3] We hallow and sanctify his name when we trust in it. ‘We have trusted in his holy name.’ Psa 33: 21. No way can we bring more revenues of honour to God, or make his crown shine brighter, than by confiding in him. Abraham ‘was strong in faith, giving glory to God.’ Rom 4: 20. Here was hallowing God’s name. Unbelief stains God’s honour and eclipses his name. ‘He that believeth not God has made him a liar’ (1 John 5: 10); So faith glorifies and hallows his name. The believer trusts his best jewels in God’s hands. ‘Into thine hand I commit my spirit.’ Psa 31: 5. Faith in a Mediator does more honour, and sanctifies God’s name more, than martyrdom or the most sublime acts of obedience.

[4] We hallow and sanctify God’s name when we never make mention of it but with the highest reverence. His name is sacred, and it must not be spoken of but with veneration. When the Scripture speaks of God, it gives him his titles of honour. ‘Blessed be the most high God.’ Gen 14: 20. ‘Blessed be thy glorious name, which is exalted above all praise.’ Neh 9: 5. To speak vainly or slightly of God is profaning his name, and is taking his name in vain. By giving God his venerable titles, we hang his jewels on his crown.

[5] We hallow and sanctify God’s name when we love his name. ‘Let them that love thy name be joyful.’ Psa 5: 11. The love which honours God’s name must be special and discriminating love — the cream and flower of our love; such as we give to none besides; as the wife honours her husband by giving him such love as she gives to none else — a conjugal love. Thus we hallow God’s name by giving him such love as we give to none else — a love joined with worship. ‘He is thy Lord; and worship thou him.’ Psa 45: 2.

[6] We hallow and sanctify God’s name when we give him a holy and spiritual worship. (1) When we give him the same kind of worship that he has appointed. ‘I will be sanctified in them that come nigh me:’ that is, I will be sanctified with that very worship I have appointed. Lev 10: 3. It is the purity of worship that God loves better than the pomp. It dishonours his name to bring anything into his worship which he has not instituted; as if he were not wise enough to appoint the manner in which he will be served. Men prescribe to him and super add their inventions; which he looks upon as offering strange fire, and as a high provocation. (2) When we give to God the same heart devotion in worship that he has appointed. ‘Fervent in spirit; serving the Lord.’ Rom 12: 11. The word for fervent is a metaphor, which alludes to water that seethes and boils over; to signify that our affections should boil over in holy duties. To give God outside worship, and not the devotion of the heart, instead of hallowing and sanctifying him in an ordinance, is to abuse him; as if one calls for wine and you give him an empty glass. It is to deal with God as Prometheus did with Jupiter, who did eat the flesh and present Jupiter with nothing but bones covered over with skin. We hallow God’s name and sanctify him in an ordinance when we give him the vitals of religion, and a heart flaming with zeal.

[7] We hallow and sanctify God’s name when we hallow his day. ‘Hallow ye the sabbath day.’ Jer 17: 22. Our Christian Sabbath, which comes in the room of the Jews’ Sabbath, is called the Lord’s day. Rev 1: 10. It was anciently called dies lucis, a day of light, wherein Christ the Sun of Righteousness shines in an extraordinary manner. It is an honour done to God to hallow his Sabbath. (1) We must rest on this day from all secular works. ‘Bring in no burden on the sabbath day.’ Jer 17: 24. As when Joseph would speak with his brethren he thrust out the Egyptians; so when we would converse with God on this day, we must thrust out all earthly employments. Mary Magdalene refused to anoint Christ’s dead body on the sabbath day. Luke 23: 56. She had before prepared her ointment and spices, but came not to the sepulchre till the Sabbath was past; she rested on that day from civil work, even the commendable and glorious work of anointing Christ’s dead body. (2) We must in a solemn manner devote ourselves to God on this day; we must spend the whole day with God. Some will hear the word, but leave all their religion at church; they do nothing at home, they do not pray or repeat the word in their houses, and so rob God of a part of his day. It is lamentable to see how God’s day is profaned. Let no man think God’s name is hallowed while his Sabbath is broken.

[8] We hallow and sanctify God’s name when we ascribe the honour of all we do to him. ‘Give unto the Lord the glory due unto his name.’ Psa 96: 8. Herod, instead of hallowing God’s name, dishonoured it by assuming that praise to himself which was due to God only. Acts 12: 23. We ought to take the honour from ourselves and give it to God. ‘I laboured more abundantly than they all;’ one would think this had savoured of pride: but the apostle pulls the crown from his own head and sets it upon the head of free grace: ‘Yet not I, but the grace of God which was with me.’ 1 Cor 15: 10. If a Christian has any assistance in duty, or victory over temptation, he rears up a pillar and writes upon it, Hucusque adjuvavit Deus. ‘Hitherto the Lord has helped me.’ John the Baptist transferred all the honour from himself to Christ; he was content to be eclipsed that Christ might shine the more. ‘He that comes after me is preferred before me.’ John 1: 15. I am but the herald, the voice of one crying; he is the prince. I am but a lesser star; he is the sun. I baptise with water only; he with the Holy Ghost. This is hallowing God’s name, when we transfer all honour from ourselves to God. ‘Not unto us, O Lord, not unto us, but unto thy name give glory.’ Psa 115: 1. The king of Sweden wrote this motto on the battle at Leipsic, Ista a Domino facta sunt — the Lord has wrought this victory for us.

[9] We hallow and sanctify God’s name by obeying him. How does a son more honour his father than by obedience? ‘I delight to do thy will, O my God.’ Psa 40: 8. The wise men showed honour to Christ, not only by bowing the knee to him, but by presenting him with gold and myrrh. Matt 2: 11. We hallow God’s name, not only by lifting up our eyes and hands to heaven and bowing the knee in prayer, but by presenting him with golden obedience. As the factor trades for the merchant, so we trade for God and lay out our strength in his service. It was a saying of Dr Jewel, ‘I have spent and exhausted myself in the labours of my holy calling.’ ‘To obey is better than sacrifice.’ The cherubim representing the angels are set forth with their wings displayed, to show how ready they are to do service to God. To obey is angelic; to pretend honour to God’s name, and yet not obey, is but a devout compliment. Abraham honoured God by obedience; he was ready to sacrifice his son, though the son of his old age, and a son of the promise. ‘By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee.’ Gen 22: 16, 17.

[10] We hallow and sanctify God’s name when we lift up his name in our praises. God is said to sanctify, and man is said to sanctify. God sanctifies us by giving us grace; and we sanctify him by giving him praise. What were our tongues given for but to be organs of God’s praise? ‘Let my mouth be filled with thy praise and with thy honour all the day.’ Psa 71: 8. ‘Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever.’ Rev 5: 13. Thus God’s name is hallowed and sanctified in heaven; the angels and glorified saints are singing hallelujahs. Let us begin the work of heaven here. David sang forth God’s praises and doxologies in a most melodious manner, and was, therefore, called the sweet singer of Israel. 2 Samuel 23: 1. Praising God is hallowing his name; it spreads his renown; it displays the trophies of his excellency; it exalts him in the eyes of others. ‘Whose offereth praise glorifieth me.’ Psa 123. This is one of the highest and purest acts of religion. In prayer we act like men; in praise we act like angels. Praise is the music of heaven, and a work fit for a saint. ‘Let the saints be joyful: let the high praises of God be in their mouth.’ Psa 149: 5, 6. None but saints can in a right manner thus hallow God’s name by praising him. As everyone has not skill to play on the viol and organ, so every one cannot rightly sound forth God’s harmonious praises; only the saints can do it; they only can make their tongue and heart join in concert. ‘I will praise the Lord with my whole heart.’ Psa 111: 1. ‘He was extolled with my tongue.’ Psa 66: 17. Here was joining in concert. This hallowing God’s name by praise is very becoming a Christian. It is unbecoming to murmur, which is dishonouring God’s name; but it becomes the saints to be spiritual choristers, singing forth the honour of his name. It is called the ‘garment of praise.’ Isa 61: 3. How comely and handsome is this garment of praise for a saint to wear! ‘Praise is comely for the upright.’ Psa 33: 1. Especially is it a high degree of hallowing God’s name when we can speak well of him and bless him in an afflicted state. ‘The Lord has taken away; blessed be the name of the Lord.’ Job 1: 21. Many will bless God when he gives, but to bless him when he takes away, is in a high degree to honour him and hallow his name. Let us thus magnify God’s name. Has he not given us abundant matter for praising him? He has given us grace, a mercy spun and woven out of his bowels; and he intends to crown grace with glory. This should make us hallow his name by being trumpets for his praise.

[11] We hallow and sanctify God’s name when we sympathise with him; when we grieve when his name suffers. (1) We lay to heart his dishonour. How was Moses affected with God’s dishonour! He broke the tables. Exod 32: 19. We grieve to see God’s Sabbaths profaned, his worship adulterated, the wine of truth mingled with error. (2) We grieve when God’s church is brought low, because his name suffers. Nehemiah lays to heart the miseries of Sion; his complexion begins to alter, and he looks sad. ‘Why is thy countenance sad?’ Neh 2: 2. What! sad, when the king’s cup-bearer, and wine is so near! Oh! but it fared ill with the church of God, and religion seemed to lose ground, and God’s name suffered; therefore Nehemiah grows weary of the court; he leaves his wine and mingles his drink with weeping. Such holy sympathy and grieving when God’s name suffers, he esteems as honouring and sanctifying his name. Hezekiah grieved when the king of Assyria reproached the living God. He went to the temple, and spread the letter of blasphemy before the Lord. Isa 37: 17. He no doubt watered the letter with his tears; he seemed not to be so much troubled at the fear of losing his own life and kingdom, as that God should lose his glory.

[12] We hallow and sanctify God’s name when we give the same honour to God the Son that we give to God the Father. ‘That all men should honour the Son, even as they honour the Father.’ John 5: 23. The Socinians deny Christ’s divinity, saying that he is a mere man: which is to make him below the angels. The human nature, considered in itself, is below the angelic, and thus they reflect dishonour upon the Lord of glory. Psa 8: 5. We must give equal honour to the Son as to the Father; we must believe Christ’s deity; he is the picture of his Father’s glory. Heb 1: 3. If the Godhead be in Christ, he must needs be God; but the Godhead shines in him. ‘In him dwelleth all the fulness of the Godhead bodily;’ therefore, he is God. Col 2: 9. How could these divine titles be given to Christ as omnipotence, in Heb 1: 3; ubiquity, in Matt 28: 20; a power of sealing pardons in Matt 9: 6; co-equality with God the Father, both in power and dignity, in John 5: 21, 23, if he were not crowned with the Deity? When we believe Christ’s Godhead, and build our hope of salvation on the corner-stone of his merit; when we see neither the righteousness of the law, nor of angels, can justify, but flee to Christ’s blood as to the altar of refuge; this is honouring and sanctifying God’s name. God never thinks his name hallowed unless his Son be honoured.

[13] We hallow God’s name by standing up for his truths. Much of God’s glory lies in his truths. His truths are his oracles. He intrusts us with his truths as a treasure; we have not a richer jewel to intrust him with than our souls, nor has he a greater jewel to intrust us with than his truths. His truths set forth his glory. When we are zealous advocates for his truths, it is an honour done to his name. Athanasius was called the bulwark of truth; he stood up in the defence of God’s truths against the Asians, and so was a pillar in the temple of God. We had better have truth without peace, than peace without truth. It concerns the sons of Zion to stand up for the great doctrines of the gospel; as the doctrine of the Trinity, the hypostatical union, justification by faith, and the saints’ perseverance. We are bid to contend earnestly, to strive as in an agony for the faith, that is the doctrine of faith. Jude 3. This contending for the truth, brings great revenues to heaven’s exchequer; and hallows God’s name. Some can contend for ceremonies, but not for the truth. We should count him unwise that should contend for a box of counters more than for his box of title-deeds.

[14] We hallow and sanctify God’s name by making as many proselytes as we can to him; when, by all holy expedients, counsel, prayer, example, we endeavour the salvation of others. How did Monica, Augustine’s mother, labour for his conversion! She had sorer pangs in travail for his new birth than for his natural birth. It is hallowing God’s name when we diffuse the sweet savour of godliness, and propagate religion to others; when not only we ourselves honour God, but are instruments to make others honour him. Certainly when the heart is seasoned with grace, there will be an endeavour to season others. God’s glory is as dear to a saint as his own salvation; and that this glory may be promoted he endeavours the conversion of souls. Every convert is a new member added to Christ. Let us then hallow God’s name by labouring to advance piety in others; especially let us endeavour that those who are nearly related to us, or are under our roof, may honour God. ‘As for me and my house, we will serve the Lord.’ Josh 24: 15. Let us make our houses Bethels, places where God’s name is called upon. ‘Salute Nymphas, and the church that is in his house.’ Col 4: 15. Let the parent endeavour that his children may honour God, and the master that his servants may honour him. Read the Word, drop holy instruction, perfume your houses with prayer. The Jews had sacrifices in their families as well as in the tabernacle. Exod 12: 3. This is hallowing God’s name when we make proselytes to him, and endeavour that all under our charge should honour and sanctify his name.

[15] We hallow God’s name when we prefer the honour of his name before the dearest things. (1) When we prefer the honour of God’s name before our own credit. The saints of old have, for the honour of God, been willing to endure reproach. ‘For thy sake I have borne reproach.’ Psa 69: 7. David cared not what reproach he suffered, so God’s name might not suffer. The prophet Elijah was called in derision, the ‘hairy prophet;’ and the prophet Isaiah ‘the bearer of burdens;’ and the prophet Zephaniah, ‘the bitter prophet;’ but they wound these reproaches as a crown about their head. The honour of God’s name was dearer to them than their own honour. Moses esteemed the reproach of Christ greater riches than the treasures of Egypt. Heb 11: 26. The apostles went away rejoicing that they were counted worthy to suffer shame for the name of Christ! that they were graced so far as to be disgraced for the name of Christ. Acts 5: 41. We hallow God’s name when we are content to have our name eclipsed, that his name may shine the more. (2) When we prefer the honour of God’s name before our worldly profit and interest. ‘We have forsaken all, and followed thee.’ Matt 19: 27. When these two, God and estate, come in competition, we would rather let estate go than God’s love and favour. Thus that noble Marquis of Vice parted with a fair estate, using these words, ‘Let their money perish with them, that count all the gold and silver in the world worth one hour’s communion with Jesus Christ.’ (3) When we prefer the honour of God’s name before our own life. ‘For thy sake we are killed all the day long.’ Rom 8: 36. The honour done to God’s name is not by bringing the outward pomp and glory to him as we do to kings, but it comes in another way, and that is by the sufferings of his people. When the world sees how entirely his people love him, that they will die in his service, it exalts and honours his name. God’s crown flourishes in the ashes of his martyrs. Basil speaks of a virgin, condemned to the fire, who having her life and estate offered her, if she would bow to the idol, answered, Valeat vita, pereat pecunia: Let life and money go, welcome Christ. When God’s glory weighs heaviest in the balance, and we are willing to suffer the loss of all rather than God’s name should suffer, we do, in a high degree, hallow God’s name.

[16] We hallow and sanctify God’s name by a holy conversation. ‘Ye are a royal priesthood, a peculiar people; that ye should show forth the praises of him who has called you.’ 1 Pet 2: 9. As an unholy life dishonours God’s name, ‘The name of God is blasphemed among the Gentiles through you;’ Rom 2: 24, so by our holy and Bible conversation we honour God’s name. A holy life speaks louder than all the anthems and praises in the world. Though the main work of religion lies in the heart, yet when our light so shines, that others behold it, we glorify God. When our lives shine, his name shines in us. The Macedonians used one day in the year to wear the picture of Alexander set with pearl and costly jewels; so when we carry the picture of Christ about us in our holy example, we bring honour to God’s name.

Questions 113-115

Things lead to things. The tenth commandment (from a narrow focus) addresses the issue of the first thing, the root cause. DPTPI example.

“Another possibility is that דמח, [chamad] as a verb meaning “desire obsessively, covet or lust after for oneself” and describing a mental and emotional process interior to a person’s being, was the deliberate and careful choice of a verb for the commandment that ends the ten words. Just as the first commandment, “You are not to have other gods,” provides the foundation for covenantal relationship, so this tenth commandment, “You are not to desire for yourself…,” describes the foundation for the severance of covenantal relationship. דמח is by choice a reference to an obsessive covetousness that could be the gateway to the violation of every other principle in the Decalogue.

Thus coveting for oneself the gold and silver with which idols are decorated leads to idolatry, the violation of the first commandment. Desiring the “free love” of the fertility cults leads both to the worship of other gods and to sexual irresponsibility, the violation of the first and the seventh commandments (Isa 1:29). Yearning after the possessions of others may lead to stealing, a violation of the eighth commandment (Mic 2:2; Josh 7:21–26, which includes also a violation of the third commandment, since Achan had apparently sworn the oath of Yahweh-war loyalty).
Before Ahab’s obsessive desire for Naboth’s vineyard was satisfied, the ninth and sixth commandments had been broken (1 Kgs 21). Before David’s lust for Bathsheba was sated, the seventh, eight, and sixth commandments were broken (2 Sam 11–12). The coveting merchants of Amos’s day broke the fourth and the eighth commandments in their fever to possess (Amos 8:4–6). The citizens of Judah in Jeremiah’s time, deifying their desires and longing after a material and local security, violated the first, third, sixth, seventh, and ninth commandments, and above all, by making Yahweh’s temple into a fetish, the second commandment as well (Jer 7:1–15). And the son whose determined desire for his own way led him to strike (Exod 21:15) or abuse (Exod 21:17) his father or his mother was guilty of breaking the fifth commandment.

The tenth commandment thus functions as a kind of summary commandment, the violation of which is a first step that can lead to the violation of any one or all the rest of the commandments. As such, it is necessarily all-embracing and descriptive of an attitude rather than a deed. It was perhaps set last in the Decalogue precisely because of this uniquely comprehensive application.”
Exodus, Word Biblical Commentary, John Durham

What about the law of love?

“Taking the great central precept of the Old Dispensation — the love of God — He pointed out all its implications and made clear that the doctrine of the Fatherhood of God, so imperfectly grasped under the law of fear, was the immediate source of the doctrine of the brotherhood of men, which the Jews had never realized at all. He never tired of dwelling on the loving kindness and the tender providence of His Father, and He insisted equally on the duty of loving all men, summing up the whole of His ethical teaching in the observance of the law of love (Matthew 5:43; 22:40). This universal charity He designed to be the mark of His true followers (John 13:45), and in it, therefore, we must see the genuine Christian spirit, so distinct from everything that had hitherto been seen on earth that the precept which inspired it He called "new" (John 13:34).”

Catholic Encyclopedia http://www.newadvent.org/cathen/03712a.htm

“In the kingdom of the heavens there is a "royal law", and James spells it out as the well-known commandment: "You shall love your neighbor as yourself,". The law of the Kingdom is not a long list of do's and don'ts and religious taboos. It has just one great overall law, this law of love.

Let's start back at the basics. The Kingdom of Heaven is a kingdom of love and when God's will is done on earth as it is done in Heaven the result is a loving community of Spirit--filled believers like the Jerusalem church in Acts 2-5. The central Christian requirement is to love God, to love one another, to love the brethren, and to live in a way that builds other people up and which blesses their lives.”
John Edmiston, (Lecturer, Fuller Theological, etc.) http://aibi.gospelcom.net/eternity/eternity105.htm

Every religion teaches the Law of Love.

Buddhism
Hurt not others with that which pains yourself. Udanavarga 5.18.

Christianity
Always treat others as you would like them to treat you; that is the Law and the Prophets. Bible, Matthew 7:12.

Confucianism
Do not unto others what you would not they should do unto you. Analects 15.23.

Hinduism
This is the sum of duty: Do nothing to others which if done to you, would cause you pain. Mahabharata 5.1517.

Islam
No one of you is a believer until he loves for his brother what he loves for himself. Traditions.

Jainism
In happiness and suffering, in joy and grief, we should regard all creatures as we regard our own self, and should therefore refrain from inflicting upon others such injury as would appear undesirable to us if inflicted upon ourselves. Yogashastra 2.20.

Judaism
What is hurtful to yourself do not to your fellow man. That is the whole of the Torah and the remainder is but commentary. Go learn it. Talmud.

Sikhism
As you deem yourself so deem others. Then you will become a partner in partner to heaven. Kabir.

Taoism
Regard your neighbor's loss as your own loss. T'ai shang kan ying p'ien.
http://home.att.net/~coachthee/Archives/lawoflove.html

Reciprocation flows from Divine Law that can neither be ignored or put aside. Perhaps, the most important of these laws is the 'law of love.' Put simply, "Love is Law, Law is Love. God is Love, Love is God." This amounts to the same thing as "the gift of giving" without the "hope of reward or pay," or serving others. This 'law of love' is identified in many different ways--for example, in Wayne Baker's new bestseller, "Achieving Success Through Social Capital" (Jossey-Bass), this law of love in the workplace is described as the "law of reciprocity."

The law of reciprocity is not what can best be described as "transactional reciprocity." Baker says that, "Many people conceive of their business dealings as spot market exchanges--value given for value received, period. Nothing more, nothing less. This tit-for-tat mode of operation can produce success, but it doesn't invoke the power of reciprocity and so fails to yield extraordinary success."

Rule for Reciprocation:

"One of the most potent of the weapons of influence around us is the rule for reciprocation. The rule says that we should try to repay, in kind, what another person has provided us."

Robert B. Cialdini, author of The Psychology of Persuasion (William Morrow, 1993)
http://www.lawofreciprocity.com/

Calvin, Institutes, Chapter 7

6. That the whole matter may be made clearer, let us take a succinct view of the office and use of the Moral Law. Now this office and use seems to me to consist of three parts. First, by exhibiting the righteousness of God - in other words, the righteousness which alone is acceptable to God - it admonishes every one of his own unrighteousness, certiorates [issues a writ against], convicts, and finally condemns him. ...

10. The second office of the Law is, by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice. Such persons are curbed not because their mind is inwardly moved and affected, but because, as if a bridle were laid upon them, they refrain their hands from external acts, and internally check the depravity which would otherwise petulantly burst forth. ...

12. The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, ...there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; ...Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin.

13. Some unskilful persons, from not attending to this, boldly discard the whole law of Moses, and do away with both its Tables, imagining it unchristian to adhere to a doctrine which contains the ministration of death. Far from our thoughts be this profane notion. Moses has admirably shown that the Law, which can produce nothing but death in sinners, ought to have a better and more excellent effect upon the righteous.