Wednesday, January 31, 2007
Lord's Day Forty-Eight
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.
- 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.
- 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.
