Matthew 6:10

10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

Ver. 10. Thy kingdom come] Thy kingdom of power and providence; but especially enlarge thy kingdom of grace, and hasten thy kingdom of glory. The Jews pray almost in every prayer, "Thy kingdom come," and that Bimheroth, Bejamenu, quickly, even in our days. But it is for an earthly kingdom; that which the apostles also so deeply dreamed of that our Saviour had very much ado to dispossess them. For most absurdly and unseasonably many times they would ask him foolish questions that way, when he had been discoursing to them of the necessity of his own death, and of their bearing the cross. Yea, St John very wisely interrupts him, Mar 9:34; Mar 9:37-38, one time among the rest, as weary of such sad matter, and laying hold on something our Saviour had said by the by, tells him a story of another business. They were besotted with an odd conceit of honours and offices to be distributed here among them, as once in David’s and Solomon’s reign. And what shall we think of their opinion, that not content to affirm that after the fall of Antichrist, the Jews shall have a glorious conversion, and the whole Church such a happy halcyon as never before; but also that the martyrs shall then have their first resurrection, and shall reign with Christ a thousand years Rev 20:4. Piscator holdeth, they shall so reign in heaven. Alstedius not only saith they shall reign here on earth, but beginneth his millenary about the year of our Lord 1694. Let our hearts’ desire and prayer to God for Israel be that they may be saved, Rom 10:1. Let us also pity and pray for such poor souls in Asia and America as worship the devil; not inwardly only, for so too many do among us, but with an outward worship. And this we should the rather do, because divines think that when all Israel shall be called, and, as it were, "raised from the dead," Rom 11:15; Rom 11:26, when those "two sticks shall be joined into one," Eze 37:16, then shall many of those deceived souls that never yet savingly heard of God have part and portion in the same resurrection.

Thy will be done] God’s will must be done by thee, ere his kingdom can come to thee. If thou seek his kingdom, seek first his righteousness. If thou pray, "Thy kingdom come," pray also, "Thy will be done." Pray it and do it; for otherwise thou compassest God with lies, as Ephraim did, Hos 11:12. Now the will of God is two-fold, secret and revealed, whatever Siguardus blasphemeth to the contrary. {a} His revealed will again is four-fold: 1. His determining will concerning us, what shall become of us, Eph 1:5

2. His prescribing will, what he requires of us, Eph 1:9; Eph 3:1-21. His approving will, by the which he graciously accepts and tenderly regards those that come to him in faith and repentance, Mat 18:14

4. His disposing will, and this is the will of his providence, 1Co 1:1; Rom 1:10. Now we should resign ourselves over to his determining will, as the highest cause of all things; rest in his approving will, as our chiefest happiness; obey his prescribing will, as the most absolute and most perfect form of holiness; and be subject to his disposing will, being patient in all trials and troubles, because he did it, Psa 39:9. David hath this commendation, that he did all the wills of God (Θεληματα), Act 13:22. And it is reported, saith Mr Bradford, that I shall be burned in Smithfield, and that very shortly. Fiat voluntas Domini. Ecce ego, Domine, mitte me. "The will of the Lord be done," said those good souls in the Acts, when they saw that Paul was peremptory to go up, Act 21:14. This third petition, "Thy will be done," &c., was the last text that ever Mr Beza handled, and thereupon died; and departed rather than deceased ( deficere potius quam desinere visus est. Melch. Adam.), to do God’s will more perfectly in heaven, as he had done to his power on earth. They that thus do and suffer the will of God, are his Hephzibah, My delight, Isa 62:4. And it should be our constant care so to apply ourselves thereunto, that God may take pleasure in us, as in men after his own heart, and say of us, as he did of Cyrus, He is the man of my will, that executeth all my counsel, Isa 46:11. This is to set the crown upon Christ’s head, Son 3:11. Yea, this is to set the crown upon our own heads, 2Ti 4:8-9.

In earth as it is in heaven] By those heavenly courtiers. The crowned saints have no rest (and yet no unrest), crying, "Holy, holy, holy," &c., Rev 4:8. They follow the Lamb wheresoever he goeth, with Usquequo, Domine? "How long, Lord?" &c., Rev 6:10. Which words also were Mr Calvin’s symbolum, that he frequently sighed out, in the behalf of the distressed Churches. As for the glorious angels, though they excel in strength, yet they do God’s commandments, hearkening to the voice of his word, Psa 103:20. They rejoice more in their names of service than of honour, and ever stand before the face of our heavenly Father, as waiting a command for our good, Mat 18:10; and so willing of their way that Gabriel is said to have come to comfort Daniel with weariness of flight, Dan 9:21. They do the will of God: 1. Cheerfully; whence they are said to have wings, six wings a-piece, Isa 6:2; Isa 2:1-22. Humbly; therefore with two they cover their faces. 3. Faithfully, without partiality; with two they covered or harnessed their feet. 4. Speedily and zealously; with two they fly abroad the world upon God’s errand, and for the good of them that shall be saved, Heb 1:14, burning and being all on a light fire, with infinite love to God and his saints, their fellow servants, Rev 22:9, whence they are called seraphims or burning creatures. 5. Constantly: Jacob saw them ascending, to contemplate and praise God, and to minister unto him, Dan 7:10. He saw them also descending, to dispense God’s benefits and to execute his judgments, Rev 15:6. This they do, 1. Justly; whence they are said (there) to be clothed in pure white linen. 2. Diligently and constantly; therefore they have their breast girded. 3. Purely, and with faith, in receiving God’s commandments: therefore are they said to have golden girdles. Go ye now, and do likewise; otherwise ye may be as angels, for gifts and good parts, and yet have your part with the devil and his black angels.

{a} Sunt qui voluntatis divinae distinctionem in revelatam et arcanam, quasi ipsius diaboli crepitum blasphemare audent. Sic Siguardin, admen. Christ.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Mat_6:10

Thy kingdom come.

The coming of Christs kingdom

1. Greater than all the kingdoms of the world is the kingdom of God.

2. Amidst all the breaking up of human kingdoms men seek one that wilt abide.

3. This is a kingdom founded not by external might but by moral goodness.

4. The kingdom of God is Gods first primeval thought.

5. The kingdom of God has made out a history.

6. The way of its coming is an inner, a spiritual, a moral one.

7. His kingdom comes in time till it will one day come gloriously in eternity. (Dr. Luthardt.)

Importance of prayer for the conversion of the world

I. In the fact that Christ directs His disciples to make it.

II. In the good influence it exerts over those who offer it in sincerity and in earnest,

III. In the encouragement it affords those who have consecrated themselves to labour in person for that object.

IV. Prayer is the only means of bringing down Gods blessing upon us. (J. Doolittle.)

Thy kingdom, come

1. This prayer reminds us that there is another kingdom besides Gods kingdom established in the world.

2. It suggests difficulties in the way of the establishment of Gods kingdom.

3. It expresses our acquiescence in all things by which the desired result may be secured.

4. It leads us to anticipate that the ascendancy desired will be gained only slowly.

5. It impregnates the future with hopefulness.

6. It necessitates the cultivation of a missionary spirit. (F. Edwards, B. A.)

Christs kingdom

I. Describe this kingdom. This kingdom supposes-

1. A kingdom, and who is the King of this kingdom.

2. The kingdom of Christ is wholly Divine in its rise and progress.

3. This kingdom supposes a sceptre of dominion. It is a sceptre of invincible strength.

4. This kingdom is destined to be universal.

II. What is included in the prayer of the church for its advancement.

1. It is not yet fully come.

2. That this kingdom may come in the world, we ought to pray that this kingdom may come in the Church.

4. We ought to pray that this kingdom may come in our hearts.

III. But if we pray for it, this intimates that we must desire its coming.

1. And can it be otherwise than an object of desire to you, if you love Christ.

2. This prayer intimates that you should labour for its advancement.

3. You should hope for the universal coming of this kingdom. (J. Brown.)

I. The nature of the kingdom.

1. Spiritual in its nature.

2. Tranquil in its government.

3. Abundant in its immunities.

4. Perpetual in its duration.

II. The immediate consequences of its being come.

III. The means to effectuate it. (The Pulpit.)

The arrival of Christs reign

I. Revelation favours largeness of views. It unfolds a sphere composed of vast circles. It attempts to extend our contemplations over the whole earth. Gods kingdom is everywhere.

II. We should let our religious contemplations expand to the limits of the earth. What a mortifying diminutiveness in our widest views of the same.

III. There there some consolatory truths to relieve this awful view of the world. What revealed religion has done and is doing. The prophetic vision of its future achievements. The absolute certainty that Christianity is the grand expedient for renovating the state of man.

IV. Considerations to induce the active co-operation of all Christians. The good designed to be diffused is heavenly. Its progress is at present most marvellous, God looks with greatest complacency upon the missionary toil. (The Evangelist.)

Thy kingdom come

I. This kingdom shows the church of Christ. It is always used in the singular number, showing that there is but one Church, wheresoever dispersed through the world.

(1) It reminds us-that we have but one God, one faith, and one baptism;

(2) That the several parts of it, however distant in interests, judgment, or affection, yet are but many members of one body.

II. The kingdom of God is not yet fully come from the narrow extent of Christianity.

(1) It cannot be said to come till all nations have received and submitted to it;

(2) Until it hath been preached to all the world.

III. This kingdom is not yet come, from the want of due obedience in the members.

(1) A government cannot be said to be perfect-where the laws and constitutions of it have not their due force;

(2) Till the power and efficacy of it be more visible in the orderly lives of its subjects.

IV. The kingdom of God cannot be said to come-till the true members of it receive their reward;

(1) Till His faithful servants are made sharers in it;

(2) Till the subjects of it are freed from hardships and oppression.

V. This petition should dispose us to unity. We pray not here for this or that particular Church, but for that diffusive universal one that makes up Christs kingdom. (Thomas Mangey.)

The second petition

I. The kingdom.

II. The way this kingdom will come.

1. It will come by the mediation of Jesus Christ.

2. It will come through the instrumentality of the cross.

3. It comes by the power of the Spirit.

III. How we should pray for this.

1. Each one of us should pray that the kingdom may come in his own heart.

2. That it may come in the world. (Dr. Stanford.)

The second petition

I. The kingdom of God spiritual. Once this kingdom was undisputed: angels.

II. Essential difference between the kingdom of god and kingdoms of the world.

1. In their ruler.

2. The laws.

3. The subjects.

4. The objects.

5. The methods.

6. The extent.

III. The coming of this kingdom.

IV. The millennial reign.

V. Prayer for the coming of the kingdom.

1. Not unnecessary.

2. What the prayer includes.

3. A test of character.

4. Personal concurrence.

5. Missionary zeal. (Newman, Hall, LL. B.)

The kingdom of grace within us

1. If the kingdom has to come to us, we must be by nature outside it.

2. We cannot go to the kingdom; it must come to us.

3. Father, Son, and Holy Ghost, bring with them righteousness, peace, and joy.

4. In this kingdom there is dignity and liberty.

5. The extent and comprehensiveness of this kingdom; the whole heart, body, mind.

6. Antagonistic: in opposition to sin within and around us. (Dr. Saphir.)

The Messianic kingdom

I. Who is the King?

1. Christ as Son of man.

2. As the Son of David.

3. By virtue of His sufferings and death.

4. Associated in His reign are glorified saints.

II. When will this kingdom be established.

III. The character of this kingdom.

1. In manifested power on earth.

2. It is spiritual. (Dr. Saphir.)

The second petition

I. The nature of the kingdom spoken of. The Jews always expected a ruling Messiah. Pray for-

1. The reign of grace in the heart.

2. The reign of truth in the world.

3. The reign of holiness and joy in the life of the world to come.

1. We pray against all divided loyalties. (D. Moore, M. A.)

The prophetical spirit of the Lords prayer

I. God is a great king.

1. The kingdom of nature is His.

2. The kingdom of providence is His.

3. Gods higher kingdom of grace.

II. The kingdom of Christ in the world.

1. It is spiritual.

2. It is prophetical. (Dr. O. Winslow.)

Thy kingdom come

I. Let us observe the fact that the consummate blessing is To come. There is a better era for men to come. I refer to this prospective attitude of Christianity because it exhibits two characteristics worthy of notice.

1. It is in accordance with the general working of God. Progress is His law. Christianity is not a fixed system.

2. The wise benevolence of such a position. By proclaiming a better era it gives individuals and the race the loftiest inspiration of hope.

II. Consider some indications of that coming.

1. AS its coming is gradual we cannot expect to discover great advancement within any narrow scope of time.

2. That the kingdom of God is coming is indicated by the fact that the most civilized communities of the world are in a far better condition now than before the advent of Jesus, especially in point of morality.

III. The essential nature of this kingdom.

1. Considered externally, it is an historical fact, and has an organized form.

2. This kingdom is also internal, it is spiritual.

3. As to the advancement of that kingdom do not let us cherish conceptions which are calculated to discourage our exertions. (E. H. Chaplin.)

Thy kingdom come

Gods kingdom is a kingdom of many provinces. They are divided by narrow isthmuses; but over the whole there is a unity of system and design, and the same law pervades. There is the kingdom of nature, providence, of grace in the heart of man, in the world, and in the eternal glory.

I. What is the kingdom of the heart for which we pray.

1. It does not consist with the glory and show of this present life-My kingdom is not of this world.

2. The kingdom of God is not meat and drink.

3. Neither does the kingdom of God come with observation.

But it is-

1. Spiritual.

2. It is free. No one knows liberty who does not know the kingdom.

3. It is comprehensive. It gathers up the whole range of things into a system.

4. It is exclusive. The heart grows so full of God that it can hold nothing else.

II. Have you considered what you really mean when you offer this prayer. God hears and answers, perhaps by loss, bereavement, isolation: thus the kingdom comes into the heart. (J. Vaughan, M. A.)

The Divine kingdom

I. The kingdom itself. We should have known nothing of it but for revelation.

1. It is not a worldly kingdom.

2. It is constituted in the Person of the King Himself.

3. It is a peaceable kingdom.

4. The subsidiary and collateral blessings which flow from this kingdom.

5. It admits of unlimited extension.

6. It will be of long duration.

7. Its brightness is perpetually increasing.

II. Some grounds on which the pious may pray and expect the diffusion of this kingdom.

1. We may expect it from analogy.

2. We may expect it from the symbolical events of Jewish history. Moses was victorious over Egypt; Elijah over the priests of Baal; Dagon over the ark.

3. The figures and representations of the New Testament.

4. The moral properties require that the kingdom of God should become glorious. Providence produces great results by small means. So large an agency as are involved in the cross and Christianity requires the result to be vast.

5. When we think of the energy employed in the diffusion of the kingdom our hopes arise.

III. Point out some of the encouraging intimations which we have of the coming of this kingdom.

1. The facilities which there are for it.

2. The union of effort.

3. The success of effort. (Dr. Beaumont.)

Nature, a prophecy of the unlimited diffusion of the gospel

We are warranted in such an expectation, I may say, almost from analogy. Why does the moon spread her horns? Why, it is to fill them. Why does the sun rise above the horizon? It is that he may go on his march upward and onward, till he gains his meridian altitude, and pours his vertical glory on the world below. Why is the corn deposited in the soil? It is that it may unwrap, that it may unfold itself-that, of that single seed there may come a tree, the branches of which are for a lodgment of the birds, and a shadow for the beasts of the earth. Why does the rill steal silently from under the sod, wend its way among the grass and the pebbles, following its course onward and onward, enlarging its channel, rendering the fissure wider and wider for itself-till at last that little rill becomes a mighty river, bearing on its bosom the riches of a nation and feeding a nations agriculture. (Dr. Beaumont.)

The missionary prayer

I. The import of this petition.

1. What kingdom is this? It cannot refer to Gods natural kingdom; all such are His already. It refers to His spiritual.

2. What we are to understand by the coming of it?

(1) Its advancement in the hearts of its subjects.

(2) Its extension in the world over the hearts of the ungodly.

(3) It includes the final consummation of the kingdom of grace in glory.

II. The need that exists for still offering this prayer.

1. It is lamentably far from being fully come.

2. Look at the professing Church.

III. Some of the encouragements we have to continue presenting this petition,

1. Past success.

2. The character of our weapons of warfare. Truth has power over the conscience.

3. The predictions of the Bible. (J. Morgan.)

Men generally feel more interested in the earthly than the heavenly kingdom

It is very sad to see how excited and absorbed men can be about the politics of this world; how, on any subject of national interest, such as the progress of a war or the annexation of a territory, the pulse of the nation will beat fast with excitement; how, not only in the council-chambers of kings and the legislative assemblies of nations, but at every street-corner and in every little tavern, men will discuss the matter with eager interest; while it is almost impossible to gather a roomful of people to listen to the records of the gospel difficulties, or of the triumphs of the kingdom of Christ. (F. C. Blythe, M. A.)

Subjects made by voluntary submission, not by geographical limitation

Earthly kingdoms claim all who dwell within territorial limits. A river, a chain of hills, an imaginary line, may determine the question who are the subjects of its rule. But in this kingdom all are enrolled as subjects who voluntarily submit to it, and none else. (Newman Hall, LL. B.)

Tile gradual progress of the Divine kingdom

If it had seemed good in His sight, He could have overturned the power of Satan in a short period; but His wisdom saw fit to accomplish it by degrees. Like the commander of an invading army, He first takes possession of one post, then of another, then of a third, and so on, till by and by the whole country falls into His hands. And as the progress of a conqueror would be more rapid after a few of the strongest fortresses had surrendered (inasmuch as things would then approach fast to a crisis, to a breaking up, as it were, of the powers of the enemy), so it has been with the kingdom of Christ, and such will be its progress before the end of time. (A. Fuller.)

Thy will be done in earth.-

Doing Gods will

I. What is the petition. There is the secret will of God; the providential will of God; the revealed will of God-our sanctification.

II. The measure. How do they do the will of God.

1. From love to God.

2. Cheerful alacrity.

3. With zeal and energy.

4. With humility and reverence.

5. With perseverance. (J. Hambleton, M. A.)

Thy will be done

1. We are here taught to pray that Gods will may become the standard and rule of our actions.

2. That Gods will may become the regulator of our wishes and pleasures.

3. That Gods will may become ours, and not that it may destroy ours.

4. That Gods will may be ours, not fitfully and in part, but constantly and perfectly. (F. Edwards, B. A.)

The reign of grace viewed in relation to the work of righteousness

I. A fact assumed, that the will of God is done by all the inhabitants of heaven as he himself requires. The place, the parties, the practice, must receive consideration.

1. To determine the locality of heaven will for ever exceed the ability of man on earth.

2. We can, however, describe its inhabitants.

3. We have to consider how they act.

II. Establish the doctrine implied. God has, and will exercise, the same authority over men on earth and angels in heaven.

1. Our first proof is from the dictates of conscience.

2. Confirmed from the deductions of reason.

3. Clear from scripture.

III. Enforce the duty.

1. That obedience to the will of the Creator is essential to the welfare of every intelligent creature.

2. It is obvious if there had been no sin there would have been no suffering.

3. It is therefore evident that in order to be happy we must be in a state of acceptance with God. (Congregational Pulpit.)

Thy will be done

Gods will is to be the guide and measure of ours. These two standards of Gods will-reason and revelation-however they may promote the same end, yet they are very different in their extent.

I. The laws of Nature seem to regard only

(1) outward order and decency;

(2) strict justice in our dealings.

(3) They allow us to return like for like;

(4) oblige us to no more temperance than can keep the faculties in good order.

II. The laws of the gospel require

(1) inward purity and holiness;

(2) extensive charity, whereby we are to rejoice with them that do rejoice, and mourn with them that weep.

(3) To do good for evil.

(4) To mortify our corrupt affections, and take up our cross and follow our Saviour. By this short view of these two rules of Gods will, it appears that one is more extensive than the other, and that we cannot be said to fulfil the whole of that will without making the gospel the immediate rule of it. (Thomas Mangey.)

The necessity of a cheerful obedience to the Divine will

I. Humility, which corrects every arrogant thought,

(1) reminds us of our demerits,

(2) convinces us that the least blessings we receive are greater than the best of us deserve.

II. Contentment.

(1) An easy satisfaction with our present share of the bounties of providence,

(2) neither envying the more liberal allotments of other men, nor

(3) repines at its own.

III. Patience.

1. Cheerful submission to whatever pains and afflictions we are at any time called upon to suffer.

2. Any troubles and trials we may be called upon to endure.

IV. Quiet subjection to the

(1) authority,

(2) full trust in the goodness, the

(3) wisdom, and the

(4) promises of God.

These are virtues of so close an affinity and connection, that one of them can hardly subsist without the other. All of them are necessary to form and perfect that resignation to the will of God, for which we are taught here to pray. (John Rogers, D. D.)

Our Fathers will

1. The Divine will is more than mere power,-it is righteousness, wisdom, tenderness. It does not fulfil itself by simple force.

2. We should ascribe the sweet as well as the bitter experiences of life to the will of God.

3. We shall find in the Fathers will being as well as doing. It will be in all our doings and desires.

4. In doing the Fathers will it is manifest that many things we have loved will have to be laid aside.

5. The day when this prayer has its answer will be the day of Gods revenge and victory, the revenge and victory of righteousness and love. (W. Hubbard.)

The obedience of angels

1. An angel, by his very nature, is a servant doing Gods behest. It is a law of his being; with us it is an occasional thing.

2. They go from the immediate presence of God, hence their power and joy.

3. An angels obedience is the obedience of a happy being. Obedience is the fruit of happiness.

4. It matters nothing to an angel what the work is which is given him to do.

5. The response to an order is always instant.

6. It is always primarily to Christ. (J. Vaughan, M. A.)

Angelic obedience universal

You would do well to notice that it matters nothing to an angel what the work is which is given him to do. It may be for a babe, or it may be for a king; it may be for a prophet, or it may be for a country; it may be for one, or it may be for multitudes; it may be for the holiest, or it may be for the vilest; it may be to comfort, or it may be to reprove; it may be to carry a promise, or it may be to execute a judgment; it may be to deliver, or it may be to smite; it may be to restrain, or it may be to lead on. It is just the same to him. It cannot be too menial or too lofty; it cannot be too little or too much. His-Who has given him to do it. It is simple obedience. (J. Vaughan, M. A.)

The third petition

I. The will of God.

II. Gods potential will.

III. Gods perceptive will in relation to the human will.

IV. Why should Gods will be done? Because it is Gods. Besides the benefits resulting, there is the joy in the very act of performing His will. It dignifies the humblest lot.

V. Angelic nature. The resemblance of obedience suggests resemblance of nature; angels only a higher species of man.

VI. Angelic obedience.

1. Angels do the will of God lovingly.

2. They do it intelligently.

3. They do it prayerfully.

4. They do all Gods will.

5. They do it always.

6. They all do it, and do it altogether.

7. They do it in the presence of God.

VII. Passive obedience. (Newman Hall, LL. D.)

The third petition

I. What do we mean by this petition?

1. That the will of God may be done by the will of man.

2. This is the prayer of a renovated will.

3. In this prayer to our Father we say with emphasis, Thy will be done.

II. How shall we use this petition?

1. Thy will be done in obedience to orders.

2. Thy will be done in submission under trials.

3. Thy will be done by surrender to Thy guidance.

4. Thy will be done in the use of means for Thy reign to come. (Dr. Stanford.)

Let us pray this prayer

1. Not in a spirit of indolent acquiescense.

2. God has a will concerning our actions.

3. God looks on the heart.

4. Three points revealed concerning the life of angels.

(1) Their holiness;

(2) the vitality of their service;

(3) the love.

Their angelic obedience is distinguished by holiness, diligence, love.

(1) We must cast away everything that defileth.

(2) We must stir up the gift that is in us to a lovelier, a brighter, a more kindling glow.

(3) Above all, by setting ourselves to that which is the very work of heaven-sympathy and love. In heaven there is no disobedience, no indolence, no selfishness. (Dr. C. J. Vaughan.)

The submissive spirit of the Lords prayer

I. Look at Gods will, in two or three of its essential properties.

1. It is universal.

2. It is wise.

3. It is supreme.

II. Three things contained in this petition.

1. Gods will done in the fulfilment of duty.

2. In the endurance of trial.

3. In the universal prevalence of holiness.

III. How is Gods will done in heaven?

1. Harmoniously.

2. Cheerfully.

3. Promptly.

IV. The blessings that flow from acquiescence with the mill of God are innumerable.

1. It secures our happiness.

2. It secures our safety.

3. It secures our satisfaction. (Dr. O. Winslow.)

The third petition

I. As it illustrates the great rule of moral obligation. The fitness of taking the will of God as the great rule of human conduct; this was brought out in the first sin.

II. Its application to the circumstances of our Christian life and character.

1. AS the will of God embraces all beings, we as a unit-world in this moral system, must have our allotted part to sustain.

2. We are to say Thy will, as opposed to the will of any other master.

3. The revealed will of God is to be the paramount, exclusive, all-determining law of human conduct. This conformity to the will of God will be exhibited

(1) in an attitude of pious submission, under all that is hard to bear in His providential appointments;

(2) in relation to our spiritual experiences.

III. The pattern of all acceptable obedience.

1. In the way of probation our compliance with the will of God is limited to the present state.

2. How are we to do the will of God?

(1) In its integrity;

(2) with delighted complacency in our obedience;

(3) unwearedly. This shows us with what meek acquiescence we should pray. We have made mistakes enough by following our own will. Let there be no striving to get away from our providential lot. (D. Moore, M. A.)

Thy will be done on earth

The same principle which renders an angel a willing servant in glory would make him a willing servant in this wicked state. He who gets his copy most into his eye, and takes it into his mind, will draw the straightest lines. In material things it is the glory of heaven, where God looks He sees Himself. The crystal sea, sheets of gold, gates of pearl, are made to reflect the glory that shines upon them. As we pass from the material to the intelligent inhabitants, the pattern becomes higher.

1. When we look upon ourselves, what a very disobedient thing obedience is. How men struggle to obey, and often to escape obedience. But turn to the angels.

1. Mark the entire submission of their intellect.

2. The absorption of their will.

3. The pliability with which they adapt themselves exactly to Gods varying purposes.

4. Or pass from the act to the spirit-They are beholding the Fathers face.

5. Gods will must be done in the way God wills it. (J. Vaughan, M. A.)

Angelic obedience the model for ours

1. It is worthy of remark that our Lord teaches us to think a good deal about the angels.

2. Proposing the angels as a model of obedience gives us a most exalted notion of them and their performance of Gods will.

3. In what way are they our models?

(1) As pure and holy creatures. We must therefore imitate their purity.

(2) As continually occupied in offices of praise and adoration of God. We must imitate their praises in our prayers. (G. Moberley, D. C. L.)

Resignation to the Divine will

I. Devotion to Gods will the true principle of human life. Subjection to the Divine will has made the heroes of the past great.

1. Obedience to God takes its rise in Gods revelation of Himself.

2. It is through acquaintance with the revelation of God we grow into knowledge of His will, and are guided in our desire for its accomplishment.

3. The revelation of God supplies the means for the accomplishment of the Divine will. It gives the power of obedience.

II. The example. (J. Pillars.)

Constant obedience to God

Let our obedience resemble theirs; let it not be characterized by fits and starts, with intervening relapses into indolence; not needing revivals out of apathy; not dependent on novelty which must soon lose its charm, but patient and persevering under all changes and circumstances; not as a mountain torrent, whose rocky channel is bare and sunburnt when snows are not melting and rains do not fall, but as a deep, broad river, ever flowing with fertilizing tide. (Newman Hall, LL. B.)

The will of God

1. The secret will of God.

2. The revealed will of God.

3. The determining will of God.

4. The prescribing will of God.

5. The providential will of God. (F. C. Blythe, M. A.)

Thy will

1. Not Satans.

2. Not my will. (F. C. Blythe, M. A.)

In earth as in heaven

1. Thankful that we are not yet under the earth, but permitted to toil at the work God has given us.

2. We should deem it a great privilege to be allowed to do Gods will, inasmuch that we are not only on the earth, but of the earth earthy.

3. We are not to wait till we get to heaven to do Gods will.

4. We are not to take any earthly standard as our aim.

5. The angels do Gods will zealously, perfectly, orderly, constantly, cheerfully. (F. C. Blythe, M. A.)

Imitating angels

I. Some characteristics of the obedience rendered to God in heaven.

1. Angelic obedience is thorough.

2. It is continuous.

3. Prompt and lively.

4. Cheerful and loving.

5. Universal.

II. Reasons why we should seek to imitate the obedience of angels.

1. It will be a positive self-injury not to submit to Him.

2. God ever wills our present and everlasting welfare.

3. Perfect submission to the will of God is essential to our present happiness.

4. It is right.

III. What must be done before the prayer of the text can be fully answered.

1. The Scriptures must be circulated over the entire globe.

2. We also need an unction from the Holy One. (J. Morgan.)

As it is in heaven

1. The will of God is perfectly done in heaven because it is done with the unbroken, uninterrupted sense of the presence of God. We must try to took on things as God looks at them.

2. There is in the celestial world a wide diversity of gifts and operations. The seraphs fire is combined with the cherubs strength.

3. There is war even in heaven to carry out the will of God in casting out evil from the world. Michael and his angels fought against the dragon. Courage, self-denial, discipline, are the gifts by which victories are won.

4. It is a world of spirits-the spiritual unites and vivifies the whole. The hosts which really govern the world are the thoughts and consciences of men.

5. It is beneficial. (Dean Stanley.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 6:10. Thy kingdom come — This cannot with propriety be understood of that general kingdom, by which God ruleth over all the world, that being always come, and not capable of any amplification. But the kingdom of God under the Messiah, to be set up, enlarged, and perfected by the preaching of the gospel, and the exercise of Christ’s kingly power, is evidently here intended; even that kingdom which the Jews thought would immediately appear, Luk 19:11; which the pious among them expected and waited for, Luk 2:38; Mar 15:43; which both the Baptist and our Lord announced as at hand, chap. Mat 3:2; Mar 1:15; and which Christ, in this chapter, Mat 6:33, directs his followers to seek, in preference to all other things; and here to pray for. This kingdom of God is twofold, namely, his kingdom of grace and his kingdom of glory; the coming of both which we may be well understood to mean, when we put up this petition; desiring, 1st, that we and all men may receive the kingdom of divine grace into our hearts, and that God may reign in and over us in such a manner, that we may be his willing and loyal subjects; 2d, that, in order thereto, it would please him to give success to his gospel in all parts of the earth; that he would enlarge the borders of his Church, and bring all nations within the pale of it; and, where it is already established, that he would proceed by his grace more and more to destroy the power of sin, and the dominion of Satan; and to implant his fear and love in the hearts of all his professing people; that thus, 3d, his eternal and glorious kingdom may also be enlarged, the number of his saints be accomplished, and the blessed time come when we shall all be translated into his heavenly kingdom, when, all other powers and dominions being done away, God alone shall be exalted, and rule for ever and ever.

Thy will be done in earth, as it is heaven — It is justly observed by Dr. Whitby, that we do not pray in this petition that God may do his own will, nor that the will of his providence may be done upon and respecting us, but that, in consequence of the coming of his kingdom of grace, in the sense above explained, we, and all men, with as much readiness, alacrity, and perfection, as the imperfection of human nature will admit of, may yield obedience to his wise, holy, and good will, however made known to us, whether by revelation, natural conscience, or the dispensations of providence; and may imitate the blessed angels in a sincere, ready, constant, persevering compliance with it: and that, in order to this end, he would vouchsafe us those aids of his Spirit whereby our understanding may be enlightened, rightly to discern what is his good and acceptable will, and our wills and affections powerfully inclined, and all our executive faculties so strengthened, that we may sincerely, readily, and cheerfully perform such obedience.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:10 In praying for God’s Kingdom to come soon, Jesus’ disciples pray for his justice, righteousness, peace, and mercy to be established. • Outside God’s will, no person will be permitted into God’s presence (7:21; 12:50; 21:28-32). • on earth, as it is in heaven: This probably refers to all of the first three petitions, not just the third.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 6:10. Ἐλθέτω—γενηθήτω κ.τ.λ., come—be done, etc.) Tertullian has transposed these two petitions for the sake of his plan. For in his book on prayer, after he has treated of the petition, “Hallowed be Thy name,” he says, “ACCORDING TO THIS FORM, we add, ‘Thy will be done in the heavens and on the earth.’ ” And he then refers the coming of God’s kingdom to the end of the world.—ἡ βασιλεία Σου, Thy kingdom) See Gnomon on ch. Mat 4:17, and Rev 11:15; Rev 11:17. The sanctification of God’s name is as it were derived from the Old Testament into the New, to be continued and increased by us; but the coming of God’s kingdom is in some sort peculiar to the New Testament. Thus with these two petitions respectively, Cf. Rev 4:8; Rev 5:10.—τὸ θέλημα Σου, Thy will) Jesus always kept His Father’s will before His eyes, for His own performance and for ours. See ch. Mat 7:21, Mat 12:50.—ὡς, κ.τ.λ., as, etc.) “It will be the part of the pastor to admonish the faithful, that these words, ‘as in heaven so on earth,’ may be referred to each of the (three) first petitions as, ‘Hallowed be Thy name, as in heaven so on earth,’ also, ‘Thy kingdom come as in heaven so on earth,’ in like manner, ‘Thy will be done as in heaven so on earth.’ ”—ROMAN CATECHISM.[258] The codices however which in Luk 11:2 omit the words, “Thy will be done,” omit also the words, “As in heaven so on earth”—ἐν οὐρανῷ, in heaven) We do not ask that these things may be done in heaven: but heaven is proposed as the normal standard to earth—earth in which all things are done in different ways.[259]

[258] sc. that, issued under the sanction of the Council of Trent.—(I. B.)

[259] In the original “in quâ aliter alia fiunt omnia.”—Lit.: “in which all things are done, some one way, some another.”—i.e. The unvarying uniformity of Heaven, which conforms itself undeviatingly to the Divine Will, should be the standard by which to correct the multiform variety of Earth, the infinite diversities of which are none of them in strict accordance with that Will.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_6:10.[420] Ἐλθέτω, κ.τ.λ.] Let the kingdom of the Messiah appear. This was likewise a leading point in the prayers of the Jews, especially in the Kaddisch, which had been in regular use since the captivity, and which contained the words, Regnet tuum regnum; redemptio mox veniat. Hence the canon, כל ברכה שאין בה מלכוח אינה ברכה. Bab. Berac. f. 40. 2. Here, likewise, the kingdom of God is no other than the kingdom of the Messiah, the advent of which was the supreme object of pious longing (Luk_2:25; Luk_17:20; Mar_15:43; Luk_22:18; Luk_23:51; 2Ti_4:8). This view of the kingdom and its coming, as the winding up of the worlds history, a view which was also shared by the principal Fathers (Tertullian, Chrysostom, Augustine, Euth. Zigabenus), is the only one which corresponds with the historical conception of the βασιλεία τ. θεοῦ throughout the whole of the N. T.; comp. on Mat_3:2, the kingdom comes with the Messiah who comes to establish it; Mar_11:9-10; Luk_23:42. The ethical development (Mat_13:31 ff., Mat_24:14; comp. on Mat_3:2, Mat_5:3 ff., Mat_5:48; also on Act_3:21), which necessarily precedes the advent of the kingdom (Luk_19:11) and prepares the way for it, and with which the diffusion of Christianity is bound up, Mat_28:19 (Grotius, Kuinoel), forms the essential condition of that advent, and through ἘΛΘΈΤΩ, Κ.Τ.Λ., is thus far indirectly (as the means toward the wished-for end) included in the petition, though not expressly mentioned in so many words, so that we are not called upon either to substitute for the concrete conception of the future kingdom (Luk_22:18) one of an ethical, of a more or less rationalistic character (Jerome, Origen, Wetstein: of the moral sway of Christianity; Baumgarten-Crusius: the development of the cause of God among men), or immediately to associate them together. This in answer also to Luther (Gods kingdom comes first of all in time and here below through Gods word and faith, and then hereafter in eternity through the revelation of Christ), Melanchthon, Calvin, de Wette, Tholuck, the kingdom of God typified in Israel, coming in its reality in Christ, and ever more and more perfected by Him as time goes on; comp. Bleek.

ΓΕΝΗΘΉΤΩ, Κ.Τ.Λ.] May Thy will (Mat_7:21; 1Th_4:3) be done, as by the angels (Psa_103:21), so also by men. This is the practical moral necessity in the life of believers, which, with its ideal requirements, is to determine and regulate that life until the fulfilment of the second petition shall have been accomplished. Thus it is that the third petition, descending into the depths of mans present condition and circumstances, damps the glow of the second, Ewald. Coelum norma est terrae, in qua aliter alia fiunt omnia, Bengel. Accordingly the will of God here meant is not necessarily the voluntas decernens (Beza), but praecipiens, which is fulfilled by the good angels of heaven. This petition, which is omitted in Luke, is not to be taken merely as an explanation (Kamphausen) of the one which precedes it, nor as tautological (Hanne), but as exhibiting to the petitioner for the kingdom the full extent of moral requirement, without complying with which it is impossible to be admitted into the kingdom when it actually comes. As, according to Mat_6:33, the Christian is called upon to strive after the kingdom and the righteousness of God; so here, after the petition for the coming of the kingdom, it is asked that righteousness, which is the thing that God wills, may be realized upon the earth.

[420] On the inverted order of the second and third petition in Tertullian, see Nitzsch in the Stud. u. Krit. 1830, p. 846 ff. This transposition appeared more logical and more historical.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 6:10 . Ἐλθέτω ἡ βασιλεία σου : second petition. The prayer of all Jews. Even the Rabbis said, that is no prayer in which no mention of the kingdom is made. All depends on how the kingdom is conceived, on what we want to come. The kingdom is as the King. It is the kingdom of the universal, benignant Father who knows the wants of His children and cares for their interests, lower and higher, that Jesus desires to come. It will come with the spread of the worship of the One true Divine Name; the paternal God ruling in grace over believing, grateful men. Thus viewed, God’s kingdom comes , is not always here, as in the reign of natural law or in the moral order of the world. γενηθήτω τ . θ . σ .: third petition. Kamphausen, bent on maintaining the superior originality of Luke’s form in which this petition is wanting, regards it as a mere pendant to the second, unfolding its meaning. And it is true in a sense that any one of the three first petitions implies the rest. Yet the third has its distinct place. The kingdom, as Jesus preached it, was a kingdom of grace. The second petition, therefore, is a prayer that God’s gracious will may be done. The third, on the other hand, is a prayer that God’s commanding will may be done; that the right as against the wrong may everywhere prevail. ὡς ἐν οὐρ . καὶ ἐπὶ γῆς . This addendum, not without application to all three petitions, is specially applicable to this one. Translated into modern dialect, it means that the divine will may be perfectly, ideally done on this earth: as in heaven, so also, etc. The reference is probably to the angels, described in Psa 103 , as doing God’s commandments. In the O. T. the angels are the agents of God’s will in nature as well as in Providence. The defining clause might, therefore, be taken as meaning: may God’s will be done in the moral sphere as in the natural; exactly, always, everywhere.

The foregoing petitions are regarded by Grotius, and after him Achelis, as pia desideria , εὐχαί , rather than petitions proper αἰτήματα , like the following three. The distinction is not gratuitous, but it is an exegetical refinement which may be disregarded. More important is it to note that the first group refers to the great public interests of God and His kingdom, placed first here as in Mat 6:33 , the second to personal needs. There is a corresponding difference in the mode of expression, the verbs being in the third person in Group I., objective, impersonal; in the second in Group II., subjective, personal.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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. In the inward reality of it, this kingdom existed ever since there were men who "walked with God" (Gen 5:24), and "waited for His salvation" (Gen 49:18); who were "continually with Him, holden by His right hand" (Psa 73:23), and who, even in the valley of the shadow of death, feared no evil when He was with them (Psa 23:4). When Messiah Himself appeared, it was, as a visible kingdom, "at hand." His death laid the deep foundations of it. His ascension on high, "leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them," and the Pentecostal effusion of the Spirit, by which those gifts for men descended upon the rebellious, and the Lord God was beheld, in the persons of thousands upon thousands, "dwelling" among men--was a glorious "coming" of this kingdom. But it is still to come, and this petition, "Thy kingdom come," must not cease to ascend so long as one subject of it remains to be brought in. But does not this prayer stretch further forward--to "the glory to be revealed," or that stage of the kingdom called "the everlasting kingdom of our Lord and Saviour Jesus Christ" (Pe2 1:11)? Not directly, perhaps, since the petition that follows this--"Thy will be done in earth, as it is in heaven"--would then bring us back to this present state of imperfection. Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying, "Thy kingdom come," it irresistibly stretches the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God.

Third Petition:

Thy will be done in earth, as it is in heaven--or, as the same words are rendered in Luke, "as in heaven, so upon earth" (Luk 11:2) --as cheerfully, as constantly, as perfectly. But some will ask, Will this ever be? We answer, If the "new heavens and new earth" are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition to breathe forth has no direct reference to any such organic fulfilment, and is only the spontaneous and resistless longing of the renewed soul--put into words--to see the whole inhabited earth in entire conformity to the will of God. It asks not if ever it shall be--or if ever it can be--in order to pray this prayer. It must have its holy yearnings breathed forth, and this is just the bold yet simple expression of them. Nor is the Old Testament without prayers which come very near to this (Psa 7:9; Psa 67:1-7; Psa 72:19, &c.).

Fourth Petition:

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. 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 sceptre of Christ: - God has promised that the kingdom of Christ shall be exalted above all kingdoms. Da 7:14-27. That it shall overcome all others, and be at last the universal empire. Isa 9:7. Connect this with the explanation given of this phrase, Mt 3:2.

Thy will be done] This petition is properly added to the preceding; for when the kingdom of righteousness, peace, and joy, in the Holy Spirit, is established in the heart, there is then an ample provision made for the fulfilment of the Divine will.

The will of God is infinitely good, wise, and holy; to have it fulfilled in and among men, is to have infinite goodness, wisdom, and holiness diffused throughout the universe; and earth made the counterpart of heaven.

As it is in heaven.] The Jews maintained, that they were the angels of God upon earth, as these pure spirits were angels of God in heaven; hence they said, "As the angels sanctify the Divine name in heaven, so the Israelites sanctify the Divine name, upon earth." See Schoettgen.

Observe,

1st. The salvation of the soul is the result of two wills conjoined: the will of God, and the will of man. If God will not the salvation of man, he cannot be saved: If, man will not the salvation God has prepared for him, he cannot be delivered from his sins.

2dly. This petition certainly points out a deliverance from all sin; for nothing that is unholy can consist with the Divine will, and if this be fulfilled in man, surely sin shall be banished from his soul.

3dly. This is farther evident from these words, as it is in heaven; i.e. as the angels do it: viz. with all zeal, diligence, love, delight, and perseverance.

4thly. Does not the petition plainly imply, we may live without sinning against God? Surely the holy angels never mingle iniquity with their loving obedience; and as our Lord teaches us to pray, that we do his will here as they do it in heaven, can it be thought he would put a petition in our mouths, the fulfilment of which was impossible?

5thly. This certainly destroys the assertion: "There is no such state of purification, to be attained here, in which it may be said, the soul is redeemed from sinful passions and desires;" for it is on EARTH that we are commanded to pray that this will, which is our sanctification, may be done.

6thly. Our souls can never be truly happy, till our WILLS be entirely subjected to, and become one with, the will of God.

7thly. How can any person offer this petition to his Maker, who thinks of nothing less than the performance of the will of God, and of nothing more than doing his own?

Some see the mystery of the Trinity in the three preceding petitions. The first being, addressed to the Father, as the source of all holiness. The second, to the Son, who establishes the kingdom of God upon earth. The third, to the Holy Spirit, who by his energy works in men to will and to perform.

To offer these three petitions with success at the throne of God, three graces, essential to our salvation, must be brought into exercise; and, indeed, the petitions themselves necessarily suppose them.

FAITH, Our Father - for he that cometh to God, must believe that he is.

HOPE, Thy kingdom come - For this grace has for its object good things to come.

LOVE, Thy will be done - For love is the incentive to and principle of all obedience to God, and beneficence to man.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Thy kingdom come.—Historically, the prayer had its origin in the Messianic expectations embodied in the picture of the ideal king in Isa_11:1-6; Isa_42:1-7, Dan_7:14. It had long been familiar to all who looked for the consolation of Israel. Now the kingdom of God, that in which He manifests His sovereignty more than in the material world or in the common course of history, had been proclaimed as nigh at hand. The Teacher of the prayer knew Himself to be the Head of that kingdom. But it was not, like the kingdoms of the world, one that rested on the despotism of might, but on the acknowledgment of righteousness. It was therefore ever growing to a completeness, which it has never yet reached. Its advance to that completeness might be retarded by man’s self-will, and hastened by man’s fulfilment of its conditions. And therefore we pray that it may “come” in its fulness, that all created beings may bring their wills into harmony with God’s will. So tar as that prayer comes from the heart and not from the lips only, it is in part self-fulfilling, in part it works according to the law by which God answers prayers that are in harmony with His own will; and in so far as the kingdom, though in one sense it has come, and is in the midst of us, and within us, is yet far from the goal towards which it moves, ever coming and yet to come, the prayer is one that never becomes obsolete, and may be the utterance of the saints in glory no less than of toilers and sufferers upon earth.

Thy will be done.—The prayer has often been, even in the lips of Christians, hardly more than the “acceptance of the inevitable.” Like the Stoic, we have submitted to a destiny; like the Moslem, we have been resigned to a decree. But as it came from the lips of the Son of Man, it was surely far more than this. We pray that the will of God may be done because we believe it to be perfectly loving and righteous. It is the will that desires our sanctification (1Th_4:3), that does not will that any should perish. The real difficulty in the prayer is, that it lands us, as before. in a mystery which we cannot solve. It assumes that even the will of God is in part dependent on our wills, that it will not be done unless we so pray. The question, “Who hath resisted this will? Does it not ever fulfil itself?” forces itself on our thoughts. And the answer is found, as before, in accepting the seeming paradox of prayer. In one sense the will of God, which is also the eternal law, must fulfil itself; but it is one thing for that law to work in subduing all things to itself, another for it to bring all created wills into harmony with itself. And in really praying for this we, as before, in part fulfil the prayer.

As it is in heaven.—The thought is true of the order of the visible heaven, where law reigns supreme, with no “variableness or shadow of turning.” But seeing that the obedience contemplated is that of the will, it is better, perhaps, to think of the words as pointing to the unseen hosts of heaven, the ministering angels, and the spirits of just men made perfect. That all wills on earth should be brought into the same entire conformity with the divine will as theirs, is what we are taught to pray for.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Thy kingdom come] See note ch. Mat_3:2. Lightfoot quotes an axiom from the Jewish Schools, “that prayer wherein there is not mention of the Kingdom of God is not a prayer.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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), , "the kingdom of thy Messiah come". Christ alters the expression, leaves out the word "Messiah", and puts it thus, "thy kingdom come", to let them know that the Messiah was come; and that it was the kingdom of the Father, in the power of his grace, upon the souls of men, they must pray for and expect: however, he conformed to a rule of their's in this, as well as in the former petition (s); that

"every blessing, or prayer, in which there is no , "mention made of the name", i.e. of God, is no prayer; and that every prayer, in which there is not "the kingdom", is no prayer.''

In this petition the disciples were taught to pray for the success of the Gospel, both among Jews and Gentiles; for the conversion of God's elect, in which the kingdom of God would greatly appear, to the destruction of the kingdom of Satan, and the abolition of the kingdom of the beast, in the latter day; which will usher in the kingdom, of the mediator, he will receive from his Father, and this will terminate in the kingdom of glory: in a word, not the kingdom of nature and providence is meant, which always was; but the kingdom of heaven, which was at hand, nay had taken place, though as yet was not very visible, and which is spiritual in the hearts of God's people, Jews and Gentiles; and which will appear exceeding glorious in the latter day, and at last be swallowed up in the ultimate glory; all which must be very desirable by the sincere lovers of Jesus Christ.

Thy will be done in earth, as it is in heaven. There is some appearance of this petition still remaining, in what the (t) Jews call the short prayer:

"what is the short prayer? R. Eliezer says, , "do thy will in heaven"; and give quietness of spirit, or acquiescence of spirit in thy will, to them that fear thee below.''

Christ says "thy will"; not the will of wicked men, nor the will of Satan, nor a man's own will, but the will of God: by which is meant either his secret will, which is the rule of all his proceedings both in providence and grace; is unknown to us, till facts make it appear; is always fulfilled in heaven and in earth; and sometimes is fulfilled by those who have no regard to his revealed will; and is what ought to be submitted to patiently, and without murmuring: or rather his revealed will, which consists partly in the declarations of his grace and mercy; as that salvation is by Christ, whoever believes in him shall be saved, that all the redeemed be sanctified, persevere to the end, and be glorified; and partly in the commands enjoined his people, which will of his is good, perfect, and acceptable. The will of God may be said to be done by us, when our wills are resigned to his; when we patiently submit to every adverse dispensation of providence; when our hearts and actions are, in some measure, conformed to his law; when what is done, is done in faith, with a view to his glory, and without dependence upon it; of which such only are capable who have a spiritual understanding of the will of God, believe in Christ, receive grace and strength from him, and are assisted by his Spirit. These desire to do the will of God, as it is done in heaven; meaning not so much by the inanimate creatures, the sun, and moon, and stars, as glorified saints and holy angels, who do it voluntarily and cheerfully; speedily, and without delay; constantly, and without any interruption; and perfectly and completely.

(r) Seder Tephillot, fol. 128. 2. Ed. Basil. (s) T. Bab. Beracot, fol. 40. 2. (t) Ib. fol. 29. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Those who desire to arrive at the kingdom of heaven, must endeavour so to order their life and conversation, as if they were already conversing in heaven. This petition is also to be understood for the accomplishment of the divine will in every part of the world, for the extirpation of error, and explosion of vice, that truth and virtue may everywhere obtain, and heaven and earth differ no more in honouring the supreme majesty of God. (St. John Chrysostom, hom. xx.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Let the Lord rule over all the nations of the earth, and let them be freely subject to his laws, and to his Son Jesus Christ; let the gospel of the kingdom be published, and prosper, by bringing all thoughts into a captivity to it. And let the kingdom of God come more within the hearts of all men, and hasten the revelation of the kingdom of glory. Let the will of the Lord be every where done, and that on earth, with as much freedom and cheerfulness, and with as little reluctancy, as it is done by the angels and saints in heaven. These three first petitions are of great cognation one to another; God is then glorified when his kingdom is advanced, and his kingdom is then promoted when there is most free and cheerful obedience yielded to his will: the sum is, Let God be glorified.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Thy kingdom — Thy dominion over all hearts and souls. Come — By our willing submission to it, and by its universal spread. In this petition, truly offered, we do truly submit to God; we do truly give him our hearts, and are consequently truly Christians. Thy will be done — Thy laws be obeyed; thy commandments be executed. A class of commentators make a distinction, for which there is little ground, between the revealed will and the secret will of God. Thus Professor Owen, in his Commentary, says: “His secret will or purpose is being accomplished at all times and in all places of his dominion.” If this be true, then all the vices, crimes, and abominations of fiends and the most wicked wretches, though forbidden by the law of God, are in accordance with “his secret will!” What is this, but to make a hypocrite of the most holy God? What is it, but to make him will the wickedness of the sinner, that he may damn him? What is it, but to make God the original determiner of all sin; and therefore the responsible author of all sin; and therefore, again, the only real sinner in the universe?

In earth as it is in heaven — And thereby men would be as obedient as angels, and the earth would be a counterpart of heaven.

The phrase, in earth, clearly indicates the expectation that obedience to God’s will, bringing on the coming of his kingdom, should overspread the earth. This universal hope is placed in the very body of this universal prayer. It is instinct with the very life of missionary enterprise. That kingdom is to be introduced, not by the convulsion of the world’s dissolution, but by the submission of all hearts to its extending sway. The Church, therefore, cannot pray this clause of the divine prayer in the full spirit of its power, without becoming a missionary Church. In this petition is the concentrated germ of all holy enterprise, of all aggressive energy, of all Christian sacrifice; for the conversion of men, for the blessing of the race, and for the recalling of an apostate world to God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thy kingdom come. Let there come the full establishment of thy realm. The prayer passes from the personal acceptance in the heart of God"s revelation of himself to the consequent result. The clause has a much wider meaning than the development and spread of the Church, or even the personal return of Christ at the second advent. It speaks of that which shall be the issue of both this and that, the final and perfect establishment of God"s realm, in which all men will do him willing service, and all habits and customs, individual and social, will be such as he approves of (vide Introduction, p. 25.). Dr. C. Taylor ("Sayings," etc., Exc. 5.) points out that the coming of the kingdom and the sanctifying of the Name are brought together in Zec_14:9; Weiss, "Life," 2:349, with many others, says that our Lord probably adapted the frequent Jewish prayer for the coming of the kingdom of Messiah. Thy will be done. Let thy will come into complete existence. (genhyhtw ; of. "Let there be light," Gen_1:3) The thought is not merely God"s will realized in this or that action, whether performed or endured by us, (cf. Mat_26:42 Act_21:14) but God"s will as a whole coming into full being. God"s will is always in ideal until it is accomplished in act. The connexion of the clause with what has gone before is therefore this the acceptance of God"s manifestation of himself leads to the establishment of his realm, and this to the realization of his will, which until then is only ideal. (cf. Mat_5:18, note, end) If this be all the meaning of the words, they express, in fact, only the ultimate result of the consummation prayed for in the preceding clause; (hence this portion of the prayer was in itself complete without our present words; cf. Luk_11:2) but since it is so far a distinct thought that it would not immediately suggest itself, it has a worthy place in the fuller form of the prayer. Possibly, however, more may be intended. The full establishment of the kingdom may be only a part of his loving will, which may, for all we know, have countless other things in view. The highest prayer that we can make in the furtherance of God"s cause is that his gracious purpose, his will (whatever it may include) may be fully brought about. In earth, as it is in heaven; as in heaven, so on earth (Revised Version). Probably the words are to be joined to only the immediately preceding clause. In heaven God"s will is already realized; not yet on earth, where sin has entered.

The second petition.

The words of this brief petition pray that; the kingdom of God may come in this world. And it would sufficiently satisfy the requirements of the words to understand them to pray for the further growth and more perfect developing and advance of the kingdom and the principles of it. So far also as the word "kingdom" might be considered equivalent to "rule," that rule had always been a reality and a very patent fact in the world. But in the light of the preaching of John the Baptist, and of the preaching entrusted to the twelve and the seventy disciples in Christ"s commission, it is probable that the petition in this prayer describes the final and perfect form of God"s kingdom, as growing out of the truth of Christ, in all its entirety, rooted in his incarnation, vital in the efficacy of his cross and blood, and triumphantly evidenced in his resurrection, ascension, and sending or the Holy Ghost. For a kingdom, a new kingdom, a reign of "abundance of peace," and of every most distinguished type of blessing, the favoured but degenerate nation had now long been looking with very mistakenly directed vision; while the truer and the really devout of them had been earnestly longing and waiting for it not, indeed, much better informed in their mind, but very much better disposed in their heart. These, therefore, were to some real degree disposed to understand Christ"s kingdom, differently conditioned as even to them it was compared with their expectations. And now the petition is enthroned that purports thisMay the kingdom of God in Christ come! Dwell on

I THE SPIRITUAL CHARACTER OF THIS KINGDOM. Explain what is really meant by a spiritual character, illustrating this by:

1. The wonders of the way in which the kingdom was founded on earth.

2. The methods by which it gains and holds its own.

3. The objects which it seeks both near at hand and ultimately.

II THE SPIRITUAL FORCES WHICH GIVE IMPULSE TO THIS KINGDOM AND WHICH RULE IT, AS MANIFEST AS THEY ARE INVISIBLE. Give here leading illustrations of the mighty presence of the Holy Spirit working at the same time with human servants, but himself unchallengeably the mainspring.

III THE CATHOLICITY OF THIS KINGDOM. Point out the implications of this fact. Show the enormously strong, growing indications, or evidences, or already concluded proofs of it. B.

The third petition.

Beautifully does Chrysostom note how, in this petition, following closely upon "Thy kingdom come," Jesus would" bid us, before we come to heaven, make this earth into heaven." Dwell, in this simplest petition, on the following simplest but greatest and most significant facts. If the will of God is done on earth as it is done in heaven, so

I IT WILL IT BE DONE BY ALL. It is done by all in heaven, and the very form of this petition is not worded for the individual, but for all the wide, the various, the saddened but the beautiful world.

II IT WILL BE DONE WITH THE FULLEST CONSENT OF THE HEART, AND WITH THE UNITED, UNDISTRACTED CONSENT OF ALL THE POWERS.

III IT WILL BE DONE WITH AN EVER-GROWINGLY SYMPATHETIC UNDERSTANDING OF IT. It is beyond us to say that God"s will is done even in heaven with (or much less for the mere reason of) a perfect understanding of it. Nay, some of its value may result there, as here, from its being both accepted and "done" in spite of its not being understood. But how much of our understanding of it is blocked by weak sympathy with it, or by absence of sympathy with it; and surely these obstacles will be gone, or ever be giving way! The clearness of sight and of understanding that a perfect sympathy gives, as compared with fitful and imperfect sympathies, must be all gain to the doing of God"s will on earth as in heaven.

IV IT WILL BE DONE WITHOUT THAT BITTER PAIN, THAT WORST WEARINESS, THAT COME OF VAIN ENDEAVOUR AND EFFORT SO OFTEN FAILURE. Such descriptions, or even such mere glimpses, as are given to us in Scripture of the worship or the work in heaven are ravishing indeed to meditate. To these we can never absolutely attain "in earth.". To them, nevertheless, we may ever be approximating. The petition teaches us this; and, as offered by countless millions of lips, generation after generation, it is gradually and blessedly leading on to this. B.

Vers. 10, 11. The Lord"s Prayer (part 2).

The verses before us contain three of the seven petitions of this model prayer. These are

I THAT THE KINGDOM OF GOD MIGHT COME.

1. God"s absolute empire is in his arm.

(1) It was there before the creation. From everlasting. Essentially.

(2) Millions of possible universes now slumber in that arm.

2. The kingdom coming is the gospel in triumph.

(1) The kingdom came in the advent of the King. It was manifested in his mighty works of wisdom and love. The essence of sovereignty resides in laws. The gospel laws are immutable wisdom and love. They are the laws of heaven, and therefore the voice of the sovereignty of heaven.

(2) The kingdom comes spiritually when the gospel triumphs in the believer. When it informs his mind. When it directs his will. When it captivates his affections. When it rules his life.

(3) It will come visibly. The fifth monarchy of Daniel describes the coming kingdom. (see Dan_2:44 Dan_7:26, Dan_7:27) In this kingdom the Lord from heaven will bring with him the angels of heaven. It will be the kingdom of the first resurrection. (Re 20) In it the Redeemer will be "King of kings, and Lord of lords; "for his saints will then be "kings and priests unto God.

3. We should pray for the coming of Christ in his kingdom.

(1) Visibly. Righteousness will then replace oppression and distraction. Peace will replace violence and war. Joy will replace misery and sorrow.

(2) Spiritually. The suppliant should seek himself to become an epitome of heaven. Loyalty to Christ the King. No rebel in the soul. Perfect love.

II THAT THE WILL OF GOD MIGHT BE DONE.

1. In the heavens it is perfectly done.

(1) In the mechanical heavens. The stellar heaven. The atmospheric heaven.

(2) In the angelic heaven. The ear of angelic obedience is sensitive. The wing of angelic obedience is swift. "They go and return like a flash of lightning.

(3) There is no prayer here that the will of God may be done in heaven or in the heavens. The way in which it is done there is taken as a pattern for us.

2. The will of God is man"s highest wisdom.

(1) Necessarily so, for it is the wisdom of God. See its expressions in nature. Uses; adaptations; balancings.

(2) See its expressions in the gospel. Design; means to the end.

(3) We have it in the example of Christ. (see Mat_7:21 Mat_12:50) Therefore choose religion. (cf. Jos_24:15 1Th_5:18)

(4) The will of love pledges help. We cannot trust ourselves to fulfil God"s Law. We may trust the help of his Spirit.

III THAT WE MAY BE NOURISHED IN HIS SERVICE.

1. Bread stands for the necessaries of life.

(1) Arton , like expresses all these. (cf. Gen_49:20)

(2) Things necessary for the life of the body. Food. Coverings, viz. raiment and habitation. "Our bread." This is a prayer for remunerative labour. (cf. Gen_3:19 1Th_4:11, 12 2Th_3:10) What we eat without labour is not our own bread.

(3) Things necessary for the life of the Spirit. Nourishment. From the Word in the ordinances. Protection. From the wrath of God. From the power of evil.

2. This is the language of pilgrims.

(1) "This day." Life is a day.

(2) "Daily bread." The manna was gathered daily. So is our spiritual as well as our natural food. Supply us with profitable subjects for thought affection. These are the food of the mind. God gives angels what to think and love.

(3) God is the Giver and the Gift. The Lord himself is the Bread. Still he cometh down from heaven.

(4) Take no anxious thought for the morrow. As to the temporal supply. As to the spiritual. We do not receive the grace for dying until we are called to die. We should now be most solicitous about the grace to live. God knows our need. His resources are ample. His heart is good. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Our Father - Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth. II.

1. Hallowed be thy name - Mayest thou, O Father, be truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.

2. Thy kingdom come - May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee forever and ever.

3. Thy will be done on earth, as it is in heaven - May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.

4. Give us - O Father (for we claim nothing of right, but only of thy free mercy) this day - (for we take no thought for the morrow) our daily bread - All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life.

5. And forgive us our debts, as we also forgive our debtors - Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses.

6. And lead us not into temptation, but deliver us from evil - Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian's heart being the glory of God, (ver. 9, 10, ) and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual, ) pardon of sin, and deliverance from the power of it and of the devil, (ver. 11, 12, 13, ) there is nothing beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness.

III. For thine is the kingdom - The sovereign right of all things that are or ever were created: The power - the executive power, whereby thou governest all things in thy everlasting kingdom: And the glory - The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even forever and ever. It is observable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever - blessed and undivided trinity. Luke xi, 2.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

kingdom come

vs. Mat 11:27-30; Luk 1:31-33; 1Co 15:24 (See Scofield "Mat 3:2").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

His majesty, power and might, omnipresence, and omniscience having been confessed, the thought follows:

v. 10. Thy kingdom come. Thy will be done in earth as it is in heaven.

The kingdom of heaven, the sum total of the gifts and mercies of God in Jesus, which God has intended for all men and which is realized as the kingdom of grace in the believers, shall come. God must grant faith and keep us in faith and thus in His kingdom. Joh 15:1-5. But our prayer is also for others, that God may open their hearts and minds to the glorious news of their salvation by sending faithful pastors and missionaries, and that he would soon merge the Church militant into the Church triumphant. This petition implies that such is the good and gracious will of God. It follows, then, that this will of God should be perfectly, ideally done and fulfilled, and that all opposing forces should be broken and hindered. Incidentally, His will and allowance in our own lives should be carried out. Whatever of suffering and trials He is pleased to put upon us shall be borne willingly, since the angels themselves are models in the doing of God’s will. At all times, in all places, in all things we pray that His will be done.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

10. Thy kingdom come. The Messiah's kingdom had not yet come, but was proclaimed by the Lord as at hand. It did speedily come, but in its fulness, and in its final triumph over evil, it has not yet come. For this coming we may now pray, and the prayer is answered in part by each success of the gospel. Thy will be done, as in heaven, so on earth. None can pray thus who have not merged their own wills into the divine will. He, in effect, prays the prayer of Gethsemane, “Not my will, but thine, be done.” It is mockery for disobedient lips to utter such a prayer.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. ἐλθάτω ἡ βασιλεία σου. Note the loss in the A.V. of the emphasis given by the position of ἁγιασθήτω—ἐλθάτω—γενηθήτω. See note ch. Mat 3:2. Lightfoot (Hor. Heb.) quotes an axiom from the Jewish Schools, ‘that prayer wherein there is not mention of the Kingdom of God is not prayer.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10. ἐλθέτω ἡ βασιλεία σου] ‘Ut in nobis veniat, optamus; ut in illo inveniamur, optamus.’ Aug. Serm. lvi. c. 4 (5), vol. v. pt. i. Thy kingdom here is the fulness of the accomplishment of the kingdom of God, so often spoken of in prophetic Scripture; and by implication, all that process of events which lead to that accomplishment. Meyer, in objecting to all ecclesiastical and spiritual meanings of ‘Thy kingdom,’ forgets that the one for which he contends exclusively, the Messianic kingdom, does in fact include or imply them all.

γενηθήτω τὸ θ. σου] i.e. not, ‘may our will be absorbed into thy will;’ but may it be conformed to and subordinated to thine. The literal rendering is, Let thy will be done, as in heaven, (so) also on earth.

These last words, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς, may be regarded as applying to the whole of the three preceding petitions, as punctuated in the text. A slight objection may perhaps be found in the circumstance, that the kingdom of God cannot be said to have come in heaven, seeing that it has always been fully established there, and thus the accuracy of correspondence in the particulars will be marred. It is true, this may be escaped by understanding, May thy kingdom come on earth, so as to be as fully established, as it is already in heaven. So that I conceive we are at liberty to take the prayer either way.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.