'After this manner therefore pray ye: Our Father which art in heaven.'--MATT. vi. 9.
Every teacher knows the power of example. He not only tells the child what to do and how to do it, but shows him how it really can be done. In condescension to our weakness, our Heavenly Teacher has given us the very words we are to take with us as we draw near to our Father. We have in them a form of prayer in which there breathe the freshness and fulness of the Eternal Life. So simple that the child can lisp it, so divinely rich that it comprehends all that God can give. A form of prayer that becomes the model and inspiration for all other prayer, and yet always draws us back to itself as the deepest utterance of our souls before our God.
'_Our Father which art in heaven!_' To appreciate this word of adoration aright, I must remember that none of the saints had in Scripture ever ventured to address God as their Father. The invocation places us at once in the centre of the wonderful revelation the Son came to make of His Father as our Father too. It comprehends the mystery of redemption--Christ delivering us from the curse that we might become the children of God. The mystery of regeneration--the Spirit in the new birth giving us the new life. And the mystery of faith--ere yet the redemption is accomplished or understood, the word is given on the lips of the disciples to prepare them for the blessed experience still to come. The words are the key to the whole prayer, to all prayer. It takes time, it takes life to study them; it will take eternity to understand them fully. The knowledge of God's Father-love is the first and simplest, but also the last and highest lesson in the school of prayer. It is in the personal relation to the living God, and the personal conscious fellowship of love with Himself, that prayer begins. It is in the knowledge of God's Fatherliness, revealed by the Holy Spirit, that the power of prayer will be found to root and grow. In the infinite tenderness and pity and patience of the infinite Father, in His loving readiness to hear and to help, the life of prayer has its joy. O let us take time, until the Spirit has made these words to us spirit and truth, filling heart and life: 'Our Father which art in heaven.' Then we are indeed within the veil, in the secret place of power where prayer always prevails.
'_Hallowed be Thy name._' There is something here that strikes us at once. While we ordinarily first bring our own needs to God in prayer, and then think of what belongs to God and His interests, the Master reverses the order. First, _Thy_ name, _Thy_ kingdom, _Thy_ will; then, give _us_, forgive _us_, lead _us_, deliver _us_. The lesson is of more importance than we think. In true worship the Father must be first, must be all. The sooner I learn to forget myself in the desire that HE may be glorified, the richer will the blessing be that prayer will bring to myself. No one ever loses by what he sacrifices for the Father.
This must influence all our prayer. There are two sorts of prayer: personal and intercessory. The latter ordinarily occupies the lesser part of our time and energy. This may not be. Christ has opened the school of prayer specially to train intercessors for the great work of bringing down, by their faith and prayer, the blessings of His work and love on the world around. There can be no deep growth in prayer unless this be made our aim. The little child may ask of the father only what it needs for itself; and yet it soon learns to say, Give some for sister too. But the grown-up son, who only lives for the father's interest and takes charge of the father's business, asks more largely, and gets all that is asked. And Jesus would train us to the blessed life of consecration and service, in which our interests are all subordinate to the Name, and the Kingdom, and the Will of the Father. O let us live for this, and let, on each act of adoration, Our Father! there follow in the same breath, _Thy_ Name, _Thy_ Kingdom, _Thy_ Will;--for this we look up and long.
'_Hallowed be Thy name._.' What name? This new name of Father. The word _Holy_ is the central word of the Old Testament; the _name_ Father of the New. In this name of Love all the holiness and glory of God are now to be revealed. And how is the name to be hallowed? By God Himself: '_I will hallow_ My great name which ye have profaned.' Our prayer must be that in ourselves, in all God's children, in presence of the world, God Himself would reveal the holiness, the Divine power, the hidden glory of the name of Father. The Spirit of the Father is the _Holy_ Spirit: it is only when we yield ourselves to be led _of Him_, that the name will be _hallowed_ in our prayer and our lives. Let us learn the prayer: 'Our Father, hallowed be Thy name.'