fetters only in order to forge new ones. Ver. 9. οὕτως, thus, not after the ethnic παηπετ.---προσεύχεσθε: present, pray so habitually.—tpets: as opposed to the Pagans, as men (1.6.) who believe in an intelligent, willing God, your Father. The prayer which follows consists of six petitions which have often been elabor- ately explained, with learned discussions on disputed points, leaving the reader with the feeling that the new form is any- thing but simple, and wondering how it ever came into universal use. Gospel has been turned into law, spirit into ‘
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m 1 Pet: iii Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, " ἁγιασθήτω τὸ ὄνομά σου" 1ο.
15.
Ch. P 42. Acts xxi. 14 (same phrase).
letter, poetry into prose. We had better let this prayer alone if we cannot catch its lyric tone.—Ndrep. In Luke’s form this name stands impressively alone, but the words associated with it in Matthew’s version of the address are every way suitable. Name and epithet together—Father, in heaven—express reverential trust.—Aytac@r)}Tw T. ο. σου: first petition—sanctified, hallowed be Thy name. Fritzsche holds that σου in this and the next two petitions is empha- tic, σοῦ not govenclitic. The suggestion gives a good direction for the expositor = may God the Father-God of Jesus be- come the one object of worship all the world over. A very natural turn of thought in view of the previous reference to the Pagans. Pagan prayer corre- sponded to the nature of Pagan deities —indifferent, capricious, unrighteous, unloving ; much speaking, iteration, dun- ning was needed to gain theirear. How blessed if the whole pantheon could be swept away or fall into contempt, and the one worshipful Divinity be, in fact, worshipped, ὡς by οὐ ᾧ καὶ επὶ γῆς; for this clause appended to the third petition may be conceived as common to all the first three. The One Name in heaven the One Name on earth, and reverenced on earth as in heaven. Universalism is latent in this opening petition. We cannot imagine Jesus as meaning merely that the national God of Israel may be duly honoured within the bounds of His
own ple.
Ver. 10. Ἐλθέτω ἡ ία gov: second petition. The prayer ofall 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 univ benignant Father who knows the wants of His chil- dren and cares for their interests, lower and higher, that Jesus desires to come. It will come with the spread of the wor- ship of the One true Divine Name; the paternal God ruling in grace over believ- ing, 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 ν/οτ]ἀ.---γενηθήτω τ. 6. σ.: third petition. Kamphausen, bent on maintaining the superior originality of
8. , , 9 mt 33) ἐλθέτω ἡ βασιλεία σου" "γενηθήτω τὸ θέληµά σου, ’ ὡς ἐν οὐρανῷ, Ρ Acts vii. 51 (ὡς καὶ).
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 com- manding will may be done; that the right as against the wrong may every- where prmelaw ἐν οὐρ. καὶ ἐπὶ γῆς. Σα, a μκν, not without application to three petitions, is specially appli- cable to this one. Translated a 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 Ps. ciii., as doing God's commandments. In the Ο. T. the angels are the ts 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.