The forgotten prayer

What if we didn’t even see, much less pray, the prayer Jesus taught us to pray first? What if we rediscovered this key prayer, hidden in plain sight?

It happened every time, without exception. On each occasion, I led a group of women to recite the Lord’s Prayer:

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matt. 6:9-13 KJV)

Each time, I explained, “The last line – the kingdom and power and glory line – doesn’t appear in the oldest manuscripts. The prayer Jesus taught is composed entirely of petitions.” Then I asked, “Tell me the petitions in the Lord’s Prayer.”

Each time, different voices chimed in: “Give us our daily bread.” “Thy kingdom come.” “Forgive us our debts, as we forgive our debtors.” “Thy will be done.” “Lead us not into temptation.” “Deliver us from evil.”

Finally, as everyone fell silent, I asked, “Anything else?”

Every time, everyone looked at me blankly.

“You forgot the very first petition,” I told them: “Hallowed be your name.”

 

Pious rhetoric or key petition?

When I learned to recite the Lord’s Prayer in childhood, we used the King James pronouns (as above), and we pronounced the word hallowed with three syllables. Together, we intoned, “Hal-lo-wed be thy name.”

I had no clue what that meant. I suspect, neither did anyone else.

Most of us do not use the term “hallowed” in our everyday vocabulary. What’s more, we might pray for a person’s health or job or family, but we don’t generally pray for someone’s name. Nor do we use the awkward grammatical construction most English translations employ for this clause. We don’t say, for example, “Happy be your day.”

For all these reasons, the words, “Hallowed be thy name,” sound to us like so much pious rhetoric. Yet when Jesus uttered the Lord’s Prayer, he was teaching us how to pray (see Matt. 6:9). He was instructing us who to pray for and what to ask for.

Much to our amazement, he taught us to pray first for God: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven” (Matt. 6:9-10).

Much to our bewilderment, he taught us to ask first for what we understand least: “Hallowed be your name.” He was not telling us to pad our prayers with introductory fluff. Nor was he here teaching praise.

Rather, Jesus taught first the one request that is key to everything else.

 

Apart from the Spirit

You cannot pray this prayer soul first. Your mind can’t grasp it; your emotions can’t embrace it. Praying for God arises from an inexplicable Spirit-to-spirit connection. As you choose to confess Christ as Lord – truly, deeply, continually – your human spirit begins to resonate with the yearnings of God’s Spirit. Only then, and usually after first putting up a considerable fuss, do your soul and body begin to echo the same yearnings.

As we explore what it looks like for God’s name to be hallowed, remember: Such insights can help your mind catch up to your spirit. Yet apart from the Spirit, mental understanding will leave you stranded. Rational thinking can never teach you why this request carries such profound weight, nor spark in you a profound desire to see God’s name hallowed. These words will remain pious rhetoric until something in the deepest part of you grabs hold of this forgotten prayer and will not let it go.

 

The opposite of hallowing

To hallow can mean “to make holy.” Yet, surely, Jesus wasn’t teaching us to pray, “Father, may your name be made holy.” God’s Name is his essence. The names he is called in scripture reflect his character and his ways. Eternally he is, “holy, holy, holy.”

To hallow can also mean “to honor as holy.”[i] Ah, this definition sheds more light. Jesus was teaching us to ask: “Father in heaven, may you be treated as the holy God you are.”

Still, we’re perplexed. What does it look like to honor God’s name as holy?

Sometimes, the easiest way to understand something is to look at its opposite. In Scripture, the opposite of hallowing is profaning.

To profane is “to violate, as anything sacred; to treat with abuse, irreverence … or contempt; to desecrate; to pollute.”[ii]

Years ago while visiting my parents’ home in northeast Mississippi, I went for a walk down a rural road. The sun shone from a cloudless sky. Temperatures hovered at 75 degrees. A breeze tickled my face. Around a sharp curve, tall oaks arched over the roadway. To my left, a deep-cut stream gurgled. To my right, a sleepy horse grazed.

Yet a setting that should have been idyllic was trashed. All along the roadside, people had thrown beer bottles, 6-pack boxes, soft-drink cans and remains of fast-food take-out meals.

During my childhood, the property along that roadway was “hallowed” – its natural beauty appreciated and maintained. The day of my walk, the landscape was violated, polluted, “profaned.”

 

Father abuse

God’s name, his character, has a breath-taking purity and beauty far greater than the natural beauty of the countryside where I walked. To profane God’s name is to defile his beauty, to trash his reputation, to violate his glory.

Who would do such a thing? Who could do such a thing?

Sadly, we who identify ourselves with God’s name have the greatest capacity to profane God’s name. We who call God “our Father” have the greatest ability to abuse him.

If Harold’s child does terrible things, that may make me very sad and angry. It may wring from me a cry for justice and even a determination to stop the wrongs. But the deeds done by Harold’s child cannot hurt my good name. And yet those deeds can ruin Harold’s name. Those deeds can destroy Harold’s reputation and undo a world of good that Harold himself has accomplished.

Like Harold’s child, we can defile our Father’s glory. We can do so without even realizing it. Yet our Father will not excuse our ignorance. He knows how crucial it is that his glory be seen. Where his name is hallowed, there his kingdom comes and there his will is done.

 

Profanity in action

The Third Commandment says, “You shall not take the name of the Lord your God in vain” (Ex. 20:7 NAS). We may never use God’s name as a cuss word, yet profane it by what we do.

Here are three ways profanity in action may look.

We profane our Father’s name when our behavior shames him and trashes his reputation.

In Ezekiel 36, God says, “When the house of Israel lived in their own land, they defiled it by their ways and their deeds … So I poured out my wrath upon them for the blood they had shed in the land, for the idols with which they had defiled it. I scattered them among the nations … In accordance with their ways and their deeds I judged them. But when they came to the nations, wherever they came, they profaned my holy name, in that people said of them, ‘These are the people of the Lord, and yet they had to go out of his land’” (vv. 16-20 ESV).

Today, we misrepresent our Lord when we do not live out our new identity in Christ. We bring contempt on his name when we treat other people badly, when we value anything or anyone more highly than we value him – and when we live in powerlessness and defeat as a result.

We profane our Father’s name when we offer him lame worship and second-rate service.

In Leviticus 22, the Lord listed the requirements for acceptable sacrifices. He said, “Do not bring anything with a defect, because it will not be accepted on your behalf … It must be without defect or blemish to be acceptable” (vv. 20-21). After explaining in detail what constituted a “defect,” he concluded, “I am the Lord. Do not profane my holy name, for I must be acknowledged as holy …” (vv. 31-32).

In Isaiah 1, the Lord exclaimed: “I am sick of your sacrifices. Don’t bring me any more of them … Who wants your sacrifices when you have no sorrow for your sins? The incense you bring me is a stench in my nostrils. Your holy celebrations … – even your most pious meetings – all are frauds! I want nothing more to do with them. I hate them all; I can’t stand the sight of them” (Isa. 1:11-14 TLB).

Today, God is still repulsed when we litter our worship and ministry with things he hates: when we just go through the motions, when we seek first to make ourselves feel good, when we praise with our lips but not our lives or offer our heavenly Father anything less than all.

We profane our Father’s name when we let anything take precedence over his honor.

Near the end of their 40-year wanderings, the ever-complaining Israelites complained again because they had no water.

Moses and Aaron went from the assembly to the entrance to the tent of meeting and fell facedown, and the glory of the Lord appeared to them. The Lord said to Moses, “Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink.”

So Moses took the staff from the Lord’s presence, just as he commanded him. He and Aaron gathered the assembly together in front of the rock and Moses said to them, “Listen, you rebels, must we bring you water out of this rock?” Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank.

But the Lord said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them” (Num. 20:6-12).

For 40 years, Moses fulfilled a tough assignment well. Then, provoked to anger, he lost his temper, disobeyed God and gave himself and Aaron credit for provision God supplied. Immediately, God banned Moses and Aaron from entering the Promised Land. To our thinking, the consequences far outweigh the crime. That’s because we cannot grasp how grievous the offense.

Moses witnessed God’s glory. Then, in front of people who looked to him to lead in godliness, he profaned God’s name.

All who witness God’s glory have a profound responsibility to honor and not violate his breath-taking purity and radiance. Especially, we who serve God must beware of doing things our way, instead of God’s, and taking credit to ourselves that belongs to God.

As with Moses, God may act for the sake of his name even when we profane him. But every time our Lord has to override us to reveal himself, we lose. We rob ourselves.

When we have not hallowed God’s name – when we have behaved in ways that shame him, offered worship that sickens him and made choices that dishonor him – how then can we approach him, asking him to “give us,” “forgive us,” “lead us,” and “deliver us”?

Only when we honor God as holy can we know him intimately. Only from that place of intimacy can we receive all he stands ready to give.

 

Who can hallow his name?

Ah, but if the Lord has a no-tolerance policy with regard to Father abuse – if he allows no defects and excuses no sins – who can hallow his name?

We find the answer hidden, again in plain sight, in Ezekiel 36. After rebuking his people for their shameful behavior, God said:

I had concern for my holy name, which the people of Israel profaned among the nations where they had gone. Therefore say to the Israelites, ‘This is what the Sovereign Lord says: It is not for your sake, people of Israel, that I am going to do these things, but for the sake of my holy name, which you have profaned among the nations where you have gone. I will show the holiness of my great name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the Lord, declares the Sovereign Lord, when I am proved holy through you before their eyes. (Ezek. 36:21-23)

God promises to hallow his own name through the very children who have abused him and trashed his reputation. When he does, peoples who do not yet call him Father will know I AM.

What “things” will God do to show the holiness of his great name?

Sometimes – when all other options have been exhausted – God uses scathing judgments to demonstrate his holiness. But judgment gives him no pleasure, and that is not what he’s promising here.

God also honors his own name through works of power – miracles, signs, wonders. Yet remember the exodus from Egypt – God’s miraculous signs brought him great fame, but the Israelites’ subsequent unbelief trashed his name. Glorious outward demonstrations remain incomplete without the astounding inner transformation God promises here:

I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ezek. 36:25-27)

In effect, our Father says, “I will clean up my reputation by cleaning up my children. I will reveal my holiness to a watching world by pouring out amazing grace on my people, profoundly changing them so they can truly hallow me.”

What the Father promised, he has accomplished through his Son. What the Father promised, he is accomplishing by his Spirit.

Jesus Christ became the perfect sacrifice, offering himself in our place. He gave himself up for us to make us holy (see Eph. 5:25-27).

God the Spirit indwells us, fills us, impregnates us with desires we otherwise cannot have and births in us what we otherwise cannot produce. In the Son, by the Spirit, we hallow the Father’s name.

 

Hallowing in action

We hallow our Father’s name as we present ourselves wholly to him. “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God – this is your true and proper worship” (Rom. 12:1).

We hallow our Father’s name as we live changed lives that honor him. Walking by the Spirit, we become like Levi, whom God described this way in Malachi 2:5-6: “he revered me and stood in awe of my name. True instruction was in his mouth and nothing false was found on his lips. He walked with me in peace and uprightness, and turned many from sin.”

We hallow our Father’s name as we seek his renown above all else. Our lives testify: “Yes, Lord, walking in the way of your laws, we wait for you; your name and renown are the desire of our hearts” (Isa. 26:8).

 

At the sound of your cry

We who are associated with God’s name have the greatest capacity to profane his name. We also have the supernatural capacity to hallow his name and, in so doing, to reveal I AM to the nations. So what determines whether we live our lives abusing our Father or glorifying him? What shifts us into the amazing flow of grace promised in Ezekiel 36?

Isaiah the prophet declared, “The Lord longs to be gracious to you … He will surely be gracious to you at the sound of your cry; when He hears it, He will answer you” (Isa. 30:18-19 NAS).

When Jesus said, “This, then, is how you should pray,” he taught us what cries the Lord longs to hear, what cries release his astounding promises of grace.

You who call God “Father,” remember what Jesus taught us to pray first. Invite his Spirit to ignite your spirit, releasing that prayer deep within you.

Press into this prayer even when you do not see its practical value. Know in your inmost being that praying for God’s name has astounding implications beyond anything you can begin to fathom. As this cry wells up in you, say it aloud. Each time you open your mouth, ask the Lord to give you words to offer fresh, living, powerful prayer for him:

“Our Father in heaven: May your holy name be honored” (Matt. 6:9 GNT).

“Uphold the holiness of your name” (CEB).

“This day in this situation, may I treat you as holy, Lord Jesus. Be glorified in me.”

“Let my heart overflow with passion for Your name. Let my life be a song, revealing who You are.” (from Salt & Light, by Lauren Daigle)

“Spirit of God, so transform your people that we reflect your holiness and seek your glory.”

“Hallowed be your name!”

© 2009, 2017 Deborah P. Brunt. All rights reserved.

[i] Definitions of “hallow”: BibleSoft. NT:37. Greek-English Lexicon Based on Semantic Domain. Copyright © 1988 United Bible Societies, New York. Used by permission.

[ii] Definition of “profane” is from Webster’s Revised Unabridged Dictionary, quoted at http://www.finedictionary.com/profane.html (accessed May 9, 2017).

Also in the Praying for God Series:

(linked posts are already published; posts without links are still to come)

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Praying for God

raised handsIt’s so obvious, I can’t believe I didn’t see it sooner. It’s so unthinkable, I cannot fathom it even now.

It may be obvious but unthinkable, to you too, for I suspect you know this prayer. Would you want to know if there’s more there than you have seen?

If so, I invite you, the deepest part of you: Notice!

 

The prayer Jesus taught

Jesus uttered what we call, “the Lord’s Prayer.” But Jesus didn’t pray it. Rather, he taught it. He said:

This, then, is how you should pray:

“Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven.

Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.” (Matt. 6:9-13)

Notice: These verses don’t teach confession or thanksgiving or praise. While other scriptures show other facets of prayer, the Lord’s Prayer contains key petitions. Here, Jesus taught us what to ask for.

But also, he taught who to pray for. The second half of this prayer includes four requests. When we say them, we typically focus on what we’re asking for. But now notice who we’re praying for: “give us,” “forgive us,” lead us,” “deliver us.

In a word, Jesus taught us to pray for people. Whether we call on God in behalf of ourselves, family and friends, leaders, the oppressed, strangers or enemies, we’re praying for “us.” It’s good and godly to recognize that people are people and to pray for us.

Yet Jesus also told us to pray for someone else. Indeed, he taught us to pray first for someone other than us. He said we should ask “our Father in heaven”:

Hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven.

It’s not surprising that Jesus taught us to pray to God.

What’s stunning is this: Jesus taught us to pray for God.

If, in prayer, I ask that what you desire happens or that what you’re doing succeeds, I’m praying for you. If I pray for the respect due to you to come to you, I’m praying for you. So when we pray for the Lord’s kingdom to prosper, his will to be done and his name to be honored, we’re praying for him.

Notice too: Praying for God doesn’t mean politely gesturing his way before launching into lengthy prayers for us. The entire first half of the Lord’s Prayer teaches us what to pray for our Father.

That’s not meant to make us legalistic. It’s meant to show us that prayer doesn’t look as we have thought. It’s meant to call forth petitions that originate in our spirit – and birth what we have not even dreamed.

 

Praying from your soul

Typically, we pray from our souls. We pray for people (including ourselves) because people have needs. Indeed, people have a vast array of needs – little needs, overwhelming needs, physical needs, financial needs, spiritual needs, emotional and mental and social needs. We go to God, asking him to meet needs we’ve experienced or heard about or seen. We may keep lists to make sure we include all the people and needs we feel responsible to cover. We plead with greater passion when we have a deep emotional connection for the people or the need. We ask for what we think will meet each need best.

When we pray for people, we tend to pray from our souls. But you cannot pray for God soul-first. You cannot mentally figure out how to do it. You cannot summon up an emotional connection. The only emotion you may feel is offense. People everywhere have needs so vast and heavy that you could spend all day every day praying and still not scratch the surface. Yet, you’re supposed to pray first and foremost for the God who has all power and all knowledge, who created everything, who owns everything? How can such a God possibly have needs?

Notice what happens inside you when you pray the words: Give us. Forgive us. Lead us. Deliver us. You’re praying for “us.” You can’t help but identify, mentally and emotionally. That’s a soul connection.

Do you feel the same resonance when you pray these words? Hallowed be your name. Your kingdom come. Your will be done.

We may repeat these words that Jesus taught, because he did say to pray them. But try as we might, we can’t mentally grasp what we’re asking. We can’t emotionally relate to God’s name, his kingdom, his will.

 

Praying from your spirit

Good news! The most powerful, effective prayers arise, not from your mind or emotions, but from deeper within. Indeed, they originate from God himself. He is three-in-one: Father, Son, Spirit. God the Spirit lives in everyone who confesses Jesus Christ as Lord. He relates to us Spirit-to-spirit.

“What no human mind has conceived … these are the things God has revealed to us by his Spirit. … For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. What we have received is … the Spirit who is from God, so that we may understand what God has freely given us.”(1 Cor. 2:10-12)

“Spirit can be known only by spirit – God’s Spirit and our spirits in open communion.” (1 Cor. 2:15 MSG)

God’s Spirit calls to your human spirit. You choose whether your spirit will respond, or whether it will continue to be overruled by your boisterous and opinionated soul. (For more on spirit and soul, including an in-depth look at 1 Corinthians 2:9-16, see, “Humble your soul, release your spirit” and “Living by the Spirit.”)

As you humble your soul and release your spirit to move with Christ’s Spirit, you find yourself impelled by something stronger than emotion and more certain than knowledge. You long for your Father’s name to be hallowed, his kingdom to come. You pray for God.

Often, to your amazement, your soul joins in. Your mind and emotions participate joyfully in prayers they could not start. However, you don’t quit praying for God or yearning for what he wants when he takes you places that defy logic, places where your emotions scream not to go.

What’s more, when you begin to pray for God from your spirit, you begin to pray for people in the same way. Where before you asked for what you thought was needed, now you begin to glimpse the heart of God toward each one. You intercede with greater wisdom, authority and love, as God himself teaches you how to pray.

 

Asa’s prayer

Long before Jesus walked the earth, a king named Asa demonstrated the kind of praying the Lord’s Prayer teaches.

King Asa had a desperate need. His country Judah had a desperate need. A Cushite army of 1,000,000 men marched toward Judah, intending to conquer the people and devastate the land. By comparison, Asa had a tiny army. The Cushites had 300 chariots; Asa had none.

He took his troops out to meet the enemy, drew them up in battle formation – and cried out to God. Asa didn’t relegate prayer to the intercessors back home – though they too surely prayed. Standing on the battlefield as commander-in-chief, he did the most crucial, strategic and wise thing he could have done. He called on the Lord his God:

Lord, there is no one like you to help the powerless against the mighty. Help us, Lord our God, for we rely on you, and in your name we have come against this vast army. Lord, you are our God; do not let mere mortals prevail against you (2 Chron. 14:11).

Asa brought a specific, desperate need to God. Asa cried, “Help us.” He cried out in behalf of himself, his army and his country. Yet notice the focus of his prayer throughout, the thrust from beginning to end:

Lord, there is no one like you to help the powerless against the mighty. Help us, Lord our God, for we rely on you, and in your name we have come against this vast army. Lord, you are our God; do not let mere mortals prevail against you.

Where we see the word Lord in this verse, Asa called on God’s covenant name. Asa spoke the Name three times in his short prayer. He twice acknowledged the Lord as “our God.” Every phrase of his prayer pointed toward God.

Asa did not use God’s name as a ploy to get what he and his people needed. Asa did not try to manipulate the Lord. God who knows the heart attested as much by the way he responded to Asa.

God saw Asa’s fear and concern for his people and his land. At the same time, God saw that the words of Asa’s mouth reflected the cry of his inmost being. First and foremost, Asa yearned for God’s reputation and God’s rule.

If he had prayed from his soul, Asa might have emphasized the enemy’s dire threat and the people’s great peril. He would have cared little that Judah’s defeat would damage God’s name. Asa would have ended his plea: “Do not let this vast army prevail against us.” Instead, Asa asked, “Lord … do not let mere mortals prevail against you.”

Asa prayed to God – and he prayed for God.

In so doing, he prayed the most powerful petition possible in behalf of himself and his people. In answer, “The Lord struck down the Cushites before Asa and Judah” (2 Chron. 14:12).

 

Cry from your inmost being

Today, God within you invites you to experience something stronger than emotion, more certain than knowledge. If you say yes, he will move you deep within to want what he himself longs for. You’ll find yourself praying for him.

What’s more, you’ll pray very differently – and far more powerfully – for us.

In time, if you do not turn back, your life will become a prayer. As you press in to your Lord, Spirit-to-spirit, you will pursue his will. You will seek first his kingdom. Continually from your inmost being, you will cry for the honor of his name.

© 2009, 2017 Deborah P. Brunt. Italics in Scripture quotations are mine.

Coming in the Praying for God Series:

  • The Forgotten Prayer
  • Trajectory
  • Lauren Daigle Praying for God

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Prayer for the Body

I would like to share this prayer with you and ask you to pray with me that, as the Bride of Christ, we will continue to learn to “walk in beauty” with our fellow man and God.

Mark Charles

Mark Charles

In May 2013, Mark Charles wrote those words in an email sent to a group I had just joined. I didn’t know Mark, but deeply agreed with the prayer, prayed it and kept it in my Inbox.

Last week, Jodi who blogs at Between Worlds, posted a list of 101 Culturally Diverse Christian Voices. Recognizing Mark’s name on the list, I clicked through and puttered around his blog, Reflections from the Hogan.

“I do not lead an organization nor do I work solely for a specific group, ministry or church,” Mark writes. “I am merely the son of an American woman (of Dutch heritage) and a Navajo man, who is living on our Navajo Reservation and trying to understand the complexities of our country’s history regarding race, culture and faith so that I can help forge a path of healing and reconciliation for our people.”

Thank you, Mark, for pursuing such a crucial and challenging calling.

Last year, when Mark sent out A Prayer for the Church by email, he wrote, “This prayer is found on page 270 of the hymnal Lift Up Your Hearts; published and copyright by Faith Alive, 2013.”

Only now have I realized: Mark also posted this prayer on his blog. What’s more, he helped write the prayer, at the request of “a friend and colleague” who edited the new hymnal.

And now, at last, I see what God wants me to do with what he first put in front of me 10 months ago. With deep thanks to Mark Charles and to the editors of the Lift Up Your Hearts hymnal, I join the prayer and reprint it – and echo Mark’s invitation for you to join in too.

A Prayer of Indigenous Peoples, Refugees, Immigrants, and Pilgrims

Triune God
Father, Son and Holy Spirit,
We come before you as many parts of a single body.
You have called us together.
From different cultures, languages, customs, and histories…
Some of us indigenous – peoples of the land.
Some of us refugees, immigrants, pilgrims – people on the move.
Some of us hosts, some of us guests, some of us both hosts and guests
All of us searching for an eternal place where we can belong.

Creator, forgive us.
The earth is yours and everything that is in it.
But we forget…
In our arrogance we think we own it.
In our greed we think we can steal it.
In our ignorance we worship it.
In our thoughtlessness we destroy it.
We forget that you created it to bring praise and joy to you,
and you gave it as a gift,
for us to steward,
for us to enjoy,
for us to see more clearly your beauty and your majesty.

Jesus, save us.
We wait for your kingdom.
We long for your throne.
We hunger for your reconciliation,
for that day where people, from every tribe and every tongue
will gather around you and sing your praises.

Holy Spirit, teach us.
Help us to remember
that the body is made up of many parts.
Each one unique and every one necessary…
Teach us to embrace the discomfort that comes from our diversity
and to celebrate the fact that we are unified, not through our sameness,
but through the blood of our LORD and savior, Jesus Christ.

Triune God. We love you.
Your creation is beautiful.
Your salvation is merciful.
And your wisdom is beyond compare.

We pray this all in Jesus’ name.
Amen.

Faith Alive Christian Resources, 2013, © Creative Commons Attribution-NonCommercial-Share-Alike
About Mark Charles

Praying for God – Part 2

In the Lord’s Prayer, Jesus teaches us key petitions to pray for people: “Give us.” “Forgive us.” “Lead us.” “Deliver us.” But first, he teaches us key petitions to pray for God: “Hallowed be your name.” “Your kingdom come. Your will be done on earth as in heaven.”

King Asa of Judah lived long before Jesus walked the earth, yet Asa demonstrated the kind of praying Jesus taught.

A Cushite army of 1,000,000 men had marched toward Judah, intending to conquer the people and devastate the land. By comparison, Asa had a tiny army. The Cushites had 300 chariots; Asa had none.

He took his troops to meet the enemy, drew them up in battle formation – and cried out to God. Asa didn’t relegate prayer to the intercessors back home – though they too surely prayed. Standing on the battlefield as commander-in-chief, he did the most crucial, strategic and wise thing he could have done. He prayed. He didn’t cry out in panic to whatever god might be available. He called on the Lord his God:

“Lord, there is no one like you to help the powerless against the mighty. Help us, Lord our God, for we rely on you, and in your name we have come against this vast army. Lord, you are our God; do not let mere mortals prevail against you” (2 Chron. 14:11).

Asa brought a specific, desperate need to God. “Deliver us!” Asa asked. He cried out in behalf of himself, his army and his country. Yet notice the focus of his prayer throughout, the thrust from beginning to end:

Lord [JHVH], there is no one like you to help the powerless against the mighty. Help us, Lord [JHVH] our God, for we rely on you, and in your name we have come against this vast army. Lord [JHVH], you are our God; do not let mere mortals prevail against you.”

Asa used God’s covenant name three times in his short prayer. He twice acknowledged the Lord as “our God.” Every phrase of his prayer pointed toward God. Asa did not use God’s name as a ploy to get what he and his people needed. Asa did not try to manipulate the Lord. God who knows the heart saw Asa’s fear and concern for his people and his land. Yet God knew that the words of Asa’s mouth reflected the cry of his inmost being. First and foremost, Asa yearned for God’s reputation and God’s rule.

If he had prayed from his own natural instincts, Asa would have emphasized the enemy’s dire threat and the people’s great peril. Asa would have ended his plea: “Do not let this vast army prevail against us.” Instead, Asa asked, “Lord … do not let mere mortals prevail against you.” Asa’s greatest concern? The defeat of God’s people would damage God’s name.

King Asa prayed to God – and he prayed for God.

In so doing, he prayed the most powerful petition possible in behalf of himself and his people. In answer, “The Lord struck down the Cushites before Asa and Judah” (2 Chron. 14:12).

Praying for God, praying for us

© keokster / stock.xchng

Christ within you calls to the deepest part of you, teaching you to pray: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven.”

As those petitions begin to rise from your spirit to your Father, your prayers for people change. Your petitions in their behalf become far more effective. Indeed, when you pray first and foremost for God, everything changes. Most of all, you.

As your inmost being resonates with the cries of his Spirit, he acts – for the sake of his kingdom, for the honor of his name.

(c) 2009, 2013 Deborah P. Brunt. All rights reserved.

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The Forgotten Prayer – Part 2

Sometimes, the easiest way to begin to understand something is to look at its opposite.

In the Lord’s Prayer, Jesus teaches us to ask, first: “Hallowed be your name.” Even when we realize we’re asking, “Father, may you be honored as holy,” we wonder: How does that look? For insight, let’s contrast “hallowing” with its opposite, “to profane.”

According to Webster’s Dictionary, to profane is “to violate, as anything sacred; to treat with abuse, irreverence … or contempt; to desecrate; to pollute.”*

winding pathYears ago while visiting my parents’ home in Mississippi, I went for a walk down a rural road. The sun shone from a cloudless sky. Temperatures hovered at 75 degrees. A breeze tickled my face. Tall oaks arched across the roadway. To my left, a deep-cut stream gurgled. To my right, a sleepy horse grazed.

Sadly, a setting that should have been idyllic had been trashed. Rank smells wafted from the accumulated litter people had thrown – beer cans, soft-drink containers, remains of fast-food take-out meals.

During my childhood, the property along that roadway was “hallowed” – its natural beauty appreciated and maintained. The day of my walk, the landscape was violated, polluted, “profaned.”

Father abuse

God’s name, his character, has a breath-taking purity and beauty far greater than the natural beauty of the countryside where I walked. To profane God’s name is to defile his beauty, to violate his glory.

Sadly, we who call God “Father” have the greatest ability to trash his reputation. We who identify ourselves with God’s name have the greatest capacity to profane it.

If Harold’s child does terrible things, it may make me sad and angry. It may wring from me a cry for justice and even a determination to stop the wrongs. But the deeds done by Harold’s child cannot hurt my good name. Those deeds can, however, ruin Harold’s name. Those deeds can destroy Harold’s reputation and undo a world of good that Harold himself has accomplished.

Similarly, we who are God’s children can abuse our Father’s good name. We can do so without even realizing it. Certainly, our Father loves and forgives. He does not, however, excuse and ignore what profanes his name. He knows how crucial it is that his glory be seen – for where his name is hallowed, there his kingdom comes.

Who does the hallowing?

We who call God “Father” have the greatest ability to honor his name. When we stubbornly do the opposite, we experience painful consequences, as did God’s people in Ezekiel’s day. Yet the Father whose reputation we have trashed calls to us in the suffering we’ve brought on ourselves, announcing:

Hallowed be your name

© katman1972 / stock.xchng

“I will show the holiness of my great name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the Lord, declares the Sovereign Lord, when I am proved holy through you before their eyes” (Ezek. 36:23).

In short: When God’s children do not hallow his name, he himself does it. Wherever he is “proved holy,” peoples who haven’t previously called him Father come to know I AM.

Lest we read that verse as God’s threat to disown his rebellious children to save his own good name, he himself explains:

“I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws” (Ezek. 36:25-27).

Long after becoming a Christ-follower, the apostle Paul saw ways he had dishonored God. Deeply grieved, Paul cried, “What a wretched man I am!” In the same breath, he shouted joyfully: “Thanks be to God, who delivers me through Jesus Christ our Lord!” (Rom. 7:24-25). Then, in Romans 8, Paul explained how we cooperate with the Holy Spirit, who indwells us, to appropriate the deliverance bought with Jesus’ blood.

Our Lord delivers us because he loves us. He delivers us to hallow his name.

In effect, our Father says, “I will clean up my reputation by cleaning up my children. I will reveal my holiness to a watching world by pouring out amazing grace on my people, radically changing them so they can truly honor me.”

What the Father promised, he has accomplished through the Son. What the Son accomplished, we experience through the Spirit. As we yield ourselves to our indwelling Lord, he teaches us to pray the prayer so often forgotten: “Be honored as the holy God you are!” Then, answering the cry of our inmost being, our Father demonstrates who he is through us.

(c) 2009, 2013 Deborah P. Brunt. All rights reserved.

* profane. Dictionary.com. Webster’s Revised Unabridged Dictionary. MICRA, Inc. http://dictionary.classic.reference.com/browse/profane (accessed: May 28, 2009).

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The Forgotten Prayer – Part 1

It happened with stunning consistency. Time and again, I led a group of conferees to recite the Lord’s Prayer, King James version (since that’s how most had learned it):

“Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matt. 6:9-13).

On each occasion, I explained, “The last line – the ‘kingdom and power and glory’ line – doesn’t appear in the oldest manuscripts. The prayer Jesus taught is composed entirely of petitions.” Then I asked, “Tell me the petitions in the Lord’s Prayer.”

Each time, different voices named different requests: “Give us our daily bread.” “Thy kingdom come.” “Forgive us our debts, as we forgive our debtors.” “Thy will be done.” “Lead us not into temptation.” “Deliver us from evil.”

Hallowed be your name

© katman1972 / stock.xchng

Finally, as everyone fell silent, I asked, “Anything else?”

Time and again, everyone looked at me blankly.

“You forgot the very first petition,” I told them: “Hallowed be your name.”

Pious rhetoric or key petition?

In childhood, I learned to recite the Lord’s Prayer. We used the King James pronouns and pronounced the word hallowed with three syllables. Together, we intoned, “Hal-lo-wed be thy name.”

I had no clue what that meant. I suspect, neither did anyone else.

Most of us do not use the term “hallowed” in our everyday vocabulary. We might pray for a person’s health, job or family, but we don’t generally pray for someone’s name. Nor do we use the awkward grammatical construction most English translations employ in rendering this clause. We don’t say, for example, “Happy be your day.”

For all these reasons, the phrase, “Hallowed be thy name,” sounds to us like so much pious rhetoric. Unable to decipher it, we treat it as a religious greeting or perhaps a statement of praise.

But Jesus did not pad his prayer with introductory fluff. Nor did he here teach praise. Jesus told us who to pray for and what to ask.

In his inscrutable wisdom, he taught us to pray for God before we pray for “us.” He taught us to ask first for what we understand least: “Hallowed be your name.”

When we disregard this enigmatic petition, we omit the one request that is key to everything else we ask.

The importance of hallowing

To hallow can mean “to make holy.” But Jesus wasn’t instructing us to ask, “Father, may your name be made holy.” God’s names express his essence. He who, by nature, is holy, holy, holy cannot be made more so.

To hallow can also mean “to honor as holy.” Ah, this definition sheds more light. We honor God as holy by acknowledging who he is, yielding our lives to him, reflecting his character and walking in his ways.

The more we “hallow” our King, the more we usher in his kingdom. The more we honor our Father, the more wise and effective all our requests.

Conversely, when our hearts do not yearn for God’s honor, we subvert his kingdom. We sabotage our own lives, as well as our prayers. Our Father wants to “give us,” “forgive us,” “lead us” and “deliver us.” That’s why he told us to ask. Yet he knows that whatever does not bring him honor will not truly help anyone else. So while we persist in asking for everything we think we need, Jesus calls us back to square one.

“When you pray, say: ‘Father, hallowed be your name’” (Luke 11:2). “Heavenly Father, be honored as the holy God you are!”

The petition we have forgotten – but Jesus said to pray first – unlocks everything our Father has prepared for his own.

(c) 2009, 2013 Deborah P. Brunt. All rights reserved.

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