Doxology

“For thine is the kingdom and the power and the glory forever and ever.”

These words are not included in the earliest copies of Matthew’s Gospel, nor does Luther comment upon them. Many Christians pray them, though, as a hymn of praise—a doxology—which matches the opening petition of the Lord’s Prayer, in which we ask that God’s name be hallowed.

The kingdom is God’s. He rules over everything that he created; he is Lord of all that exists. The Church in particular is his kingdom, and his will is to increase that kingdom so more people will dwell in his new creation. That new creation is also his kingdom, which he will rule eternally.

The power is God’s. He is almighty; he can do whatever he chooses. God is so powerful that he cannot lie. Whenever he speaks, what he says happens. He says, “Let there be light,” and there is light. He says, “Your sins are forgiven,” and they are forgiven. He says, “Your sins are gone,” and they are gone, removed as far from us as the east is from the west. He says, “You are my child, and you will live with me forever in a new and perfect creation,” and we know that all these things are true.

The glory is God’s. In the presence of his disciples—Peter, James, and John—Jesus once shone with light while visiting with Moses and Elijah. Yet to Jesus, his true glory is not that he can shine with light or be counted with the heroes of God’s people. His glory far transcends those accomplishments. For Jesus, his true glory is expressed in love, making himself vulnerable on behalf of his people, offering himself as a sacrifice to take away the sins of the world.

The kingdom and the power and the glory are his forever—or, as some Christians pray, “forever and ever.” The original Greek expression translates literally as “from the ages into the ages.” God’s kingdom and power and glory never end. They endure into the new creation, and we will experience them fully at the resurrection of the body, when we inherit the fullness of what we already have now: the life everlasting. J.

 

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Hallowed be thy name

Jesus says, “When you pray, say ‘…Hallowed be thy name….’”

Luther explains, “What does this mean? God’s name is certainly holy in itself, but we pray in this petition that it may be kept holy among us also. How is God’s name kept holy? God’s name is kept holy when the Word of God is taught in its truth and purity, and we, as the children of God, also lead holy lives according to it. Help us to do this, dear Father in heaven! But anyone who teaches or lives contrary to God’s Word profanes the name of God among us. Protect us from this, heavenly Father!”

Salvageable adds: God’s name includes everything that tells us about God. His name starts with the labels we use for him: God, Lord, Jesus, Christ, Savior, Redeemer, and so on. But God’s name can also refer to the Bible, the Church, the cross, and anything else that calls God to mind. God’s name is represented by anyone who calls himself or herself a Christian.

God’s name is so important that God protects it in the Ten Commandments, telling his people not to misuse his name. His name is misused when it is spoken carelessly, as punctuation, rather than as a prayer addressed to him or as a statement about him. It is misused whenever people try to use it magically, treating the cross as a good-luck charm or treating prayer as an incantation that gives the one praying control over God. God’s name is misused whenever it is invoked in an effort to deceive other people, whether perjury (promising by God’s name to speak the truth, and then lying) or false promises (God wants you to send me one hundred dollars, and he promises you greater prosperity in return when you do so).

Of course God’s name is always holy. Anything that belongs to God is holy. God does not require our prayers to preserve the holiness of his name. But our prayers remind us that God’s name is holy. As Luther indicates, when we pray to God about the holiness of his name, we pray that his name would be holy among us. Instead of bringing shame to the name of God by our deceit, by our selfishness, and by our cold lack of love for our neighbors, we want the name of God to be honored by our neighbors when they see our good deeds and praise our Father in heaven (Matthew 5:16).

Children sometimes misunderstand the words of the prayer and tell God that his name is hollow. When people pray this prayer and then go and do what they want rather than doing what God wants, they make his name hollow. As Luther prays, “Protect us from this, heavenly Father!” As Christians, may we bring glory rather than shame to the name of Christ our Lord. J.

God’s name

God says, “You shall not take the name of the Lord your God in vain” (or, “You shall not misuse the name of the Lord your God”) (Exodus 20:7).

Luther explains, “What does this mean? We should fear and love God so that we do not curse, swear, use magical arts, lie, or deceive by God’s name, but call upon it in times of trouble, pray, praise, and give thanks.”

Salvageable adds: Notice that in this and all the other commandments, Luther ties our obedience to our fear of God and our love for God. Because we cannot earn anything from God by our obedience, our efforts to live according to his commandments are part of our relationship with the Lord who has washed away our sins, purifying us, and making us acceptable in the sight of God. The commandments help us to imitate Jesus, since he lived a life of pure righteousness, faithfully following all these commandments.

In the narrow sense, God’s name is Yahweh (or Jehovah), the special name that means “I am.” In a more general sense, God’s name is anything that he is called: God, Lord, Jesus, Christ, and the many other names that belong to him. In the broadest, sense, God’s name is anything that teaches us about him or reminds us of him, including the Bible, church buildings, and crosses.

People insult God when they use his name to punctuate their conversation, declaring by God’s name how hot it is, or how happy or angry they are, or how much it hurts to drop a book of boxes on one’s foot. The roofer who worked on my house some years ago sounded like a very holy man, using God’s names in every sentence he spoke. On the other hand, he was neither praying to God nor witnessing about him. But, as Luther indicates, God’s name can be misused in other ways that are even worse than thoughtless and careless utterances of his name.

We should not curse. To curse is to wish harm on someone else. “I hope you fall down the stairs and break your neck” is a curse. The worst thing we can wish for anyone is eternal condemnation and punishment. Therefore, when a person tells another person or object to “go to hell” or says “damn you” or describes someone or something as “god-damned,” that person is cursing. (Other obscene language has come to be known as cursing as well, but Luther is using the word with its original meaning.) Only God can judge and decide who will go to hell. We have no right to make that decision for him, not even while driving on the expressway.

We should not swear. To swear is to use God’s name to back a promise. Luther taught that the government can require us to swear—when we bear witness in court, or when we take an important job with the government, for example. In our daily conversation, swearing is unnecessary and insults God’s name. We should be honest enough with the people who know us that they require no oath from us to prove that we are telling the truth. When we say yes, we should mean yes; and when we say no, we should mean no. If people can trust us to speak the truth, swearing is unnecessary.

We should not use God’s name for magical arts. Magic is part of many pagan religions, in which people use special words, gestures, ingredients, and objects to try to control the world. We are not to use God’s name in that way. His name is holy, but it has no magic power. We cannot control God or the world around us by using God’s name in a special way. In the broadest sense, people misuse God’s name when they believe that wearing a cross or carrying a Bible keeps them safe from certain kinds of harm. These things are holy because they remind us of God and teach us about him, but we should not look to them for magical power over the world.

We should not use God’s name to lie or deceive anyone. Luther says “deceive” as well as “lie” because he knows there are ways we can trick someone into believing a lie without actually lying. To claim that one has a message from God when one has no such message is a serious sin. Those who have made careers and become wealthy by using God’s name to lie and to deceive others face severe judgment when they finally meet God face to face.

It might seem that we can never misuse God’s name if we never speak his name. Neglect is also abuse. Luther says we should call upon his name in times of trouble, pray, praise, and give thanks. God wants to hear our prayers. He wants us to talk to him about what matters most to us. He calls us to praise and thank him, not because he wants to be flattered, but because he wants us to remind ourselves how good he is and how many good things he has done for us. Of course we also use God’s name to tell other people about him. We praise him to others as we speak of his grace and mercy and forgiveness and as we describe the victory Jesus won against all our enemies. Other people need to hear these things, and God expects us to use his name as we share this faith and hope. J.

The Strife is O’er, the Battle Done

The strife is o’er, the battle done;

Now is the victor’s triumph won;

Now be the song of praise begun. Alleluia!

 

The pow’rs of death have done their worst;

But Christ their legions hath dispersed.

Let shouts of holy joy outburst. Alleluia!

 

The three sad days have quickly sped,

He rises glorious from the dead.

All glory to our risen Head. Alleluia!

 

He broke the age-bound chains of hell;

The bars from heav’ns high portals fell.

Let hymns of praise his triumph tell. Alleluia!

 

Lord, by the stripes which wounded Thee

From death’s dread sting thy servants free

That we may live and sing to thee. Alleluia!

 

Symphnia Sirenum Selectarum, 1695