Answer. “THY KINGDOM COME;” that is, rule us so by thy word and Spirit, that we may submit ourselves more and more to thee; preserve and increase thy Church; destroy the works of the devil, and all violence which would exalt itself against thee, and also all wicked counsels devised against thy holy word, until the full perfection of thy kingdom takes place, wherein thou shalt be all in all.
Exposition
Thy kingdom come. The sense is, let thy kingdom grow amongst us and increase by continual advances; and always by new accessions, O God, let thy kingdom which thou hast in thy church, be enlarged and multiplied.
The questions which chiefly claim our attention in connection with this petition, are the following:
I. What is the kingdom of God?
II. How mani-fold is the kingdom of God?
III. Who is the Head and King of this kingdom?
IV. Who are the subjects of this kingdom?
V. What are the laws of this kingdom?
VI. What are the benefits enjoyed in this kingdom?
VII. Who are its enemies?
VIII. Where is it administered?
IX. How long will it conitinue?
X. How it comes to us?
XI. Why should we pray that it may come?
I. What Is the Kingdom of God?
A kingdom in general is a form of civil government in which some one person possesses the chief power and authority, who, being possessed of greater and more excellent gifts and virtues than others, rules over all according to just, wholesome and certain laws by defending the good and punishing the wicked. The kingdom of God is that in which God alone rules and exercises dominion over all creatures; but especially does he govern and preserve the church. This kingdom is universal. The special kingdom of God—that which he exercises in his church consists in sending the Son from the Father, from the very beginning of the world, that he might institute and preserve the ministry of the church, and accomplish his purposes by it—that he might gather a church from the whole human race by his word and Spirit—rule, preserve and defend it against all enemies—raise it from death, and at length, having cast all enemies into everlasting condemnation, adorn it with heavenly glory, that God may be all in all, and be praised eternally by the church.
From this difinition we may infer and specify these particular parts of the kingdom of God: 1. The sending of the Son, our Mediator, into the world. 2. The institution and preservation of the ministry by him. 3. The gathering of the church from the whole human race, by the preaching of the gospel, and by the power of the Holy Ghost working true faith and repentance in the elect. 4. The perpetual government of the church. 5. The preservation of it in this life, notwithstanding all the fierce assaults of enemies. 6. The casting of all the enemies of the church into everlasting punishment. 7. The raising of the church to everlasting life. 8. The glorification of the church in eternal life, when God will be all in all. O this kingdom it is said; “I have set my King upon the holy hill of Zion.” “Rule thou in the midst of thine enemies.” “My kingdom is not of this world.” (Ps. 2:6; 110:2. John 18:36.)
From these things it is apparent that this kingdom is not a worldly, but a spiritual kingdom. This is taught in many of the parables of our Lord, as well as in the declaration which he made to Pilate, saying, “My kingdom is not of this world. We are here taught and commanded to pray that this kingdom may come, increase and be defended.
II. How Mani-Fold Is the Kingdom of God?
This Kingdom is only one in reality, but differs in the mode of its administration. It is administered differently here from what it is in heaven. It is commonly spoken of and distinguished as the Kingdom of grace and of glory. The same distinction is sometimes expressed in this way; the kingdom of heaven is two-fold—the one is begun in this life—the other is perfected in the life to come. When we pray, thy kingdom come, we de sire both that it may be established among and in us in this life, and that it may be brought to its highest and ultimate development in the life to come. Yet it is the same kingdom, distinct only by degrees and in the mode of administration. This kingdom, as it exists in this world, has need of means; but in its ultimate state of developement, there will be no need of means; because the church will then be perfectly glorified, and delivered from the evil of guilt and punishment, when God shall be all in all.
This may be regarded as furnishing an explanation of what the apostle Paul says in reference to this kingdom, 1 Cor. 15:24, where he declares that Christ shall deliver up the kingdom to God even the Father, by which we are to understand that what pertains to the form of the administration of this kingdom, Christ will deliver up to the Father after the glorification of the church, and will then cease to discharge the office of mediator. There will then be no need ef conversion, of abolishing of sin, of defence against enemies, of gathering the church, of raising the dead, and glorifying them, because the saints will then have been perfected and glorified. Christ will not then teach his people, for they shall all be taught of God. Prophecies shall be abolished, tongues shall cease, and knowledge shall vanish away; for “when that which is perfect shall come, then that which is in part shall be done away.” The means, therefore, by which the church is now gathered and preserved in the world, will then be no longer required. There will then be no enemies to subdue; but the church will reign gloriously with Christ, and God shall be all in all; that is, he will manifest and communicate himself immediately to the blessed. “And I saw no temple therein (viz: in this kingdom in its state of ultimate developement) for the Lord God Almighty, and the Lamb are the temple of it. And the city shall have no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten, and the Lamb is the light thereof.” (Rev. 21:22, 23.)