![]() Īugustine: When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end. Jerome: But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it. Īugustine: For the kingdom of God will come whether we desire it or not. Ĭyprian Or it is that kingdom which was promised to us by God, and bought with Christ's blood that we who before in the world have been servants, may afterwards reign under the dominion of Christ. Jerome: Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations which thing pertains to the hallowing of God's name. For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. Come, must therefore be taken for be manifested to men. Īugustine: This is not so said as though God did not now reign on earth, or had not reigned over it always. Glossa Ordinaria: It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons. It is uncertain whether this phrase is intended to only modify the last petition, or all three. The first interpretation is the most common, and this gives us rare information about Heaven, making clear that in that realm God's will is fully enacted. Either it can mean that things on Earth should become as they are in Heaven, or it could be read as stating that these things should be done in both Earth and Heaven. In the original Greek the phrase "in earth, as it is in heaven" is ambiguous. A call for proper human behavior, rather than for divine intervention. The second interpretation is that the petition is a call for humans to obey God's will, his commandments and ethical teachings. The will of God could refer to the power of God, the manifestation of his reign, and the last petition is simply an addendum to the second calling for God's power to be made manifest on Earth as clearly as it is in Heaven, a clear reference to the end times. There is also debate over how eschatological the third petition is. Alternatively it is common to see kingdom as having more than one meaning in the New Testament, and that while Jesus did inaugurate and new kingdom, this verse is eschatological and looking forward to the final end times. Even those who do believe are never perfect Christians, and some part of their heart is always left untouched, and this verse can thus be read as calling for the full adoption of Christianity. One response to this is that Christianity is far from universal, and that this phrase is a call for the Kingdom of Christ to spread to those who do not yet believe. Fowler notes that some have thus argued that this prayer is out of date, that it was intended for a pre-Christian audience not one where Christianity is already established. At several places in the New Testament Jesus states that he has brought the kingdom, and that this kingdom is the Christian faith, not the worldly empire that had been expected. ![]() Kingdom is a metaphor for the Kingdom of God that the Jewish messiah was meant to bring. That prayer contained a call for the Kingdom of God to begin in one's lifetime. The opening of this verse, like the end of the last ones, echoes the Jewish Qaddish prayer. Let your will be done, as in heaven, so on earth. The World English Bible translates the passage as: Thy kingdom come, Thy will be done in earth, as it is in heaven. In the King James Version of the Bible the text reads: Matthew 6:7–16 from the 1845 illuminated book of The Sermon on the Mount, designed by Owen Jones.
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