"THE CHAPTER IV. THE SECOND PETITION. 66 THY KINGDOM COME." HREE weighty, instructive, monitory words. The first, 'Thy,' lifts the thoughts upward; bids us think of God, and lose ourselves in Him. The second, 'Kingdom,' reminds us of a great system in which to have a place is glory, for which to be allowed to pray is the highest honour and the highest dignity of the creature. The third, Come,' bids us exercise this honour at once. As we utter the petition, we are putting the hand to a work which is all God's, we are claiming a franchise and a citizenship and a priesthood, not of earth but of heaven" (Vaughan). I. THE KINGDOM OF GOD SPIRITUAL. The "kingdom of God" refers, not to the whole universe nor to the final perfection of Heaven, but to His authority in this world; and its meaning is further unfolded in the next petition,-" Thy will be done on earth." The coming of the kingdom is the progressive recognition of this rule until all mankind shall either willingly accept it or unwillingly submit to it. In material nature the kingdom has already come, has never ceased to be. It is the moral government of God for the triumph of which we pray; His rule in the region of mind, heart, and will; the establishment of His authority where it has been ignored and resisted; the final victory of God's righteousness and love over every form of wrong and hate; His reign on earth. Once this reign was undisputed. But there were angels who "kept not their first estate." Yielding to their malign influence, man also revolted. But still the kingdom was not subverted. Satan disturbed but never supplanted it. He is not lord of men or the world, and is king only by usurpation. God has never ceased to be the rightful and actual Ruler, though His authority has been defied. In the rewards and penalties of physical and social laws He has given indications of His moral rule and foreshadowings of His future judgment. In every land He has had His witnesses, in every conscience His vicegerent. From eternity it was in the Divine purpose to cure man's revolt and overrule its evil for still greater good. Man had now to be dealt with no longer as a loyal subject, but as a guilty rebel. Pardon was to be offered consistently with righteousness, and moral means instituted to bring man's moral nature into harmony with the Divine kingdom. Thus the kingdom was no longer one of mere rule and obedience, but of mercy to the disobedient. In relation to fallen man it is a kingdom of grace. A kingdom still; asserting the supremacy of God and the sanctity of law; but providing pardon for the transgressor, and help for his recovery. The foundations of it were laid from the beginning. It was proclaimed when man sinned. As years rolled on, its principles and claims were more fully developed. By Enoch, Noah, Abraham; by Moses on Sinai, by the ceremonial law, by the trumpet-notes of prophets, by the harp-songs of psalmists, its majesty was asserted and its triumph foretold. Solomon prayed for it-"Give the king Thy judgments, O God; and let the whole earth be filled with His glory." Isaiah exulted in beholding afar off the day when "the government shall be upon His shoulder," when men shall no longer "hurt nor destroy, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." As among heathen nations there was an expectation of the coming of some great benefactor and ruler of men, it is no wonder that with such Divine promises the Jews were expecting their long-predicted Messiah, and listened eagerly to the clarion blast of the Baptist, "Repent ye, for the kingdom of heaven is at hand." Thus heralded, Jesus began His ministry as its special Ambassador, saying, "The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe in the gospel." The kingdom long expected, portrayed on the glowing canvas of prophets, extolled by the inspired rapture of poets, prepared for by a long series of providential arrangements, was now proclaimed, and all men were summoned to submit to Jehovah and His Christ. But the Jews mistook its nature. They expected a warlike monarch who would deliver them from the Romans, and establish a worldly kingdom which should more than reproduce all the glories of David and Solomon. There was nothing in our Lord's teaching to encourage such an idea. The blessedness He announced was not that of successful ambition, of splendid kingly courts, but of "the poor in spirit:" not of those who can compel compliance with human laws, but of those who are "persecuted for righteousness' sake: for theirs is the kingdom of heaven.” When the disciples disputed which of them should be greatest, their Lord taught that unless such notions were laid aside, they could have no part in it. Verily I say unto you, Except ye turn and become as little children, ye shall in no wise enter into the kingdom of heaven." Not outward grandeur, but inward renovation was the qualification: "Except a man be born anew, he cannot see the kingdom of God." Instead of wealth being essential for securing it, He taught "how hardly shall they that have riches enter into the kingof God." No self-indulgence was to be expected, but only self-sacrifice: "It is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell.” The oft-repeated preface to parables explaining its nature, "The kingdom of heaven is like unto," was followed by no description of worldly thrones, with armies, pageantry, and pomp. It was a kingdom of quiet growth from the smallest to the greatest, like a grain of mustard seed; of silent influence, like leaven in meal; of unseen yet priceless treasure, which to purchase, men might well renounce all worldly wealth. "The mysteries of the kingdom of heaven" were illustrated by the various kinds of soil on which the good seed fell its highest rewards are not for successful fighters, but for those who "hear the word and understand it, and bear fruit." Thus when the Pharisees asked "when the kingdom of God should come," He replied, "The kingdom of God cometh not with observation." It is not to be known by the outward signs of this world's kingdoms. "Behold, the kingdom of God is within you," or in the midst of you. It had already appeared, but was not perceived by their worldly minds. When accused by them of doing the very thing they wanted Him to do, His refusal to do which so exasperated them, He replied to Pilate, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence." Developing such instruction, the apostles proclaimed the kingdom as one of spiritual virtues, not of outward forms; "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Ghost;" a kingdom to be entered not by a career of worldly triumph, but of patient suffering: "Through many tribulations we must enter into the kingdom of God." We are thus taught that the kingdom of God signifies His rule in the hearts of men, a rule based |