# Sermons on the Lord's Prayer/Sermon 3

SERMON III.
"Thy kingdom come."—Matthew vi. 10.
We have now to consider the meaning of the second petition in the Lord's Prayer,—" Thy kingdom come."
The terms king and kingdom, in Scripture, have always reference to truth. For as it is the province of a king to direct, rule and govern, so it is truth that teaches what to do and whither to go, and it is truth, either genuine or seeming, by which power is exercised over the minds of men: as the proverb expresses it—"knowledge is power." The understanding is the faculty in man, given him as the guide of his life and actions, to teach and direct him what course to pursue, in all things, whether natural or spiritual: and to this faculty and its teachings the whole mind and man should be subjected. Thus, the understanding is the proper ruler and governor in the little world or kingdom of man's mind: it should be king there. But what is the understanding without truth? truth is its all; the understanding itself is a mere receptacle, intended to receive and contain the truth that flows into it either directly from the Lord himself, who is the original Source of all truth, or indirectly through the medium of the Divine Word or of other human ​minds. It is truth that is the life of the understanding, and that gives it all its power and usefulness; and just in proportion to the degree of truth possessed by the understanding, will its teachings be sound, and its guidance be safe. Thus it is truth in the understanding, which orders and governs, and thus is Truth a king.
It is, moreover, from his character as Divine Truth, that the Lord is called, and called himself, a King. "Pilate said unto him. Art thou a king, then?" "Jesus answered. Thou sayest, that I am a king. To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth." Thus it was in his character as a witness of the truth, that he was a king: and the witness of truth is truth. Thus the Lord was "King," as being himself Divine Truth; as he said, I am "the way, the truth, and the life." For the same reason he was called "King of the Jews;" "the Jews" signifying in the spiritual sense the Church—for this was represented by the Jews: and the "King of the Jews" means the Divine Truth that guides and governs the Church; and the Lord himself was and is that Truth, and it is in this sense that he was called "King of the Jews." So, wherever in the Divine Word, he is called King, or "King of kings," he is so called in reference to his character as Divine Truth.
It is in the same sense, that men of the Lord's ​church, or the regenerate, are called in the "Word, kings; as in the Apocalypse, "and hast made us unto our God kings and priests:" and it is also promised that they shall "reign with Christ," and that "they shall reign for ever and ever." By kings are signified, in the spiritual sense, those who are in truth, and by priests, those who are in good, from the Lord; and by reigning is signified the same as by being kings, namely, being in possession of wisdom by means of Divine truth from the Lord.
So, by the term kingdom, in the "Word, is signified Divine truth; and heaven and the church are called the Lord's kingdom, because there truth from him prevails and rules. That the "kingdom of God" signifies the church as to truth, is plain from the passage in Matthew, in which it is said, "therefore the kingdom of God shall be taken away from you, and shall be given to a nation bringing forth fruit." These words were addressed to the Jews, and the meaning was that the truth of the Divine "Word, which they possessed but did not use nor bring forth into life, should be taken away from them, and given to others, the Gentiles, who would make good use of it by applying it to life. So again, the Lord said, referring to the same nation, "the sons of the kingdom shall be cast into outer darkness;" where by the "sons of the kingdom" are meant those who then possessed the truth of the Church, but who not using it would be deprived of it, and sink into the darkness of falsity. So, in the parable of the sower, the seed, ​or truth from the Lord, is called "the word of the kingdom," as in the following words: "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart!" From these passages, it may be plainly seen, that by the term kingdom, is signified distinctively the truth of the church, or, which is the same thing, the church itself in regard to its characteristic of truth.
Understanding now, the precise meaning of the term "kingdom," we may perceive what is the proper object of our petition, when we utter the words "Thy kingdom come." We are to pray, that truth, Divine truth, may come to the world and to the minds of men; that it may be spread abroad more widely; that it may be seen and understood more clearly and more fully. And who that has any love for his fellow-men, any desire for the welfare and happiness of mankind, but will utter with fervor this prayer! Look at the spiritual darkness that now hangs over the world—yes, even over the Christian world, proud as it is of the light which it supposes itself to possess. Note the ignorance and doubt that prevail in regard to the most important points of spiritual knowledge, the first principles of a true belief. In regard to God himself, the Lord, man's Creator and Saviour, is there not, in general, either stubborn denial, trembling doubt, or confirmed error?—some maintaining that God is One absolutely, and that he is merely the Creator—not the Saviour; some, that he is in three Persons and yet ​one God—thus maintaining what the reason rejects as a manifest contradiction; while neither party has a distinct and rational view of the relation that exists between God, man's Creator, and the Lord, his Saviour—few or none understanding and acknowledging that these are one and the same Divine Being—at once God and Lord, at once Creator and Redeemer, the Lord Jesus Christ, the one and only God. Again, in regard to heaven and hell and the life after death, how few and vague are the ideas entertained—one portion indeed of the Christian world, and that a sect of considerable and increasing numbers (the Universalists), disbelieving and denying the existence of any hell or state of evil at all after death; and the great majority of Christians maintaining, at least in doctrine, (though often, doubtless, in their private reflections, having a more enlightened view) that the myriads yearly dying and already dead, will not rise again to life till some future distant day—and that all the long interval between is a dismal blank in their existence; for such, we know, is the common doctrine of the resurrection. Again, the Divine Word itself, the great and chief source of religious light—how (in the view of most men) is it covered with clouds and obscurity! Not being able to penetrate through the veil of the letter to the glorious truths that lie beneath, they see only its darkened surface—chequered with alternate light and shade—with the truth only seen dimly here and there, like the sun gleaming through clouds. And how many, being nearly in despair, have been inclined to throw away entirely the sacred ​Volume, which they cannot understand! But in the last place, and above all, how is the world filled with evil, with selfishness and wickedness, the consequence, in great part, of the wide-spread and destructive errors prevalent in the Church. When it is taught, far and wide, as a strict doctrine of evangelical Christianity, and believed to be derived from the Scriptures, that a man's salvation does not depend on his actions, on his life and conduct, but on his faith, merely—that he is to be saved, if saved at all, merely by his belief—by an idea in his mind or feeling in his heart, quite separate and distinct from his life,—what can the consequence be, but that men become comparatively indifferent to the character of their life and actions, indulge their evil inclinations, give way to temptations, and so at length become sunk in selfishness, sin, and crime, and that thus love to God and man are nearly banished from the earth.
Well, indeed, may we pray that light may be spread abroad; earnestly and fervently may we pour out the prayer that the knowledge of truth may increase among men—especially in what is termed the Christian world; that the darkness may be dispersed, that these falsities may be removed, and that the light of truth clear and full may shine down into men's minds! With feeling and reason may we utter the petition that the Lord's "kingdom may come."
But here an interesting question presents itself—the question in regard to the utility of a prayer of this kind. The Lord, we know, is ever ready to confer blessings on all, and does continually pour forth ​his truth and love, as the sun unceasingly sends out its light and heat; and if his blessings are not enjoyed, it is never because he does not give, but because men will not receive. What need, then, is there, it might be asked, to pray to the Lord to send more truth into the world, when he is always sending it in abundance, if only man will receive it?—and when, moreover, he is ever doing all that is possible to be done, consistently with man's freedom, to make him willing to receive. We know, also, that the use and effect of prayer for ourselves, is to produce a change, not in the Lord, but in our own minds, by opening them more fully toward the Lord, and thus rendering them more receptive of his blessings. In this manner, individual prayer is seen to be useful. But how can prayer for others, it may be asked, be of any utility, since both the parties concerned,—both he whom we pray to, and they whom we pray for,—are fixed each in his own state, and cannot apparently be affected by us or our prayers;—the Lord being already ever good, and doing all that can be done, and men being also fixed in their own way, and going on in such courses as they have chosen or are daily choosing, and thus receiving or rejecting the Lord's bounties according to their states? How then can our prayers for them be of any avail? In a word, how can our prayer that the Lord's kingdom may come, cause it any faster or more fully to come?
This inquiry is certainly an interesting and important one—and one, perhaps, not very readily answered. One thing however appears to be certain, that we are ​commanded in the Lord's Word to perform this duty—to pray for others, both for individuals, and for the world at large. Thus the Lord himself said, in his sermon on the mount, "Pray for them that despitefully use you, and persecute you." And that we are commanded to pray for the coming and increase of the Lord's kingdom in the world, is manifest not only from the passage in the Lord's Prayer which we are now considering, but also from other passages in the Word. Thus, in the last chapter of the Apocalypse, are these words: "And the Spirit and the bride say. Come: and let him that heareth say, Come," referring to the Lord's second coming. The Doctrine of the New Church, commenting on this passage, remarks: "These words signify that heaven and the church desire the Lord's coming, and that he who knows anything of the Lord's coming, and of the New Heaven and the New Church, should pray that it may come, and that he who desires truth should pray that the Lord may come with light." In these and other places in the Divine Word, we are commanded to pray for others. And it being a Divine command, it becomes our duty to obey it, whether we fully understand or not the manner in which the performance of the duty will be effective. Of one thing we may be sure, that it is and will be in some way effective, for the Lord commands nothing which will not be of use, for the Lord's kingdom is a kingdom of uses: he does nothing, and directs us to do nothing, in vain. Perhaps, moreover, ​it may not be impossible for us, by the light of New Church truth, to form some idea of the law of Divine order which is here called into operation, and of the mode in which the act of praying for others produces effect.
We are already aware, that the effect of prayer on ourselves is to open our minds to Divine and heavenly influences, and thus to produce a fuller reception of truth and good from the Lord. But now, in praying for others, what is our state of mind? let us consider: as, for instance, in the act of praying for those that "despitefully use and persecute" us, as the Lord commanded. The first effect, plainly, will be to benefit our own hearts; a spirit of forgiveness will be induced, and our state of love and kindness strengthened and enlarged; and with this spirit of forgiveness and charity will come heavenly peace, and a feeling of full trust in the Lord's protection. This will be the first beneficial result. But will the effect stop here? Will there not an influence pass from us to the spirits of those for whom we pray? In the spiritual world, the world of mind—it is to be remembered there is no distance. It matters not where upon the earth, whether in the same house or in a distant city, may be the person for whom we are lifting up our hearts in prayer: in the act of thinking of him thus earnestly he is brought spiritually near to us; for thought—as we are instructed by the New Church Doctrine—is spiritual presence. He is in spirit, as it were, standing before us. Will not, then, from the gentle, kind, and forgiving state in which we are while in this act of ​prayer, extend to him?—will there not an influence reach him, though he may be unconscious whence it comes?—will not our sphere of Christian love be felt? and will it not tend to soften his heart, and to assuage his feeling of hardness and unkindness which induced him "despitefully to use and persecute" us. If he be capable of receiving any influence of good from God or man, if he be not hardened and confirmed in evil—there is reason to believe it will have this effect in a greater or less degree; and then, when the two parties again meet, there will perhaps be experienced by each an unexpected inclination to forbear any act or word of unkindness,—a disposition, which the evident look of meekness and forgiveness in the countenance of him who has thus prayed, and which is a direct effect of offering that prayer, will tend to foster and confirm; till at length, and by degrees, full reconciliation may follow, and enmity may be changed into affection. Such may sometimes be the result of praying for our enemies. The Lord himself, on the cross, set us an example of such a prayer: "Father," he said, "forgive them, for they know not what they do."
By an understanding of this important law of the mind, then, that "thought is spiritual presence," and the other law, also, that those whom we are spiritually in society with, are influenced by the sphere of our own spirits—we may perhaps form some conception of the manner in which the act of prayer for others may be effective.
But now, it is to be inquired, will not the same principle be operative in some degree in a general ​prayer for others,—a prayer for mankind at large. Suppose that not one person only, but a thousand or ten thousand—suppose that all the members of the Lord's church in a nation or in the world, were at the same time uttering the supplication that the Lord's kingdom would come, and from a full heart were thus all "with one accord" fixing their thoughts and affections on mankind, with the ardent hope and longing to see them elevated, purified, and regenerated—would not this state of intense spiritual warmth be felt in the spiritual world, and by the spirits of men there—(for all men are as to their spirits in the spiritual world, even now)—would not the ardent sphere of those thus earnestly thinking, feeling, praying, be felt by those in whose spiritual presence they were? and might not the effect be to increase their warmth, their love of truth and good? might it not tend to elevate their spirits also in some degree towards the Lord, soften their disposition, lessen their inclination to adhere to false doctrines? and where there was a tendency to good in some hearts, would it not, by the power of spiritual sympathy, reach that good disposition, rouse it up, strengthen and elevate it? Thus, by the power of united prayer, might it not be rationally conceived that an effect would be produced in some degree on the spirits of mankind at once individually and collectively, and so tend to prepare them for the reception of truth and good from the Lord? and in this manner, might not the act of earnestly praying for the Lord's kingdom to come, have some effect in causing it to come? In this manner, perhaps, may be rationally ​explained the meaning and use of the Lord's command to pray that his "kingdom may come."
But, in conclusion, of one effect of such prayer we may be sure,—the effect on our own hearts: and this should be one object, if not the chief one, to be kept in view, in uttering the petition, "thy kingdom come." When we utter these words, we should look up to the Lord Jesus Christ, and pray that his kingdom may come in ourselves. We should pray that the light of spiritual truth may increase in our own minds; that the perception and understanding of such truth may be deepened and enlarged within us; and that the knowledge of such truth may be more fully attained by us. And to this end, we should pray especially, that our love of spiritual truth may be increased, and that our love of worldly things may proportionably be lessened. And above all, we should pray that our acquisition of spiritual truth may be increased through that which is the great and chief means of increasing it, namely, by putting into life and practice the truths we already know; for truth, by being practised, is turned into good—knowledge becomes love; and then from the flame of love in the heart there flows an interior light into the mind, far brighter than the cold light of the understanding alone; a light which is truly of heaven and of the Lord, and which has power to give a clear perception of truths, which were hidden in mist and darkness before. By such a course, moreover, not only shall we be able to attain that higher light ourselves, but also be enabled to manifest it to others through the example of a good and upright ​life; and so in the most effectual way do our part towards causing the Lord's kingdom to come, by obeying his command, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
* ↑ Or, as it might be rendered, "Thou sayest [that is, sayest truly]; for I am a king.'
* ↑ John xviii. 37.
* ↑ v. 10; xx. 6; xxii. 5.
* ↑ xxi. 43.
* ↑ Matthew xiii. 19.
* ↑ Matthew v. 44.
* ↑ ver. 17.
* ↑ Apocalypse Revealed, nn. 955, 956.