HT Calvinist Cafe
This little work by Arthur Walkington Pink (1886-1952) examines the individual petitions of the Lord’s Prayer to derive important lessons for the Christian life and our approach to prayer.
From Pink’s introduction…
From earliest times it has been called “the Lord’s Prayer,” not because it is one that He Himself addressed to the Father, but because it was graciously furnished by Him to teach us both the manner and method of how to pray and the matters for which to pray. It should therefore be highly esteemed by Christians. Christ knew both our needs and the Father’s good will toward us, and thus He has mercifully supplied us with a simple yet comprehensive directory. Every part or aspect of prayer is included therein. Adoration is found in its opening clauses and thanksgiving in the conclusion. Confession is necessarily implied, for that which is asked for supposes our weakness or sinfulness. Petitions furnish the main substance, as in all praying. Intercession and supplication on behalf of the glory of God and for the triumph of His Kingdom and revealed will are involved in the first three petitions, whereas the last four are concerned with supplication and intercession concerning our own personal needs and those of others, as is indicated by pronouns in the plural number.
This prayer is found twice in the New Testament, being given by Christ on two different occasions. This, no doubt, is a hint for preachers to reiterate that which is of fundamental importance. The variations are significant. The language of Matthew 6:9 intimates that this prayer is given to us for a model, yet the words of Luke 11:2 indicate that it is to be used by us as a form. Like everything in Scripture, this prayer is perfect—perfect in its order, construction, and wording. Its order is adoration, supplication, and argumentation. Its petitions are seven in number. It is virtually an epitome of the Psalms and a most excellent summary of all prayer. Every clause in it occurs in the Old Testament, denoting that our prayers must be Scriptural if they are to be acceptable. “And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us” (1 John 5:14). But we cannot know His will if we are ignorant of His Word.
Table of Contents
Chapter 01 – The Address
Chapter 02 – The First Petition
Chapter 03 – The Second Petition
Chapter 04 – The Third Petition
Chapter 05 – The Fourth Petition
Chapter 06 – The Fifth Petition
Chapter 07 – The Sixth Petition
Chapter 08 – The Seventh Petition
Chapter 09 – The Doxology
7. Though we confess that no man doth attain unto faith by his own good will, John. 1:13, yet we judge and know that the Spirit of God doth not compel a man to believe against his will, but doth powerfully and sweetly create in a man a new heart, and so make him to believe and obey willingly; Ezek. 36:26; Psalm. 110:3; God thus working in us both to will and to do, of his good pleasure; Phil.. 2:13.
Benjamin Cox- An Appendix To A Confession Of Faith
To [Mr. W. Higgs, Sen.].
MENTONE, Dec. 27, 1888.
DEAR BROTHER WILL,—
We are getting on as happily as we can expect to do without you and your wife. Weather sometimes weeping, sometimes smiling. I am well as far down as the knees; but my feet are not models yet. The swelling is nothing like what it was, but the ankles are so weak. It is only weakness. You know I was always a little weak in the head, and as it is running to the other part I hope the head will be the clearer. I want to come home, but I must wait till the bearers of the house will sustain me.
Remember me to all the angels at Gwydyr and to your own especial cherub and cherubim. To all the Tabernacle brethren give my hearty love.
We have a very nice family party here to prayer every morning. They ask to come and seem to enjoy it greatly. I have expounded all through John’s Gospel, and it has been good for me, if for no one else. The Lord prosper your business in 1889 beyond every previous year, and give your soul prosperity in a still greater measure.
C. H. SPURGEON.
I’ve sometimes been accused of making too much of Jesus. I love that charge but deny it entirely. The truth is, I don’t make nearly enough of the precious Saviour.
I like what an old time Anglican Bishop said; “We can never make too much of Christ…. We can never have too high thoughts about Christ, can never love Him too much, trust Him too implicitly, lay too much weight upon Him, and speak too highly in His praise. He is worthy of all the honour that we can give Him. He will be all in heaven. Let us see to it, that He is all in our hearts on earth.”
The Bible makes much of Jesus, but never too much. I’ve been told that He can be found on every page of Holy Writ. I didn’t say I can find Him on every page, but I’m pretty confident He’s there all the same.
So tell me, how can we make too much of the One who shed His blood for our blessing?
How can we make too much of the One who has brought us to God by His own blood?
How can we make too much of the One who has given us the blessings of forgiveness, acquittal, redemption and reconciliation?
How can we make too much of the one whose blood has so thoroughly purged our sins that the Father sees neither defect nor defilement of guilt remaining on us?
If there is no blood, there is no blessing. If there is no slaughter, there is no Salvation. Mark it down; no favour can come to us apart from the shed blood of the Lord Jesus.
How then can we make too much of such a Saviour?
Please indulge me. Let me for a moment make much of Him. Did you know that His very name means Salvation? And, did you know that His priceless name is discovered all over the Old Testament? That’s right! The name of Jesus is found in the Old Testament. Let me explain: The name by which our Master was known during His time on earth was yĕshuw`ah. The name Jesus comes from the transliteration of yĕshuw`ah into Greek and then English.
His name yĕshuw`ah (Jesus) means salvation, deliverance, victory and welfare. On 78 occasions, the word yĕshuw`ah (Jesus) is found in the Old Testament. It’s most common translation is the word “Salvation.” This is stunning! The Old Testament is pointing out that Salvation and Jesus are one and the same. How then can we make too much of Him?
May our hearts feed on this truth. Consider how when the word says “The LORD is my strength and song, and he is become my salvation (my yĕshuw`ah…my Jesus): he is my God, …”(Exodus 15:2).
In Psalms 9:14, David bursts out in song saying; “I will rejoice in thy salvation.” What he actually was saying was; “I will rejoice in thy yĕshuw`ah. (Jesus).”
In Isaiah 12:2, 3 “SALVATION” is mentioned three times. Here is how it reads:
“Behold, God is my Yĕshuw`ah; (my Jesus) I will trust, and not be afraid: for Jehovah is my strength and my song; he also is Yĕshuw`ah (Jesus). Therefore with joy shall ye draw water out of the wells of Yĕshuw`ah (Jesus).
Then there’s “But I have trusted in thy mercy; my heart shall rejoice in thy salvation (yĕshuw`ah)” Psalm 13:5.
And again, “Oh that the salvation ((yĕshuw`ah), of Israel were come out of Zion! When God brings back the captivity of his people, Jacob shall rejoice, and Israel shall be glad” (Psalm 53:6).
These are but a few instances!
It’s no wonder then that Jesus declared, “I am the way, the truth, and the life” (John 14:6). It’s without surprise that He unashamedly announced, “I am the alpha and the omega, the first and the last, the beginning and the end.” (Revelation 22:13).
We have only begun to scratch the surface of the unsearchable treasures of Christ. We can never make too much of Him.
And that’s the Gospel Truth!
“What think ye of Christ?” We may now, with great propriety, consider this question solemnly addressed to us. We have contemplated the person, states, and offices of Christ. What impression does the contemplation leave in our minds? What emotions has it produced? Have the words of the prophets been fulfilled in our case: “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him”? Or, can we say, “He is the chief among ten thousands, and altogether lovely”? According as Christ appears in our view, the evidence of our spiritual state is favorable or unfavorable; and by this test, we may try our hope of acceptance through him, and of reigning with him for ever.
In the ordinary experience of mankind, the affections are attracted most strongly by objects near at hand. To the imagination, distance may lend enchantment; but the affections of the heart play around the fireside, and fix their firmest hold on those with whom we converse most familiarly. In accordance with this tendency of our nature, the son of God attracted the hearts of men, by dwelling among them, and exhibiting himself in familiar intercourse with them, and in the endearing relations well known in human society. We see him, as the affectionate brother and friend, weeping in the sorrows of others, and alleviating their sufferings by words and acts of kindness. The tenderness with which, when hanging on the cross, he committed his mother to the care of his beloved disciple, is an example of filial love, which cannot be contemplated with an unmoved heart. In the simple narratives of his life, which have been given for our instruction, we trace his course in his daily walk as a man among men, going about doing good, and the traits of character exhibited in this familiar intercourse, call forth our love. The heavens have now received him out of our sight, but we know that, in fulfillment of his promise, he is always with us; and we are taught to regard him, not only as near at hand, but also as sympathizing with our infirmities, having been tempted in all points as we are. In the humanity of Jesus, we see the loveliness of the divine perfections familiarly and intelligibly exhibited.
It sometimes happens, in the experience of mankind, that persons of extraordinary merit remain for a time in obscurity, and that those who have been most intimate with them have been taken by surprise, when the unsuspected greatness of their character has been disclose. Writers of fiction know how to interest the feelings, by presenting great personages under disguise, and unveiling them at a fit moment, to produce impression. But incidents, infinitely transcending all fiction, are found in the true history of Jesus Christ, in which the concealed majesty of his divinity broke forth, and caused surpassing astonishment. The humble sleeper in the boat on the Lake of Tiberias, comes forth from his slumbers, and stills the raging water; and the beholders of the miracle exclaim: “What manner of man is this?” The weary traveller arrives at Bethany, and claims to be the resurrection and the life, and demonstrates the truth of his claim, by calling the dead Lazarus from the tomb. As a condemned malefactor, he hangs on the cross, and expires with such exhibitions of divinity, that the astonished Roman centurion cried: “Truly this man was the Son of God.” We have contemplated the divinity of Jesus Christ, not merely in these transient outbursts which occurred while he was on earth, but in the full demonstration which has been given since he ascended to heaven, and the impression on our hearts ought to be strong and abiding. The disciples who attended on his personal ministry loved and honored him; but when they saw him ascend to heaven, being more deeply impressed with his divinity, they worshipped him. Let us devoutly join in rendering him divine honor.
We read with interest the history of men who have passed through great changes in their condition, and who, in every condition, have displayed great and noble qualities. But no changes of condition possible to men, can equal those which the Son of God has undergone. Once rich in his original glory, he became so poor that he had not where to lay his head: and from his depth of poverty, he has been exalted to supreme dominion, and made proprietor and ruler of all worlds. Through these changes he has ever exhibited such moral perfections as have been most pleasing to God. In whatever condition we view him, let us delight in him, as did his Father.
The offices which Christ sustains toward us, are such as have been in highest repute among men. Prophets, priests, and kings have always been accounted worthy of honor. We should give the highest honor to Christ, who, as a prophet, is superior to Moses; as a priest, superior to Aaron; and as a king, the Lord of David. These offices, as exercised by Christ, deserve our honor, not only because of their excellence, but also because of their adaptedness to us. We are, by nature, ignorant, guilty, and depraved. As ignorant, we need Christ, the prophet, to teach us; as guilty, we need Christ, the priest, to make atonement for us; and as depraved, we need Christ, the king, to rule over us, and bring all our rebellious passions into subjection. These offices of Christ are also adapted to the graces which distinguish and adorn the Christian character. The chief of these, as enumerated by Paul, are faith, hope, and love; in the exercise of faith, we receive the truth, revealed by Christ, the prophet; in the exercise of hope, we follow Christ, the priest, who has entered into the holiest of all, to appear before God for us; and we submit to Christ, the king, in the exercise of love, which is the fulfilling of the law, the principle and sum of all holy obedience.
In the theology of the ancient Christians, Christ held a central and vital place. If we take away from the epistles of Paul all that is said about Christ, what mutilation shall we make? If, when we have opened anywhere to read, as at 1 Cor. ch. i., we expunge Christ, what have we left? Paul, while in ignorance and unbelief, thought that he did God service, by persecuting Jesus of Nazareth. But when his eyes were opened, to see that the despised Nazarene, whom his nation had crucified, was the Lord of Glory, when he learned that in him are the treasures of wisdom and knowledge, unsearchable riches, and the fulness of grace, the heart of the persecutor was changed, and he became devoted to the service of him whom he had sought to destroy. Henceforth, he counted all things but loss, for the excellency of the knowledge of Christ Jesus. Has our knowledge of Christ produced a like effect on us? If our hearts are in unison with that of the great Apostle, we are prepared to say, from the inmost soul, “Though we, or an angel from heaven, preach any other gospel,” a gospel of which Christ is not the centre and the sum, “let him be accursed.” “If any man love not our Lord Jesus Christ, let him be an anathema maranatha.”
In our investigation of religious truth, we have found four sources of knowledge: our own moral feelings, the moral feelings and judgments of others, the course of nature, and the book of divine revelation. The first three of these can give us no knowledge of Jesus Christ and his great salvation. For this knowledge we are wholly indebted to the Bible. Yet, when we have learned our lost and helpless state by nature, the scheme of salvation which the Bible reveals is so perfectly adapted to our condition, that it brings with it its own evidence of having originated in the wisdom of God.
When Paul preached the gospel of salvation, he know nothing but Jesus Christ, and him crucified. He gloried in nothing, save the cross of our Lord Jesus Christ. We have tarried long in our meditations on the doctrine concerning Jesus Christ; and, before we dismiss the subject, it may be profitable to linger yet a little time at the cross, that we may again survey its glory, and feel its soul-subduing power.
In the cross of Christ, all the divine perfections are gloriously and harmoniously displayed. Infinite love, inviolable truth, and inflexible justice are all seen, in their brightest and most beautifully mingled colors. The heavens declare the glory of God; but the glory of the cross outshines the wonders of the skies. God’s moral perfections are here displayed, which are the highest glory of his character.
The cross of Christ is our only hope of life everlasting. On him who hangs there, our iniquities were laid, and from his wounds flows the blood that cleanses from all sin. Our faith views the bleeding victim, and peacefully relies on the great atoning sacrifice. It views mercy streaming from the cross; and to the cross it comes to obtain every needed blessing.
In the cross, the believer finds the strongest motive to holiness. As we stand before it, and view the exhibition of the Saviour’s love, we resolve to live to him who died for us. The world ceases to charm. We become crucified to the world, and the world crucified to us. Sin appears infinitely hateful. We regard it as the accursed thing which caused the death of our beloved Lord; and we grow strong in the purpose to wage against it an exterminating war. By all the Saviour’s agonies, we vow to have no peace with it for ever. The cross is the place for penitential tears. We look on him whom we have pierced, and mourn. Our hearts bleed at the sight of the bleeding sufferer, murdered by our sins; and we resolve that the murderers shall die. The cross is a holy place, where we learn to be like Christ, to hate sin as he hated it, and to delight in the law of God which was in his heart. In the presence of the cross, we feel that omnipotent grace has hold of our heart; and we surrender to dying love.
The wisdom of man did not devise the wonderful plan of salvation. As well might we suppose that it directed the great Creator, when he spread abroad the heavens, and laid the foundations of the earth. But as in the heavens and earth human reason may see the power and wisdom of God, so, to the Christian heart, Christ crucified is the power of God, and the wisdom of God. The doctrine of the cross needs no other demonstration of its divine origin, than its power to sanctify the heart, and bring it into willing and joyful subjection to Christ.
 Gal. i. 8.
 1 Cor. xvi. 22.
John L. Dagg- Manual of Theology
by John Divito
All too often, when the doctrine of limited atonement is considered, people only see it as a theological debate over the extent of Christ’s atonement. Rarely is a direct connection drawn between this doctrinal divide and its implications in the Christian life. Of course a biblical study on the atonement is foundational for what we believe, but we must also remember that what we believe impacts how we live. Our theology drives our practice. In other words, living the Christian life flows out of the doctrinal truths that we believe. This is why we are not to be conformed to this world but transformed by the renewal of our minds. When our minds are renewed by the Word of God, then our lives will be transformed in living a life according to the will of God. So what difference does limited atonement make in our lives?
Read the entire article here.