Lord in heaven hallowed be thy name
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After purchasing, You will have an access to download 4 digital image files. Understanding “Our Father”: Biblical Reflections on the Lord’s Prayer is one of his most popular works, going step by step through the powerful prayer we often take for granted.SVG, PDF, PNG files available. Paul Center, is author of over forty books. Scott Hahn, Founder and President of the St. He is all these things, and yet He is ours. This is an astounding fact-even more astounding when we consider God as awesome and transcendent. God’s name is not merely transcendent and mysterious it is intimate and personal and interpersonal. When Jesus teaches us to pray, “Hallowed be thy name” (Matt 6:9), He shows us that the name of God is consecrated. We also bring on His judgment, but that judgment is a blessing to those who avail themselves of His help. When we call upon that name-“Our Father!”-God responds as a Father, and we receive His help. It’s what proves our personal relationship with Him. The name of God, then, is His own covenant identity, His personal identity. The name of God is the power behind the covenant. To invoke His name was to call upon Him and place oneself under His judgment. If they were unfaithful, they drew down their own curse. If they were faithful, they would receive God’s blessing. By entering into a covenant relationship, they were, in effect, calling down a blessing or a curse (Deut 11:26). Should they fail, they accepted the most dire penalties, because they had placed themselves under God’s judgment. The parties of a covenant invoked God’s name as they swore to fulfill their responsibilities. These new family relationships brought with them certain privileges and duties. A wedding took the form of a covenant oath so did the adoption of a child or the naming of a newborn. More than a contract, more than a treaty, a covenant created a family bond between persons or between nations. In the ancient world, this consecration was achieved by means of a covenant. Yet it is set apart, not for isolation, but for a personal and interpersonal purpose not for distance, but for intimacy. When something is holy, it is consecrated, set apart from everything else-in that sense, it is transcendent.
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Moreover, what made Him holy was not intended to distance Him from us so much as to draw us near to Him in intimacy.īlessing or Curse? The Hebrew word for holiness is kiddushin, which also means marriage. “Holy” is His name-that is, His essential identity, independent of whether we exist in order to sense His wonder. It’s not that Jesus considered God to be anything less than mysterious or powerful but God’s mystery and power were not what made Him holy.
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Jesus, however, saw holiness as something belonging to God from all eternity, before creation, and so before there was even a single angel or human being to be awestruck by the Almighty. The scholar sees holiness measured in the awe or the fear felt by a believer. This is not the devotional counterpart to a scientist’s evocation of “billions and billions” of light-years.įor Jesus’ idea of holiness was almost the opposite of Rudolf Otto’s. When we speak of His name as “hallowed,” however, we are doing much more than expressing awe, or stating a supernatural fact. God is transcendent, powerful, mysterious, and fearsome. They point out that the psalmist says, “Our help is in the name of the LORD, who made heaven and earth” (Ps 124:8), rather than just, “Our help is in the LORD.” Here, they believe that David is verbally distancing himself from a transcendent God.īy itself, that idea is half true. Some scholars suggest that when biblical authors invoke the name of the Lord, rather than the Person of the Lord, they are consciously avoiding any language that might suggest intimacy. “Holy, holy, holy” is what even the angels cry in the presence of a Power and a Mystery that inspires fear and awe (Isa 6:2-3 Rev 4:8). The holy is something entirely different from what we experience in ordinary life. Most people associate the word holy with things that are transcendent-“wholly other,” in the defining phrase of the twentieth-century scholar Rudolf Otto. But what do we mean by this? Do we mean what Jesus meant? Whenever we pray the Lord’s Prayer, we acknowledge God’s name as “allowed” (Matt 6:9)-that is, as holy or sanctified.