For though we walk in the flesh, we do not war according to the flesh for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds, casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be made full (II Cor. 10:3-6).

Captive Thoughts” is dedicated to bringing every thought captive to Christ through the study of the Westminster Confession of Faith and Catechisms, with primary focus on the Westminster Shorter Catechism. This effort is a compilation of several years of catechetical study conducted at Westminster Orthodox Presbyterian Church, Westminster, California, by its Christian Education Committee and the author of this site.

Monday, March 26, 2018

Westminster Shorter Catechism Q103

“For what I [know I should do], that do I not; but what I hate, that do… For the good that I would, I do not: but the evil which I would not, that I do.” These two verses (Rom. 7:15, 19) describe with clarity our battle against sin in the Christian life. Often, the struggle is not with knowing what we ought to do, but with doing it. As we consider the third petition in the Lord’s Prayer, notice the specific request—that our rebellious, unyielding, and self-centered hearts would be made “able and willing to know, obey, and submit to his will in all things,” by our Lord’s sovereign and omnipotent power. This is no slight request, for every time we breath this prayer heavenward individually or collectively, we confess our agreement with Paul in Rom. 7:18 that “I know that in me (that is, in my flesh) dwells no good thing: for to will is present with me; but how to perform that which is good I find not.” And so, as Paul did on the road to Damascus, we cry, “Lord, what will you have me to do?” (Acts 9:6) And we pray, like Christ, “Nevertheless, not as I will, but as thy will [be done]” (Matt. 26:39, 42).
We are tempted by way of our familiarity with the Lord’s Prayer to overlook the deep implications contained in these gentle words. But there is nothing gentle about “Thy will be done in earth, as it is in heaven.” This petition does violence to the very core of our being, and its affirmation bridges the deep chasm from our sin-wrecked soul into the blessings of Rom. 8, and all that follows the proclamation of our union and victory in Christ: “There is therefore now no condemnation to them which are in Christ Jesus.”
Again, let us approach our study in prayer that the Lord would make these things a living reality in our thinking, our speaking, and our doing the Christian life. We pray, thy will be done in earth, as it is in heaven, and let it begin anew each day with us!
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WSC Q103. What do we pray for in the third petition?
A. In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things[a], as the angels do in heaven[b].
[a] Ps. 19:14; 119; I Thess. 5:23; Heb. 13:20-21
[b] Ps. 103:20-21; Heb. 1:14
Question 103 asks what we pray for in the third request and answers that in the third request (your will be done on earth as it is in heaven) we pray that by his grace God would give us the capability and will to know, obey, and submit to his will in everything, as the angels do in heaven.
Comments and considerations:
We pray that God, by his grace, would make us able and willing to 1) know, 2) obey, and 3) submit to his will in all things, as the angels do in heaven. Note first how our fathers point us to God’s enabling grace in knowing, doing, and submitting to his will. This must be the starting point. Our fathers listed the entirety of Ps. 119 as one of the Scripture references for this catechism answer. Amidst the 176 verses of that psalm, we see this: “Oh, that my ways were directed to keep Your statutes! Then I would not be ashamed, when I look into all Your commandments” (Ps. 119:5-6)—a prayer that the Lord would stir up and enable the psalmist’s heart to know and keep the Lord’s commandments! If we wish to see the Lord’s will done in earth, as it is in heaven, it begins with us and our heart’s desire and prayer for his enabling grace. It also includes the willingness to do all that he commands.
But it is more than willingness; we pray for ability to take action; as Christ said, “Take up your bed and walk” (John 5:8). Again from Ps. 119 we find several applicable verses: “Teach me, O LORD, the way of Your statutes, and I shall keep it to the end. Give me understanding, and I shall keep Your law; Indeed, I shall observe it with my whole heart” (Ps. 119:33-34). The Christian call is an active call. The Bible was not given to satisfy my curiosity or be a mere amusement, but to change my life, to make me able and willing to know, obey, and submit gladly to the Lord to his will in all things!
Note the progression of thought. First, as Lazarus lay insensitive in the dark tomb held in the grip of death, he was made able to arise by the gracious voice of God, then made willing to come forth from the comfort of Abraham’s bosom—but not of his own strength, since he was still bound by his death wrappings. (Have you ever considered that maybe Lazarus would have preferred to stay where he was, in the comforts of paradise? It wasn’t for his benefit to be risen from the dead –see Phil. 1:21-24—but for the Lord’s benefit and for others).
Next we must know what we are to do, and then obey and/or submit. I use the “and/or” on purpose: Obey and submit are not redundant terms; if we have learned anything by now, we know our fathers were skilled in the craft of words. No, there is a subtle difference between these two words, and a sharp distinctive as well.
First, the subtle difference: Sometimes to obey may mean simple compliance, but our heart is really not in it. How often have we said (or heard our children say), “Okay, if I have to do it, I will”! There are differences in degrees of obedience, from a frowning compliance to a joy that goes beyond even mere submission. In this we recognize the necessity and reality of growth and maturity, which coincides even with the enabling, willing, and knowing factors! Second, there is another important distinctive that is found in what I like to call Factor 29 - Deut. 29:29. Here we have the doctrine that speaks to the secret or decretive will of God, as opposed to the revealed will of God.
“The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law” (Deut. 29:29).
There are other verses we could add here, but Deut. 29:29 is the classic and definitive verse which teaches that God has 1) revealed his will throughout Scripture in the Ten Commandments, the many case laws that followed, the many imperatives in the OT and NT, the history of redemption, and the nearly endless narratives and parables with instructive meanings and implications for our learning and obedience. But Deut. 29:29 also describes 2) the secret will of God, defined as his divine decrees whereby, for his own glory, he hath foreordained whatsoever comes to pass. This is his will being worked out in his decrees in the works of creation and providence (WSC 7&8, WLC 12&13); we are to submit to this will in all things as well, even as the angels do in heaven. Even the fallen angels, the demons arrayed against the Lord of Glory, can only do what they are allowed to do. If that were not true, then all things would not “work together for good to those who love God, to those who are the called according to His purpose” (Rom. 8:28b)—but they most emphatically do!
It is this submission to the secret will of God that strengthened the faith, resolve, and character of Joseph. As his story began to unfold, he had not a clue what God was doing on the other side of the curtain of God’s revealed will and promise-filled Word! Yet he knew what his duty was in compliance to the expressed will of God, knowing that the current of events were in the hands of a provident God “who works all things according to counsel of His own will” (Eph. 1:11). As one older and wiser than he would say elsewhere, “Though He slay me, yet will I trust him” (Job 13:15). It was this sure knowledge and submission that allowed him in the end to say to his betrayers: “But as for you, you meant evil against me; but God meant it for good!” (Gen. 50:20).
When we pray Thy will be done in earth, as it is in heaven, we pray that God, by his grace, would make us able and willing to know, obey, and submit to his revealed will in all things with a glad and joyous mind and heart; and that God, by his grace, would make us able and willing to most gladly and with quiet, confident contentment submit to his secret will in all things as the Lord Jesus so instructs his people to do! For he himself said against all opposition, “Nevertheless not as I will, but as thou” (Matt 26:39b).
To God alone be the glory!
Training Hearts and Teaching Minds Questions:
1.           Read Matt. 7:21. This is a sober verse with meaning that must not be ignored. Restate it in your own words and summarize what it means. What is an indicator of one who truly belongs to the Lord in faith?
2.           As creator of all things, God works his providence in all things. Because of this, what should be our attitude about the circumstances of our life according to I Pet. 4:19?
3.           Because sin distorts our understanding as well as our doing of God’s will, what—according to this catechism question—should motivate our prayers? See Col. 1:9 and I Pet. 3:16-17.
4.           In our prayers, we seek that God’s will be done on earth as in heaven. How does Ps. 103:20-21 describe this?
Harmony of the Standards: WSC Q103, WLC Q192
WSC Q103. What do we pray for in the third petition?
A.  In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things[a], as the angels do in heaven[b].
[a]  Ps. 19:14; 119; IThess. 5:23; Heb. 13:20-21
[b]  Ps. 103:20-21; Heb. 1:14
WLC Q192. What do we pray for in the third petition?
A.  In the third petition,  (which is, Thy will be done in earth as it is in heaven[a],) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God[b], but prone to rebel against his Word[c], to repine and murmur against his providence[d], and wholly inclined to do the will of the flesh, and of the devil[e]: we pray, that God would by his Spirit take away from ourselves and others all blindness[f], weakness[g], indisposedness[h], and perverseness of heart[i]; and by his grace make us able and willing to know, do, and submit to his will in all things[j], with the like humility[k], cheerfulness[l], faithfulness[m], diligence[n], zeal[o], sincerity[p], and constancy[q], as the angels do in heaven[r].
[a]   Mat. 6:10
[b]   Rom. 7:18; Job. 21:14; 1Cor. 2:14
[c]   Rom. 8:7
[d]   Exod. 17:7; Num. 14:2
[e]   Eph. 2:2
[f]   Eph. 1:17-18
[g]   Eph. 3:16
[h]  Mat. 26:40-41
[i]    Jer. 31:18-19
[j]    Ps. 119:1, 8, 35-36; Acts 21:14
[k]  Micah 6:8
[l]    Ps. 100:2; Job 1:21; 2Sam. 15:25-26
[m] Isa. 38:3
[n]  Ps. 119:4-5
[o]  Rom. 12:11
[p]  Ps. 119:80
[q]   Ps. 119:112
[r]   Isa. 6:2-3; Ps. 103:20-21; Mat.18:10
Question(s) for further study:

Again we see how the Larger Catechism expands on the answer to the Shorter by listing how many scriptural proofs compared to the two in the Shorter?  What are some of the phrases and words our fathers use here to define our hearts being prone to rebel against his Word… and murmur against his providence?  Are these not convicting, calling for grace [to] make us able and willing to know, do, and submit to his will in all things, with the like humility?

Monday, March 19, 2018

Westminster Shorter Catechism Q102

We come to the second petition within the Lord’s Prayer, “Thy kingdom come.” This is a lofty request. When we consider all the things that take first place in the thoughts and efforts of ourselves and others, we might wonder if this request will ever be realized. And yet our prayers must begin here; one of the very first instructions our Lord gave to the disciples was concerned with seeking first things first; the Kingdom of God and his righteousness must have priority (Matt. 6:33).
“The sum total of the wisdom of the ages is to find out which way God is going and walk with him.” I found that quote many years ago, from where I can’t recall. It speaks to what God is doing and to the wisdom of pursuing the right things. In his Matt. 6 discourse, the Lord alludes to the fleeting glory of Solomon, that very Solomon who spoke of the accumulation of worldly goods and endeavors as mere vanity and vapor in the book of Ecclesiastes. And yet think what Solomon might say today were he alive on earth to observe the abundant wealth we enjoy and that occupies so much of our time and energy. If the disciples of old struggled over the distractions of earthy things and supposed necessities, oh how must we? Therefore it is even more needful that we pray in like mind, as our Lord would have, thy Kingdom come, especially as we study this particular catechism lesson.
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WSC Q102. What do we pray for in the second petition?
A.  In the second petition, which is, Thy kingdom come, we pray, that Satan’s kingdom may be destroyed[a]; and that the kingdom of grace may be advanced[b], ourselves and others brought into it, and kept in it[c]; and that the kingdom of glory may be hastened[d].
[a] Matt. 12:25-28; Rom. 16:20; I John 3:8
[b] Ps. 72:8-11; Matt. 24:14; I Cor. 15:24-25
[c] Ps. 119:5; Luke 22:32; II Thess. 3:1-5
[d] Rev. 22:20
Question 102 asks what we pray for in the second request, and answers that in the second request (your kingdom come) we pray that Satan’s kingdom may be destroyed, that the kingdom of grace may be advanced, with ourselves and others brought into and kept in it, and that the kingdom of glory may come quickly.
Comments and considerations:
These last several catechism questions examine each section of the Lord’s Prayer. Here it is helpful to take the second and third petitions together, momentarily, to see what is being requested in Thy kingdom come, which is thy will be done. We are taught four points in this catechism lesson, beginning with the destruction of Satan’s kingdom, a realm where the objective is opposition to God’s will, challenging it at every point in heart and mind with an ongoing defiance and questioning “Hath God said...?” (Gen. 3:1). This is the very opposite of the obedient heart that, “trembling and astonished said, ‘Lord, what wilt thou have me to do?’” (Acts 9:6); or as he who is most obedient said, “Nevertheless not as I will, but as thou” (Matt. 26:39b).
Regarding our understanding of kingdoms and domains, it would be helpful to review the fact that God does rule over all, and yet has allowed Satan’s influence and spiritual intrusion into this world (Job 1:6-12 and Eph. 2:2; 6:12). There are several ways to look at kingdom doctrines. But very clearly, until Christ hands over the kingdom to the Father in the end, ushering in the new heavens and earth (I Cor. 15:24), we are in a spiritual battle for hearts and minds that are either ruled within the kingdom of grace—living out the implications of every thought captive to Christ (2Cor 10:5)—or ruled by a spiritual kingdom of darkness, sin and unbelief—living out rebellion and hostility against truth and life. As Prov. 8:36 says, “But he who sins against me wrongs his own soul; all those who hate me love death.”
We are at war since hostilities broke out in Gen. 3:15: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (KJV). Thus when we pray, Thy kingdom come, it is not a passive request but an active petition to see the defeat and destruction of the encroaching influence, works, and lies of Satan: “He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil” (I John 3:8). Moreover, note the implications of Rom. 16:20—“And the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” The Church goes forward from the Lord’s pronouncement that “the gates of hell shall not prevail against [the church]” in Matt. 16:18, to the affirming statement in Rom. 16:20 that indeed the Body of Christ, triumphant in Christ, “will crush Satan under [its] feet shortly.” Thus we can have confidence in our prayer Thy kingdom come, that the kingdom of grace may [in fact, will] be advanced to a glorious end.
We are not merely against the darkness, but we are for the light; we are for advancing grace and truth. Whether it be individually or corporately, privately or culturally, we are always about putting off the old and putting on the new, to renew and advance the kingdom of righteousness and truth. In praying that Satan’s kingdom may be destroyed we also pray that the kingdom of grace may be advanced, that the light might shine out of the darkness, that grace and truth may prevail and abound in ourselves and others. In this we pray evangelistically, knowing that the kingdom begins with its rule in our own hearts; then it spreads to others to be saved and sanctified, securely kept to persevere unto the end, the full manifestation of the kingdom of glory.
Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men; for not all have faith.
But the Lord is faithful, who will establish you and guard you from the evil one. And we have confidence in the Lord concerning you, both that you do and will do the things we command you.
Now may the Lord direct your hearts into the love of God and into the patience of Christ (II Thess. 3:1-5).
So it is we pray Thy kingdom come with expectation of the hastening return of the Lord of glory and his kingdom.
“He who testifies to these things says, ‘Surely I am coming quickly.’ Amen. Even so, come, Lord Jesus!” (Rev. 22:20).
To God alone be the glory!
Training Hearts and Teaching Minds Questions:
1.            Read I John 3:8. In this world, how many kingdoms actually exist? To narrow the question, how many spiritual kingdoms exist? When we pray the second petition, what are we actually asking for? According to I John 3:8, why did Jesus come into the world?
2.            In Luke 17:20-21, what did Jesus say about where the kingdom was located?
3.            In Acts 26:17-18. Paul tells how he encountered Christ and of his conversion to serving the Lord. How does what he said relate to the kingdom “within” statement of Luke 17:21?
4.            The Kingdom of God starts with us as we embrace Christ’s rule in faith; and it grows in each of God’s people as they think and do his will (I Thess. 5:23-24). How does I Cor. 15:24-25 describe the end of Christ’s working out of the Kingdom? Also see Rev. 22:20.
Harmony of the Standards: WSC Q102, WLC Q191
WSC Q102. What do we pray for in the second petition?
A.  In the second petition, which is, Thy kingdom come, we pray, that Satan's kingdom may be destroyed[a]; and that the kingdom of grace may be advanced[b], ourselves and others brought into it, and kept in it[c]; and that the kingdom of glory may be hastened[d].
[a]  Matt. 12:25-28; Rom. 16:20; IJohn 3:8
[b]  Ps. 72:8-11; Matt. 24:14; ICor. 15:24-25
[c]  Ps. 119:5; Luke 22:32; IIThess. 3:1-5
[d]  Rev. 22:20
WLC Q191. What do we pray for in the second petition?
A.  In the second petition, (which is, Thy kingdom come[a],) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan[b], we pray, that the kingdom of sin and Satan may be destroyed[c], the gospel propagated throughout the world[d], the Jews called[e], the fullness of the Gentiles brought in[f]; the church furnished with all gospel-officers and ordinances[g], purged from corruption[h], countenanced and maintained by the civil magistrate[i]: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted[j]; that Christ would rule in our hearts here[k], and hasten the time of his second coming, and our reigning with him forever[l]; and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends[m].
[a]   Mat. 6:10
[b]   Eph. 2:2-3
[c]   Ps. 67:1, 18; Rev. 12:10-11
[d]   2Thes. 3:1
[e]   Rom. 10:1
[f]   John 17:9, 20; Rom. 11:25-26; Ps. 67 throughout
[g]   Mat. 9:38; 2Thes. 3:1
[h]  Mal. 1:11; Zeph. 3:9
[i]    1Tim. 2:1-2
[j]    Acts 4:29-30; Eph. 6:18-20; Rom. 15:29-30, 32; 2Thes. 1:11; 2:16-17
[k]  Eph. 3:14-20
[l]    Rev. 22:20
[m] Isa. 64:1-2; Rev. 4:8-11
Question(s) for further study:

The Larger Catechism expands on the answer to the Shorter by listing how many scriptural proofs compared to the four in the Shorter; acknowledging at first what basic assumption about ourselves and all mankind in opposition to the kingdom of God? 

Monday, March 12, 2018

Westminster Shorter Catechism Q101



Thinking back on Christmas shopping…our seasonal trek into the forests of humanity to track down and bring home just that right little “necessity” for those near and dear. In some ways the landscape has changed since my youth; but there is still that overstuffed centerpiece dressed in red and white clothing, listening to eager and not-so-eager little heart desires. (I still have a mental picture, if not an actual photograph somewhere in a family album, of one of my son’s tearful outbursts while he sat in the lap of a department store Santa.) Again, some things haven’t changed, but others have…like all these specialty shops that sell just one item or brand. I actually saw a mall store recently that sold only baseball caps. That’s it. How many hats does one need to sell to pay the rent in one of those malls, and still stay in business? But I noticed a lot of people in that store, each looking for “their” team’s logo and colors.
We daily hallow, honor, give priority to, or center our lives in conversation and investment upon the fleeting things of this world. Our whole Madison Avenue culture is based upon name recognition, honor, and allegiance. We glory in material things the way we ought to glory in God; we cite statistics and recount sporting events the way we ought to glory in things eternal. Over and over in Scripture we are instructed and commanded to set first things first, confessing both corporately and individually, “Hallowed be thy name.” We know what this means, but the doing it is quite hard—the practice of what we glory in every day says much if not everything about the central desires of our hearts.
As we prayerfully approach this study in the Lord’s Prayer, may the Lord impress his glory upon us, and enable us…to glorify him in all that whereby he makes himself known; and that he would dispose all things to his own glory.
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WSC Q101. What do we pray for in the first petition?
A.   In the first petition, which is, Hallowed be thy name, we pray, that God would enable us, and others, to glorify him in all that whereby he maketh himself known[a]; and that he would dispose all things to his own glory[b].
[a]  Ps. 67:1-3; 99:3; 100:3-4
[b]  Rom. 11:33-36; Rev. 4:11
Catechism question 101 asks what we pray for in the first request, and answers that in the first request (hallowed be your name) we pray that God will enable us and others to glorify him in everything he uses to make himself known, and that he will work out everything to his own glory.
Comments and considerations:
There are six petitions and a conclusion within the Lord’s Prayer. We will close out our catechism study by looking at each in turn, starting with the first petition, Hallowed be thy name. What are we actually praying in this first request?
Hallowed is not a familiar word. Yet more recent translations than the King James Version retain this word. The particular Greek word from which it is derived is used only twice in Scripture, both times by our Lord as he teaches this prayer in Matt 6:9 and Luke 11:2. There are other similar words related to holy or sacred, but only in reference to the Lord’s Prayer is this word used, and it specifically means to make holy, to sanctify or set apart for God, pure from defilement. It can be understood as opposite to the Greek word koine, which means common. To make something hallowed or holy is to set it apart because of its unique and uncommon value, purity, and inherent worth—its intrinsic value; its value stands alone, immeasurable, of its own worth.
Sometimes we can find the essence of a word in its usage. Hear the meaning of hallowed as it is caught in the passion and reality of this historic utterance: “But, in a larger sense, we can not dedicate, we can not consecrate, we can not hallow this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract...” (Abraham Lincoln’s Gettysburg Address). The value of that hallowed ground is beyond the power of others to add or detract. To use a modern phrase, it is what it is. Yet, even knowing that fact and in the face of our own weakness, we are still called to deeper devotion in promoting and advancing “the great task remaining before us—that from [those] honored dead we take increased devotion to that cause for which they gave the last full measure of devotion” (ibid).
From this earthly example we see the same daunting task that resides within this word hallow. By our mere efforts we are without power to add to or detract from the infinite, eternal, unchangeable name of the great I AM. We may be undone as Isaiah was when he beheld the inexpressible holiness of God in his great vision in Isa. 6, but it is nonetheless still our humble duty to see the name of our God glorified in all things: “Let them praise Your great and awesome name—He is holy” (Psa. 99:3). Thus we pray that God would enable us, and others, to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.
This thought brings us to another: “Give, O Lord, what Thou commandest, and then command what Thou wilt” (Augustine).
We pray for the Lord’s enabling, for this we know to be true: apart from him, we can do nothing (John 15:5). Augustine’s famous statement is based on the knowledge that God imposes contingencies upon us, but he does not leave us alone to flounder in our impotence; he provides the grace and means to obey. He commands what he wills; and in his grace, he gives what he commands.
Our fathers chose the word enable to describe our need here, and it is a good selection. It means power or ability within; to make able, provide the means and/or competence. Webster’s 1913 Dictionary defines it as to make able, to confer sufficient power, strength, force, skill, means, or resources of any kind to accomplish the object. And, the object always before us (WSC Q1) is that everyone would glorify [God] in all that whereby he makes himself known; and that he would dispose all things to his own glory.
To that end we pray, considering one final note. See how the Lord’s Prayer begins and ends: For thine is the kingdom, and the power, and the glory, forever. Amen. Like bookends to a library of treasured thought, or covers to a volume of truth, it begins and ends with one priority and goal in mind—the glory of God.
“For of Him and through Him and to Him are all things, to whom be glory forever. Amen” (Rom. 11:36).
To God alone be the glory!
Training Hearts and Teaching Minds Questions:
1.    Read Mal. 1:11. There are six requests in the Lord’s Prayer. Only one of them is concerned with making us comfortable in our daily life. The first request is for God’s name to be hallowed. This is a request that we know God will answer, because we know God wants his name to be honored. The catechism says that God’s name includes his “names, titles, qualities, regulations, word, and works.” If God’s name stands for all these things, in what ways may we hallow or honor God’s name in prayer and daily activities?
2.    What does it mean to hallow (or fail to hallow) God’s name according to Rom. 2:23-24?
3.    In what way can we hallow God’s name according to Psa. 86:11?
4.    This catechism answer speaks of asking God to make us able to hallow his name. How does Paul do this in Phil. 1:20?
5.    How is creation set and established to honor God? See Psa. 19:1 and Eph. 1:11.
Harmony of the Standards: WSC Q101, WLC Q190
WSC Q101. What do we pray for in the first petition?
A.  In the first petition, which is, Hallowed be thy name, we pray, that God would enable us, and others, to glorify him in all that whereby he maketh himself known[a]; and that he would dispose all things to his own glory[b].
[a] Ps. 67:1-3; 99:3; 100:3-4
[b] Rom. 11:33-36; Rev. 4:11
WLC Q190. What do we pray for in the first petition?
A.  In the first petition, (which is, Hallowed by thy name[a],) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright[b], we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him[c], his titles[d], attributes[e], ordinances, Word[f], works, and whatsoever he is pleased to make himself known by[g]; and to glorify him in thought, word[h], and deed[i]: that he would prevent and remove atheism [j], ignorance[k], idolatry[l], profaneness[m], and whatsoever is dishonorable to him[n]; and, by his over-ruling providence, direct and dispose of all things to his own glory[o].
[a]   Mat. 6:9
[b]   2Cor. 3:5; Ps. 51:15
[c]   Ps. 67:2-3
[d]   Ps. 83:18
[e]   Ps. 86:10-13, 15
[f]   2Thes. 3:1; Ps. 147:19-20; 138:1-3; 2Cor. 2:14-15
[g]   Ps. 145 throughout; Ps. 8 throughout
[h]  Ps. 103:1; 19:14
[i]    Phil. 1:9, 11
[j]    Ps. 67:1-4
[k]  Eph. 1:17-18
[l]    Ps. 97:7
[m] Ps. 74:18, 22-23
[n]  2Kng. 19:15-16
[o]  2Chro. 20:6, 10-12; Ps. 83 throughout; 140:4, 8
Question(s) for further study:
The Larger Catechism expands on the answer to the Shorter by listing how many scriptural proofs compared to the two in the Shorter; and starts with what basic assumption?