![]() As to both points, an a fortiori argument is implied. In the parable two points are to be specially noted-the persistent suppliant pleads not for himself so much as for the hungry traveller, and the man addressed gives without any kindliness, from the mere wish to be left at peace. In the former we learn from the man who will not take ‘no,’ and so at last gets ‘yes’ in the latter, from the Father who will certainly give His child what he asks. Observe that these two parts deal with encouragements to confidence drawn, first, from our own experience in asking, and, second, with encouragements drawn from our own experience in giving. The passage, then, falls into two parts-the pattern prayer. He does give them a model prayer, and He adds encouragements to pray which inculcate confidence and persistence. Our Lord’s answer meets and transcends their wish. ![]() They think that if He will give them a form, that will be enough and they wish to be as well off as John’s disciples, whose relation to their master seems to them parallel with theirs to Jesus. Do our prayers move any to taste the devotion and joy which breathe through them? But low conceptions mingled with high desires in their request. There must have been something of absorption and blessedness in His communion with the Father which struck them with awe and longing, and which they would fain repeat. Matthew.Ĭhrist’s praying fired the disciples with desire to pray like Him. here agreeing) omits the final doxology found in some, but not in the best, MSS. omit the clause, “But deliver us from evil,” this too, probably, being an addition made for the sake of conformity. Matthew’s term in the words, “every one that is indebted to us.” The familiar “Forgive us our trespasses,” of the Prayer Book, it may be noted, is not found in the Authorised version at all, and comes to us from Tyndale’s. Luke uses the word “sins” instead of “debts,” as being, perhaps, more adapted to the minds of his Gentile readers, while he retains the primary idea of St. Luke substitutes “day by day” for “this day,” and so implies that the word ἐπιούσιος ( epiousios), translated “daily,” must have some other meaning. (2) Many of the best MSS., again, omit the whole clause, “Thy will be done, as in heaven, so in earth,” which may have been inserted with the same purpose. omit “our” and “which art in heaven,” and begin with the simple “Father.” It was, of course, natural enough that it should be, in course of time, adapted by transcribers to the form which was in common use. ![]() (2-4) Our Father which art in heaven.-See Notes on Matthew 6:9-11. To utter each of those petitions from the heart, entering into its depth and fulness, was better than to indulge in any amplitude of rhetoric. ![]() If they wanted to be taught to pray at all, if earnest desires did not spontaneously clothe themselves in words, then this simplest and shortest of all prayers expressed all that they should seek to ask. That which had been given to the multitude was enough for them. The reproduction, with only a verbal variation here and there, which may well have been the work of the reporter, of what had been given in the Sermon on the Mount ( Matthew 6:9-11), is every way significant. Ellicott's Commentary for English Readers(2) When ye pray, say.
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