1
Introduction and Survey of Scholarship
Matthew 6:9a: Īį½ĻĻĻ Īæį½Ī½ ĻĻĪæĻĪµĻĻĪµĻĪøĪµ į½Ī¼ĪµįæĻ
The Lordās Prayer and the Sermon on the Mount continue to be among the most discussed texts within Christian scriptures, particularly in their Matthean versions. Because of their rich literary and theological import, it is no wonder that students of Matthew continue to bring out ātreasures new and oldā (Mt. 13:51-52) from these texts. The Lordās Prayer and the Sermon on the Mount are found in two places in the Gospels. Matthewās Gospel has the Lordās Prayer (Mt. 6:9-13) in the center of the Sermon on the Mount (Matthew 5ā7), while Lukeās Gospel presents a shortened sermon (āon the plainā) in ch. 6 (vv. 20-49) followed by a shortened Lordās Prayer in ch. 11 (vv. 2-4).1
Lukeās recording of the Lordās Prayer has Jesus responding to a discipleās inquiry on how to pray (Lk. 11:1). This question (ĪĻĻĪ¹Īµ, Ī“ĪÆĪ“Ī±Ī¾ĪæĪ½ į¼”Ī¼į¾¶Ļ ĻĻĪæĻĪµĻĻĪµĻĪøĪ±Ī¹, ĪŗĪ±Īøį½¼Ļ ĪŗĪ±į½¶ į¼øĻĪ¬Ī½Ī½Ī·Ļ į¼Ī“ĪÆĪ“Ī±Ī¾ĪµĪ½ ĻĪæį½ŗĻ Ī¼Ī±ĪøĪ·Ļį½°Ļ Ī±į½ĻĪæįæ¦) and response (i.e., the Lordās Prayer) forms the first part of an extended section on prayer (Lk. 11:1-13). Matthew, on the other hand, appears to have the Lordās Prayer āout-of-placeā in the Sermon on the Mount. Consider the comments of Matthean scholar Donald Hagner:
Graham Stanton agrees: āThe Lordās Prayer and two related sayings (6:9ā15) partly āspoilā the very impressive symmetry of this part of the Sermon.ā3 France goes even further, calling the insertion of the Lordās Prayer a āliterary digression.ā4 Each commentator has implied the insertion of something that does not seem to fit. Unfortunately, their assessments assert that the Lordās Prayer is intrusive instead of a careful placement. Through the failure to recognize the centrality of the Lordās Prayer in the Sermon on the Mount, the interpretation of both texts has been impoverished. In the church and the academy, the tendency is to study these texts in isolation from one another.5
Central to this study are the following questions: What is the relationship between the Lordās Prayer and the Sermon on the Mount in Matthewās Gospel? What role does the Sermon on the Mount have in properly understanding the Lordās Prayer? And, what role does the Lordās Prayer have in properly understanding the Sermon on the Mount? We will argue that the Lordās Prayer is placed in the center of the Sermon on the Mount structurally and becomes a focal point for lexical and thematic parallels with the surrounding material in the Sermon. As we shall see, the Prayerās centrality is not a new concept but, nonetheless, a concept that has lacked specificity and clarity. The aim of this book is not only to argue for the centrality of the Lordās Prayer within the Sermon on the Mount but also to give definition and purpose to the Prayerās central position. It is likely that Matthew noted similarities between the Lordās Prayer and Sermon on the Mount from the traditions he received, leading him to establish the connection between the two texts. Matthew edited parts of the Sermon, and the Prayer itself, with a desire to increase the parallelism between the two texts, making prayer central. Matthewās desire to make prayer a central feature of the Sermon on the Mount also includes his editing and placement of the instruction to āask, seek, and knockā at the end of the Sermonās body (Mt. 7:7-11). As we shall argue, the Sermon on the Mount was not built and ordered around the Lordās Prayer, but Matthew has seen and enhanced lexical and thematic parallels with the petitions, bringing out continuity between the two texts. No single petition parallels all the material in the Sermon on the Mount, but rather, each petition, through its parallels to the Sermon, makes a case for its integrated position (structurally, lexically, and thematically) as the ācenterpieceā of the Sermon.6
The purpose, or āwhy,ā of this centrality for Matthew is to clarify what the answer to the petitions of the Lordās Prayer might look like in the life of the disciple of Jesus. The results are as follows: (1) a prayer in which the petitions are grounded in the passages of the Sermon, sharing lexical and thematic parallels; (2) the Sermon on the Mount describes what happens when the Lordās Prayer is answered in the discipleās life; and (3) this prayer to the Father is key to committing to and living by the Sermonās kingdom righteousness.
As we will show, little detailed historical and exegetical work has been done on the relationship between the Lordās Prayer and the Sermon on the Mount. Although the two sets of texts can be understood apart from one another, the following study will argue that in Matthewās Gospel, the best reading is one in which they are read together with consideration of their structural, lexical, and thematic relationship.
Why Is This Book Worth Writing?
This book is worth writing to contend for a fresh understanding of the Lordās Prayer. Admittedly, to propose a fresh understanding of the Lordās Prayer is a risky endeavor. Yet at an academic level, studies of the Lordās Prayer have hit a stalemate. New treatments of the Lordās Prayer typically reproduce the emphases of previous studies and little new understanding emerges. These previous studies have concentrated on the following: (1) the āformā in which the Lordās Prayer was transmitted; (2) the sources which gave rise to the Lordās Prayer; (3) a reconstruction of the communities that received their respective versions of the Lordās Prayer; (4) the original language of the Lordās Prayer; or (5) the various redactions in Matthew, Luke, and the Didacheās version. While these issues are important for understanding the history behind the Lordās Prayer, they often become the sole means for understanding the Prayer.7 The following book will argue for an understanding of the Lordās Prayer that takes into consideration the final or transmitted form of the text and its intentional placement by Matthew into the Sermon on the Mount. It will also seek to establish why Matthew has intentionally centered the Prayer within the Sermon.
The second benefit of writing this book is to establish an ignored angle of the Sermon on the Mount, notably the thrust of its central text. It is widely agreed that the Sermon on the Mount is the greatest collection of Jesusās ethical teachings. If the Sermon on the Mountās shape and themes connect with the Lordās Prayer, it is reasonable to assume that the Lordās Prayer gives vital clues as to how to fulfill the Sermonās ethic. The standard themes of the Sermon on the Mount are generally agreed to be righteousness and kingdom living. By placing the Lordās Prayer at the center of the Sermon on the Mount, Matthew indicates that prayer is a prominent theme along with righteousness and the kingdom. As we will seek to argue, the Lordās Prayer is placed at the center of the Sermon on the Mount to serve as the interpretive key to living out the kingdom righteousness prescribed in the Sermon on the Mount.
The third benefit arising from this book is the advance of compositional criticism and intratextuality in Matthean studies, as well as the Synoptic Gospels. The canonical writings of the Gospels were not created in a vacuum. Each writer used a variety of sources, both canonical and noncanonical. These written sources were a part of a shared cultural memory among the Jewish people. Studying the relationship between old and new texts/ideas and how they are shaped into new contexts is an exercise in intratextuality and part of the ongoing literary study of the New Testament. The present study will analyze how the Lordās Prayer works intratextually within the Sermon on the Mount.8 If the relationship between these texts can be established by way of parallels, a fourth benefit arises.
By situating the Lordās Prayer in the Sermon on the Mount and asserting that the Sermon on the Mount helps to explain the petitions of the Lordās Prayer, a new aspect of New Testament prayer emerges. This aspect is the marrying of word and deed, prayer and praxis. Unfortunately, prayer is often seen only for its communicative aspects or as a mantra to be repeated. A petitioner comes to God offering thanks, lament, praise, and petition. Yet, Mt. 6:33 (āBut strive first for the kingdom of God and his righteousness, and all these things will be given to you as wellā9) uses prayer language (āstriveā) alongside a call to discipleship (i.e., āthe kingdom and righteousnessā). The Lordās Prayer as the ācenterpieceā of the Sermon on the Mount would evidence an extended example of...