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In Matthew 6:8 Jesus also states that prayer is not necessary as God knows what a person needs even before they ask him. Fowler feels that while prayer is not useful to God, it is useful to humans. If we do not have to toil through continuous prayer before receiving God's grace we will grow soft. [3] The metaphor could also be one for religious ...
A page from Matthew, from Papyrus 1, c. 250. The first discourse (Matthew 5–7) is called the Sermon on the Mount and is one of the best known and most quoted parts of the New Testament. [6] It includes the Beatitudes, the Lord's Prayer and the Golden Rule.
Matthew 6:7 is not generally seen as a condemnation of repetitive prayer. Jesus himself gives a prayer to be repeated in Matthew 6:9, and Matthew 26:44 is noted to be repeating a prayer himself. This verse is read as a condemnation of rote prayer without understanding of why one is praying.
In John Wesley's analysis of the Sermon on the Mount, chapter five outlines "the sum of all true religion", allowing chapter six to detail "rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires or anxious cares for even the necessaries of life" and this chapter to provide "cautions against the main hinderances of religion". [1]
Matthew 6:7–16 from the 1845 illuminated book of The Sermon on the Mount, designed by Owen Jones. In the King James Version of the Bible the text reads: Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. The World English Bible translates the passage as:
This verse is considered to be a summation of the entire sermon. Some editions append it to the end of Matthew 7:7-11, and the rule does seem to be an expansion on the teaching about prayer in that section. However, the word therefore and the mention of the law and the prophets implies that this is a more far reaching teaching.
The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that springs either from pride or jealousy: therefore He subjoins, Why seest thou the mote in thy brother's eye, and ...
This verse, which appears in a similar form in Luke's Sermon on the Plain, begins a discussion about how a person should relate to their fellows. Daniel Patte feels that this is a natural progression from the earlier discussion of how one should have a positive outlook for oneself to how one should also have a positive opinion of others. [1]
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