Analytical Essay: The Legitimacy Of The Prayer In Luke

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The prayer itself, according to professor Green, has affinities to Jewish tradition, especially to the Qaddish, and the Eighteen Benedictions as the former begins in a manner analogous to Jesus’ model prayer. The point here is not to argue the legitimacy of Jesus’ prayer recorded in Luke or if it happened for real. But rather to understand why Luke chose to only incorporate this version of the prayer in his text. Professor Green in his commentary on this verse explain that the prayer in Luke “is much concern with the shaping of prayer in relation to an accurate recognition of the one to whom prayer is offered” (Green 446). Jesus taught his disciple to refer to God as “Father” in this prayer and by doing this, “God is presented by Luke as the father who cares for his children and acts redemptively on their behalf”.
Other version of the gospel in which we see Jesus teaching his disciples to pray are found in other gospel like Matthew 6:9-13 which is somewhat parallels with the prayer in Luke 11:2-4 but with different settings. In Matthew’s account, there were more members, and the prayer is more elaborated in language. But, as
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Or if he asks for an egg, will give him a scorpion? If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” Luke 11: 11-13.
What we see happening at the end of this lesson here is Jesus encouraging his disciples to pray, and telling them of the fatherhood of God. Professor Green in his commentary on this verse puts is best when he says “we see Jesus comparing human fathers with the heavenly father...Jesus maintains that God, whose goodness far exceeds even that of those human fathers who will never answer their children request with malice...human parents give “good gifts”, while God gives what he has determined to be the best gift, the Holy
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