must be approached in prayer, viz. a deep sense, not only of need (as in the other two parables), but of unworthiness. Before Him we have no claim to merit, no ground for self-congratulation. Tlie parable indicates that downcast eyes and beating of the breast are natural accompaniments of a penitent's praj'er. Less directly, and apart from its main pur])0se, the parable of the Prodigal Son teaches a similar lesson. The lost son's prayer, as planned before his return and as actually'' uttered, is touching in its humility.
In both these cases, the Publican and the Prodi- gal, the chief thing prayed for is forgiveness, as must constantly be the case with sinful man. And there is yet another parable which teaches what is requisite, if this most necessary of all prayers is to be rightly offered : the sinner himself must have a forgiving spirit. The Unmerciful Servant (Mt jg2i-3.5j ijy asking for forgiveness for himself thereby bound himself to be forgiving to his fellows. His refusal to recognize this obligation became fatal to his own forgiveness. The great truth, that one who asks to be forgiven must be ready to forgive, had been clearly seen by the nioi'e spiritual among the Jews. There is a striking anticipation of Christ's teaching in Sir 28-'^.
(3) Besides the parables, there are frequent say- ings of Christ on the subject of prayer, and these are found in all four Gospels. The necessity of a forgiving spirit is repeated in Mt 6'*- '^ and Mk 11-^, with obvious reference to the Lord's Prayer. Two other things are stated as necessary acconi- jjaniments of prayer : ivatchftdness (Mk 13^^ 14^^, Mt 26^M &nd faith (yik 1P^ Mt 2122). xhis last is specially emphasized, as being the test of reality and the condition of success. It is the result of the human will being brought into complete union with the will of God, producing absolute trust in the fulhlment of His promises. And we may be all the more sure of success in our prayers if others join u-ith us in making them (^It 18'"). Prayers which are approved by many are more likely to be right. Desires in which we cannot ask others to join are likely to be selfish.
And there are two things specially to be avoided : parade (Mt 6=- « 23", Mk 12^0, Lk 20^^) and prating (Mt 6"). In the latter passage the ' vain repeti- tions ' of AV and RV is apt to mislead. The ' bable ' of Tindale and the Genevan is perhaps better. Repetition of prayers, even in the same form of words, is encouraged by our Lord, both by precept (Lk IS'-*) and by example (:Mt 26*"). It is the mechanical repetition of a formula (1 K IS^^), as if it were a magical charm, to compel the com- pliance of the Deity, that .seems to be forbidden. Our petitions must have a worthy meaning, and we must think of the meaning. "^ Instruction is also given as to the right objects of prayer. We are to pray for spiritual progress (Lk IP^) in ourselves, in others, and in the world at large. We are to pray that we ourselves may be delivered from temptation (Mt 6" 2Q*\ Mk 'W^, Lk 11'* 22*- '*^), and that evil maj' be cast out from others (Mt 17'-'^, Mk 9^"), and that missionaries for the conversion of the world may be multiplied (Mt 9^^, Lk 102). jjj (jm- intercessions our enemies are to be specially included (Mt 5-»^ Lk 62«). About temporal blessings we are not to be over anxious ; yet prayer for them is not merely allowed but enjoined (Mt 6", Lk IP) ; as also is prayer against temporal calamities (Mk 13'8, Mt 242»). The prayer of the disciples for help in the storm was heard (Mt 82«, Mk 43", Lk 82*).
l\irallels to some of the items of this teaching could be found in the OT. But there is one point with regard to the method of prayer which is abso- lutely new. Men had been taught to worship God and even to pray to Him as a Father : now
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they are told to pray to the Father in f/tc name of thc^ Son (Jn 16^- -^■"^'«). Anything that can be rightly asked in Christ's name will be gi-anted (Jn 24J3. 14) . jjj^j tiiere is no other limit. Any request which is consistent with His character and office, as rejaesented by His name, may be made to His Father, with confidence that the prajer will be heard (Jn 15"- '"j. The prayer of the Cons of Zebedee for the right and left hand places in the Kingdom (Mt 20-\ Mk 10^") was not of this char- acter, and was not commended. Nor, for the same reason, were they allowed to pray for a special judgment on the inhospitable Samaritans (Lk g-w. 55) Both retjuests were made in spiritual ignorance. It confirms our trust in the liistorical fidelity of tlie Fourth Gospel, that this remarkable development in the teaching of Christ respecting prayer in His name occurs in the farewell dis- courses.
There is yet another particular which is abso- lutely new, viz. iDorshijy offered to Christ Himself fis to a Divine person : and once more the cleai'est instances of this are in the Fourth Gosi^el. St. Matthew often, and St. iMark once, mention the fact that people ' worshipped' (irpocTeKvvT)crav) Jesus. But even where this worship is accompanied bj' a request that He would cleanse a leper (Mt 8-) or raise the dead (Mt 9'*), this act of prostration does not necessarily imply more than that He was regarded as a great prophet (1 K IS", Dn 2^*""). The worship of Him by the disciples after the Resurre; tion (Mt •28''- '', Lk 24^-) carries us further : yet it might be argued that this also is the worship of mere reverence. But about the meaning of the \yorship of tiie man born blind (Jn 9^) there can be little doubt : all the less so, because St. John always uses wpoaKwiij} of the worship of God (4---2* 12-"), never of mere respect to great men ; and the use of the word in the .Apocalypse is similar. Still less can there be any doubt as to the meaning of the adoring exclamation of the sceptical Apostle ( Jn 20-*) — ' the loftiest view of the Lord given in the Gospels' ("Westcott), and the climax to which the scheme of St. John's Gospel steadily leads up. In none of these cases did Jesus reject the worshii), or rel)uke those who ottered it to Him.