Chapter VIII. [2447] --Concerning Fasting and Prayer (the Lord's Prayer).
1. But let not your fasts be with the hypocrites; [2448] for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday). [2449] 2. Neither pray as the hypocrites; but as the Lord commanded in His Gospel, [2450] thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, [2451] and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. [2452] 3. Thrice in the day thus pray. [2453]
[2447] The entire chapter is found almost verbatim in Apostolic Constitutions, vii. 23, 24.
[2448] Comp. Matt. vi. 16.
[2449] The reasons for fasting on Wednesday and Friday are given in Apostolic Constitutions (the days of betrayal and of burial). Monday and Thursday were the Jewish fast-days. The word "Preparation" (day before the Jewish sabbath) occurs in Matt. xxvii. 62, etc., and for some time retained a place in Christian literature.
[2450] Matt. vi. 5, 9-13. This form of the Lord's Prayer is evidently cited from Matthew, not from Luke. The textual variations are slight. The citation is of importance as proving that the writer used this Gospel, and that the liturgical use of the Lord's Prayer was common.
[2451] On this phrase, comp. Revised Version, Matt. vi. 11; Luke xi. 3 (text, margin, and American appendix).
[2452] The variation in the form of the doxology confirms the judgment of textual criticism, which omits it in Matt. vi. 13. All early liturgical literature tends in the same direction; comp. Apostolic Constitutions, vii. 24.
[2453] This is in accordance with Jewish usage. Dan. vi. 10; Ps. lv. 17. Comp. Acts iii. 1, x. 9.
Chapter IX. [2454] --The Thanksgiving (Eucharist).
1. Now concerning the Thanksgiving (Eucharist), thus give thanks. 2. First, concerning the cup: [2455] We thank thee, our Father, for the holy vine of David Thy servant, [2456] which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. And concerning the broken bread: [2457] We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 4. Even as this broken bread was scattered over the hills, [2458] and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; [2459] for Thine is the glory and the power through Jesus Christ for ever. 5. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs. [2460]
[2454] The eucharistic prayers of this and the following chapter are only partially reproduced in Apostolic Constitutions, vii. 25, 26; that of verse 2 has no parallel.
[2455] This is a variation from the order of the New Testament and of all liturgies: probably this led to its omission in Apostolic Constitutions. The word "for" may be substituted for "concerning" here and in verse 3. [Possibly a response for recipients.]
[2456] Peculiar to this passage, but derived from a common scriptural figure and from the paschal formula. Comp. especially John xv. 1; Matt. xxvi. 29; Mark xiv. 25.
[2457] The word kla'sma is found in the accounts of the feeding of the multitude (Matt. xiv. 20, xv. 37, and parallels); it was naturally applied to the broken bread of the Eucharist.
[2458] This reference to "hills," or "mountains," is used as an argument against the Egyptian origin of the Teaching.
[2459] This part of the verse is found in Apostolic Constitutions. Schaff properly calls attention to the distinction here made between "Thy Church" and "Thy kingdom."
[2460] Matt. vii. 6.
Chapter X. [2461] --Prayer After Communion.
1. But after ye are filled, [2462] thus give thanks: 2. We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. [2463] 4. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. 5. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; [2464] for Thine is the power and the glory for ever. 6. Let grace come, and let this world pass away. [2465] Hosanna to the God (Son) [2466] of David! If any one is holy, let him come; if any one is not so, let him repent. [2467] Maran atha. [2468] Amen. 7. But permit the prophets to make Thanksgiving as much as they desire. [2469]
[2461] This post-communion thanksgiving is f ound in Apostolic Constitutions, vii. 26, but with many omissions, alterations, and additions. Still, the correspondence in thought and language is very remarkable. Schaff cites a similar prayer at the Passover (after the Hallel cup).
[2462] "After the participation" (Apostolic Constitutions) points to a distinct Eucharistic service. Here the Lord's Supper is evidently connected with the Agape [a noteworthy suggestion]; comp. 1 Cor. xi. 20-22, 33. This is an evidence of early date; comp. Justin Martyr, Apol. i. chaps. 64-66, where the Lord's Supper is shown to be distinct (Ante-Nicene Fathers, i. pp. [263]185, 186).
[2463] This last clause has no parallel in Apostolic Constitutions, and points to an earlier and more spiritual conception of the Eucharist. Verse 4 also is peculiar to this passage.
[2464] The above rendering follows Bryennios; that of Harnack (formerly accepted by Hall and Napier) is: "Gather it, sanctified, from the four winds, into Thy kingdom," etc. The phrase "from the four winds" recalls Matt. xxiv. 31.
[2465] This is peculiar; but comp. 1 Cor. vii. 31 for the last clause.
[2466] The Codex reads to ueo, which Bryennios alters to to uio. The former is the more difficult reading, and is defended by Harnack.
[2467] This exhortation indicates a mixed assembly; comp. Apostolic Constitutions. [If so, it belongs to the Agape.]
[2468] Cor. xvi. 22, Revised Version, margin: "That is, our Lord cometh." Comp. Rev. xxii. 20.
[2469] A limitation as compared with 1 Cor. Xiv. 29, 31, and yet indicating a combination of extemporaneous devotion with the liturgical form. The verse prepares the way for the next chapter.