These were part of the common stock of daily speech, and are no evidence either for or against a similarity between the ideas of Jesus and those of the Pharisees. But when Jesus said, "Repent, for the Kingdom of Heaven is at hand," he was referring to what was already familiar to his hearers, and had been, long before John the Baptist had begun to deliver his message. And when the Sermon on the Mount was first spoken, it was not all strange and new to the hearers. The general character of the sayings there grouped together is thoroughly Jewish; so much so that one could hardly imagine a Greek saying them. There are differences, certainly, between the sayings contained in the Sermon on the Mount and the Rabbinical parallels to them; and for some of them no Rabbinical parallels can be found. But, take it altogether, the Sermon on the Mount would seem to a Pharisee to be very like what he believed already. Even the Lord's Prayer would not be wholly new. Certainly some of its phrases can be paralleled in the Rabbinical literature; though no less certainly there are others which cannot. For the prayer as a whole, there is no parallel in Jewish sources--a very significant fact. But "Our Father which art in Heaven" is Jewish; so also, "Hallowed be Thy name. Thy Kingdom come"; "Give us this day our daily bread"; "Forgive us our debts"; "Deliver us from the evil." I am not sure about "Lead us not into temptation." And if "Thy will be done" means the same in the Lord's Prayer as it meant when uttered in Gethsemane, there is no parallel to it in Jewish sources. This carries us into the very heart of the religion of Jesus. And in regard to these fundamental beliefs there was no disagreement between him and the Pharisees. I am perfectly well aware that the Rabbinical parallels, even those most complete, are found in literature which is later than Jesus, and I shall rightly be challenged to show on what ground I hold that these later Jewish dicta represent the beliefs of the Pharisees in the time of Jesus. I do not agree with Jewish scholars who say that Jesus borrowed them all from the Rabbis of his time. A man of such independent thought as Jesus certainly was, would hardly need to go in search of such ideas, as not having them already himself. It is inconceivable that Jesus should never have thought of calling God "Our Father in Heaven" until Hillel or Shammai had instructed him to do so. The point scarcely needs to be laboured. I put on one side altogether the theory that Jesus was indebted to the Rabbis of his time for the beliefs, and the verbal forms of them, which he shared with the Pharisees.