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Exegetical and Hermeneutical Commentary of Matthew 6:5

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And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

( b) Prayer, Mat 6:5-15.

5. pray standing ] The posture of standing was as closely associated with prayer as that of sitting was with teaching.

Fuente: The Cambridge Bible for Schools and Colleges

And when thou prayest … – Hypocrites manifested the same spirit about prayer as almsgiving; it was done in public places. The word synagogues, here, clearly means, not the place of worship of that name, but places where many were accustomed to assemble – near the markets or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his design. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment and paid their devotions. This is also practiced now everywhere by Muslims, and in many places by Roman Catholics. It seems, also, that they sought publicity, and regarded it as proof of great piety.

Fuente: Albert Barnes’ Notes on the Bible

Mat 6:5

And when thou prayest.

Nine things pertain to the knowledge of true prayer

I. To know what prayer is.

II. How many sorts of prayer there be.

III. The necessity of prayer. Four things provoke us to pray.

1. Gods commandment.

2. Sin in us.

3. Our weak nature.

4. Subtilty of the enemy.

IV. To whom we ought to pay.

V. By whom we should pray.

VI. Where to pray.

VII. What to pray.

VIII. The excellency of prayer.

IX. What we must do that our prayers may be heard. (John Bradford.)

Secret prayer

I. Let us notice the improper, manner in which the pharisees presented their supplication to Genesis

1. They were presented in an improper place.

2. It was sinful in its object.

3. It was worthless as to its issue.

II. The opposite method we are commanded to adopt.

1. The hallowed work in which we are to engage.

2. The place to which we are to retire.

(1) An exclusion of company;

(2) A withdrawment from secular affairs.

3. The approbation which shall be given.

III. A few considerations to engage you to the discharge of this important duty.

1. The Divine command.

2. The example with which we are furnished in the sacred writings.

3. The necessity of secret prayer.

4. The advantages of private devotion.

5. The vital connection with our public usefulness. (J. E. Good.)

Private prayer

1. It is a test of a man, what he is when alone with God.

2. Observe the personal words, so endearing.

3. It implies that you go to the closet for the purpose of prayer, you are to separate yourself from all outer things.

4. Take with you Fatherly views of God.

5. A Father likes to hear everything; He never refuses a secret. (J. Vaughan, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. And when thou prayest] . , prayer, is compounded of with, and a vow, because to pray right, a man binds himself to God, as by a vow, to live to his glory, if he will grant him his grace, c. signifies to pour out prayers or vows, from well, and , I pour out probably alluding to the offerings or libations which were poured out before, or on the altar. A proper idea of prayer is, a pouring out of the soul unto God, as a free-will offering, solemnly and eternally dedicated to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed. Prayer is the language of dependence; he who prays not, is endeavouring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning, Satan said, Eat this fruit; ye shall then be as God; i.e. ye shall be independent: the man hearkened to his voice, sin entered into the world, and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God; hence he either prays not at all, or uses the language without the spirit of prayer. The following verses contain so fine a view, and so just a definition, of prayer, that I think the pious reader will be glad to find them here.

WHAT IS PRAYER?

Prayer is the soul’s sincere desire,

Unuttered or expressed,

The motion of a hidden fire

That trembles in the breast:

Prayer is the burden of a sigh,

The falling of a tear,

The upward gleaming of an eye,

When none but God is near.

Prayer is the simplest form of speech

That infant lips can try;

Prayer, the sublimest strains that reach

The Majesty on high:

Prayer is the Christian’s vital breath,

The Christian’s native air,

His watch-word at the gates of death,

He enters heaven by prayer.

Prayer is the contrite sinner’s voice,

Returning from his ways,

While angels in their songs rejoice,

And say, Behold he prays!

The saints in prayer appear as one,

In word, in deed, in mind,

When with the Father and the Son

Their fellowship they find.

Nor prayer is made on earth alone:

The Holy Spirit pleads;

And Jesus, on th’ eternal throne,

For sinners intercedes.

“O Thou, by whom we come to God!

The Life, the Truth, the Way,

The path of prayer thyself hast trod,

Lord, teach us how to pray!”

MONTGOMERY.

Thou shalt not be as the hypocrites] . From under, and to be judged, thought: properly a stage-player, who acts under a mask, personating a character different from his own; a counterfeit, a dissembler; one who would be thought to be different from what he really is. A person who wishes to be taken for a follower of God, but who has nothing of religion except the outside.

Love to pray standing in the synagogues and in the corners of the streets] The Jewish phylacterical prayers were long, and the canonical hours obliged them to repeat these prayers wherever they happened to be; and the Pharisees, who were full of vain glory, contrived to be overtaken in the streets by the canonical hour, that they might be seen by the people, and applauded for their great and conscientious piety. See Lightfoot. As they had no piety but that which was outward, they endeavoured to let it fully appear, that they might make the most of it among the people. It would not have answered their end to kneel before God, for then they might have been unnoticed by men; and consequently have lost that reward which they had in view: viz. the esteem and applause of the multitude. This hypocritical pretension to devotion is common among the Asiatics. Both Hindoos and Mohammedans love to pray in the most public places, at the landing places of rivers, in the public streets, on the roofs of the covered boats, without the least endeavour to conceal their outside devotion, that they may be seen of men.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Our Saviour here cautions them against the same thing in prayer, as he had done before in giving alms, viz. hypocrisy and ostentation, doing this duty upon that design, merely to be taken notice of and applauded by men; it was lawful to pray

standing in the synagogues, but not to do it merely to be taken notice of by men for devout persons, nor yet to confine themselves to praying in the synagogues. If they chose to pray standing, that they might be more conspicuous, and in the synagogues, because those places were more holy, (as they might dream), or, which seems rather to be here meant, because there most people would see them, for which purpose only they chose corners of streets, as was the old popish custom upon which account they set up crosses at three way leets?, &c., these things were sinful: but to pray standing was usual, Mar 11:25; and to pray in the synagogues and in the temple standing was usual, Luk 18:13. But those who do it merely for vain glory

have their reward, and must expect none from God.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. And when thou prayest, thoushaltor, preferably, “when ye pray ye shall.”

not be as the hypocrites are:for they love to pray standing in the synagogues and in the cornersof the streets(See on Mt6:2).

that they may be seen of men.Verily I say unto you, They have, &c.The standingposture in prayer was the ancient practice, alike in the Jewish andin the early Christian Church. But of course this conspicuous postureopened the way for the ostentatious.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when thou prayest, thou shalt not be as the hypocrites,…. As the Scribes and Pharisees; whose posture in prayer, the places they chose to pray in, and the view they had therein, are particularly taken notice of:

for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. It was their usual custom to pray “standing”; nay, it is established by their canons.

“There are eight things, (says Maimonides u,) that a man that prays ought to take heed to do; and the first he mentions is “standing”; for, says he, no man may pray

, “but standing”; if he is sitting in a ship, or in a cart, if he can stand, he must stand; if not, he may sit in his place and pray.”

Several hints of this custom there are in the Misna w.

“On their fast days they used to bring out the ark into the streets– , “and they stood in prayer”, or praying; and caused an old man to go down before the ark, who was used to recite prayers, and he said them.”

Again x,

“whoever , “stood praying”, and remembered that any uncleanness attended him, he might not break off, but he might shorten.”

Yea, standing itself is interpreted of praying; for it is said y,

“and Abraham rose up early in the morning to the place, where he stood, , “and there is no prayer but standing”;”

though sometimes they prayed sitting, as David did, 2Sa 7:18 so it is said of R. Jose, and R. Eleazar, that , “they sat and prayed”, and afterwards rose up and went on their way z. So it was likewise customary to go to the synagogues, and there pray; and indeed they were places built and appointed for this purpose.

“Wherever there were ten Israelites, a house ought to be provided, in which they may go to prayer at every time of prayer; and this place is called a synagogue a.”

Hence some have thought, that not such places are here designed, but any assembly, or concourse of people gathered together upon any occasion; but such an interpretation will find no place, when the following things are observed.

“For ever let a man go, morning and evening, to the synagogue; for no prayer is heard at any time, but in the synagogue; and everyone that hath a synagogue in his city, and does not pray in it with the congregation, is called a bad neighbour b.”

Again c,

“he that prays in the house of the Lord, is as if he offered up a pure offering.”

Now, partly on account of the publicness of the place, and partly because they thought their prayers were only heard there, therefore they chose to pray in the synagogues; and also in

the corners of the streets, where two streets met, and they might be the more easily seen. This was also a common thing to pray in the streets:

“says R. Jochanan, I saw R. Jannai stand and pray in the streets of Tzippore d.”

And a little after, it is said of another, that he stood and prayed

, “in the streets”; though such places were not reckoned holy, as the synagogues were.

“The street of a city, (says Maimonides e,) although the people pray in it at fasts and stations, because that there is a great collection of people, and the synagogues cannot hold them, has no holiness in it, because it is accidental, and not appointed for prayer.”

Wherefore streets were only used in case of necessity, or by such of the Pharisees, who chose to be seen of men. A reason is given for this practice in another place f, where it is asked,

“why do they go out to the streets, i.e. on their fast days? to show that we are reckoned as if we were carried captive before thee: says Joshua ben Levi, because they prayed in “secret”, and were not answered; therefore they went without, , “that they might be made public”.”

Now let it be observed, that neither the posture, nor places of prayer, are condemned by our Lord, but their view in all to

be seen of men; and a considerable emphasis lies upon the word “love”; they loved “standing” in prayer, rather than any other posture, because they could be better seen; and they loved to be in the synagogues and streets, rather than in their closets; they liked public better than private prayer, because it gained them applause among men.

Verily I say unto you, they have their reward; they gain their point; they have what they seek for; and this is all they will have.

u Hilch. Tephilla. c. 5. sect. 1, 2. w Misn. Taanith, c. 2. sect. 1, 2. x Misn. Beracot, c. 3. sect. 5. y Zohar in Lev. fol. 47. 1. T. Bab. Beracot, fol. 26. 2. z Zohar in Exod. fol. 4. 4. a Maimon. Hilch. Tephilla, c. 11. 1. b lb. c. 8. sect. 1. T. Bab. Beracot, fol. 8. 1. & Piske Tosephot Beracot, c. 1. art. 7. c T. Hieros. Beracot, fol. 8. 4. d Ib. fol. 8. 3. & 9. 1. e Hilch. Tephilla, c. 11. sect. 21. Vid. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. f T. Hieros. Taaniot, fol. 65. 1.

Fuente: John Gill’s Exposition of the Entire Bible

The Sermon on the Mount.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

In prayer we have more immediately to do with God than in giving alms, and therefore are yet more concerned to be sincere, which is what we are here directed to. When thou prayest (v. 5). It is taken for granted that all the disciples of Christ pray. As soon as ever Paul was converted, behold he prayeth. You may as soon find a living man that does not breathe, as a living Christian that does not pray. For this shall every one that is godly pray. If prayerless, then graceless. “Now, when thou prayest, thou shalt not be as the hypocrites are, nor do as they do,” v. 2. Note, Those who would not do as the hypocrites do in their ways and actions must not be as the hypocrites are in their frame and temper. He names nobody, but it appears by ch. xxiii. 13, that by the hypocrites here he means especially the scribes and Pharisees.

Now there were two great faults they were guilty of in prayer, against each of which we are here cautioned–vain-glory (Mat 6:5; Mat 6:6); and vain repetitions, Mat 6:7; Mat 6:8.

I. We must not be proud and vain-glorious in prayer, nor aim at the praise of men. And here observe,

1. What was the way and practice of the hypocrites. In all their exercises of devotion, it was plain, the chief thing they aimed at was to be commended by their neighbours, and thereby to make an interest for themselves. When they seemed to soar upwards in prayer (and if it be right, it is the soul’s ascent toward God), yet even then their eye was downwards upon this as their prey. Observe,

(1.) What the places were which they chose for their devotions; they prayed in the synagogues, which were indeed proper places for public prayer, but not for personal. They pretended hereby to do honour to the place of their assemblies, but intended to do honour to themselves. They prayed in the corners of the streets, the broad streets (so the word signifies), which were most frequented. They withdrew thither, as if they were under a pious impulse which would not admit delay, but really it was to cause themselves to be taken notice of. There, where two streets met, they were not only within view of both, but every passenger turning close upon them would observe them, and hear what they said.

(2.) The posture they used in prayer; they prayed standing; this is a lawful and proper posture for prayer (Mark xi. 25, When ye stand praying), but kneeling being the more humble and reverent gesture, Luk 22:41; Act 7:60; Eph 3:14, their standing seemed to savour of pride and confidence in themselves (Luke xviii. 11), The Pharisee stood and prayed.

(3.) Their pride in choosing these public places, which is expressed in two things: [1.] They love to pray there. They did not love prayer for its own sake, but they loved it when it gave them an opportunity of making themselves noticed. Circumstances may be such, that our good deeds must needs be done openly, so as to fall under the observation of others, and be commended by them; but the sin and danger is when we love it, and are pleased with it, because it feeds the proud humour. [2.] It is that they may be seen of men; not that God might accept them, but that men might admire and applaud them; and that they might easily get the estates of widows and orphans into their hands (who would not trust such devout, praying men?) and that, when they had them, they might devour them without being suspected (ch. xxiii. 14); and effectually carry on their public designs to enslave the people.

(4.) The product of all this, they have their reward; they have all the recompence they must ever expect from God for their service, and a poor recompence it is. What will it avail us to have the good word of our fellow-servants, if our Master do not say, Well done? But if in so great a transaction as is between us and God, when we are at prayer, we can take in so poor a consideration as the praise of men is, it is just that that should be all our reward. They did it to be seen of men, and they are so; and much good may it do them. Note, Those that would approve themselves to God by their integrity in their religion, must have to regard to the praise of men; it is not to men that we pray, nor from them that we expect an answer; they are not to be our judges, they are dust and ashes like ourselves, and therefore we must not have our eye to them: what passes between God and our own souls must be out of sight. In our synagogue-worship, we must avoid every thing that tends to make our personal devotion remarkable, as they that caused their voice to be heard on high, Isa. lviii. 4. Public places are not proper for private solemn prayer.

2. What is the will of Jesus Christ in opposition to this. Humility and sincerity are the two great lessons that Christ teaches us; Thou, when thou prayest, do so and so (v. 6); thou in particular by thyself, and for thyself. Personal prayer is here supposed to be the duty and practice of all Christ’s disciples.

Observe, (1.) The directions here given about it.

[1.] Instead of praying in the synagogues and in the corners of the streets, enter into thy closet, into some place of privacy and retirement. Isaac went into the field (Gen. xxiv. 63), Christ to a mountain, Peter to a housetop. No place amiss in point of ceremony, if it do but answer the end. Note, Secret prayer is to be performed in retirement, that we may be unobserved, and so may avoid ostentation; undisturbed, and so may avoid distraction; unheard, and so may use greater freedom; yet if the circumstances be such that we cannot possibly avoid being taken notice of, we must not therefore neglect the duty, lest the omission be a greater scandal than the observation of it.

[2.] Instead of doing it to be seen of men, pray to thy Father who is in secret; to me, even to me,Zec 7:5; Zec 7:6. The Pharisees prayed rather to men than to God; whatever was the form of their prayer, the scope of it was to beg the applause of men, and court their favours. “Well, do thou pray to God, and let that be enough for thee. Pray to him as a Father, as thy Father, ready to hear and answer, graciously inclined to pity, help, and succour thee. Pray to thy Father who is in secret.” Note, In secret prayer we must have an eye to God, as present in all places; he is there in thy closet when no one else is there; there especially nigh to thee in what thou callest upon him for. By secret prayer we give God the glory of his universal presence (Acts xvii. 24), and may take to ourselves the comfort of it.

(2.) The encouragements here given us to it.

[1.] Thy Father seeth in secret; his eye is upon thee to accept thee, when the eye of no man is upon thee to applaud thee; under the fig-tree, I saw thee, said Christ to Nathaniel, John i. 48. He saw Paul at prayer in such a street, at such a house, Acts ix. 11. There is not a secret, sudden breathing after God, but he observes it.

[2.] He will reward thee openly; they have their reward that do it openly, and thou shalt not lose thine for thy doing it in secret. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? The reward will be open; they shall not only have it, but have it honourably: the open reward is that which hypocrites are fond of, but they have not patience to stay for it; it is that which the sincere are dead to, and they shall have it over and above. Sometimes secret prayers are rewarded openly in this world by signal answers to them, which manifests God’s praying people in the consciences of their adversaries; however, at the great day there will be an open reward, when all praying people shall appear in glory with the great Intercessor. The Pharisees ha their reward before all the town, and it was a mere flash and shadow; true Christians shall have theirs before all the world, angels and men, and it shall be a weight of glory.

II. We must not use vain repetitions in prayer, Mat 6:7; Mat 6:8. Though the life of prayer lies in lifting up the soul and pouring out the heart, yet there is some interest which words have in prayer, especially in joint prayer; for in that, words are necessary, and it should seem that our Saviour speaks here especially of that; for before he said, when thou prayest, he here, when ye pray; and the Lord’s prayer which follows is a joint prayer, and in that, he that is the mouth of others is most tempted to an ostentation of language and expression, against which we are here warned; use not vain repetitions, either alone or with others: the Pharisees affected this, they made long prayers (ch. xxiii. 14), all their care was to make them long. Now observe,

1. What the fault is that is here reproved and condemned; it is making a mere lip-labour of the duty of prayer, the service of the tongue, when it is not the service of the soul. This is expressed here by two words, Battologia, Polylogia. (1.) Vain repetitions–tautology, battology, idle babbling over the same words again and again to no purpose, like Battus, Sub illis montibus erant, erant sub montibus illis; like that imitation of the wordiness of a fool, Eccl. x. 14, A man cannot tell what shall be; and what shall be after him who can tell? which is indecent and nauseous in any discourse, much more in speaking to God. It is not all repetition in prayer that is here condemned, but vain repetitions. Christ himself prayed, saying the same words (ch. xxvi. 44), out of more than ordinary fervour and zeal, Luke xxii. 44. So Daniel, Dan 9:18; Dan 9:19. And there is a very elegant repetition of the same words, Ps. cxxxvi.. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned. When we would fain say much, but cannot say much to the purpose; this is displeasing to God and all wise men. (2.) Much speaking, an affectation of prolixity in prayer, either out of pride or superstition, or an opinion that God needs either to be informed or argued with by us, or out of mere folly and impertinence, because men love to hear themselves talk. Not that all long prayers are forbidden; Christ prayed all night, Luke vi. 12. Solomon’s was a long prayer. There is sometimes need of long prayers when our errands and our affections are extraordinary; but merely to prolong the prayer, as if it would make it more pleasing or more prevailing with God, is that which is here condemned; it is not much praying that is condemned; no, we are bid to pray always, but much speaking; the danger of this error is when we only say our prayers, and not when we pray them. This caution is explained by that of Solomon (Eccl. v. 2), Let thy words be few, considerate and well weighed; take with you words (Hos. xiv. 2), choose out words (Job ix. 14), and do not say every thing that comes uppermost.

2. What reasons are given against this.

(1.) This is the way of the heathen, as the heathen do; and it ill becomes Christians to worship their God as the Gentiles worship theirs. The heathen were taught by the light of nature to worship God; but becoming vain in their imaginations concerning the object of their worship, no wonder they became so concerning the manner of it, and particularly in this instance; thinking God altogether such a one as themselves, they thought he needed many words to make him understand what was said to him, or to bring him to comply with their requests; as if he were weak and ignorant, and hard to be entreated. Thus Baal’s priests were hard at it from morning till almost night with their vain repetitions; O Baal, hear us; O Baal, hear us; and vain petitions they were; but Elijah, in a grave, composed frame, with a very concise prayer, prevailed for fire from heaven first, and then water, 1Ki 18:26; 1Ki 18:36. Lip-labour in prayer, though ever so well laboured, if that be all, is but lost labour.

(2.) “It need not be your way, for your Father in heaven knoweth what things ye have need of before ye ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore ye need not pray; for God requires you by prayer to own your need of him and dependence on him, and to please his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him.” Consider, [1.] The God we pray to is our Father by creation, by covenant; and therefore our addresses to him should be easy, natural, and unaffected; children do not use to make long speeches to their parents when they want any thing; it is enough to say, my head, my head. Let us come to him with the disposition of children, with love, reverence, and dependence; and then they need not say many words, that are taught by the Spirit of adoption to say that one aright, Abba, Father. [2.] He is a Father that knows our case and knows our wants better than we do ourselves. He knows what things we have need of; his eyes run to and fro through the earth, to observe the necessities of his people (2 Chron. xvi. 9), and he often gives before we call (Isa. lxv. 24), and more than we ask for (Eph. iii. 20), and if he do not give his people what they ask, it is because he knows they do not need it, and that it is not for their good; and of that he is fitter to judge for us than we for ourselves. We need not be long, nor use many words in representing our case; God knows it better than we can tell him, only he will know it from us (what will ye that I should do unto you?); and when we have told him what it is, we must refer ourselves to him, Lord, all my desire is before thee, Ps. xxxviii. 9. So far is God from being wrought upon by the length or language of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered, Rom. viii. 26. We are not to prescribe, but subscribe to God.

Fuente: Matthew Henry’s Whole Bible Commentary

In the synagogues and in the corners of the streets ( ). These were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And when thou prayest, thou shalt not be as the hypocrites are” (kai hoton proseuchesthe hos hoi hupokritai) “And when you all pray, do not be like the hypocrites:” When you ask earnestly, sincerely, Jer 29:12-13.

2) “For they love to pray,” (hoti philousin proseuchesthai) “Because they just love to pray,” take pride or glory in ostentatious public prayers, Joh 12:43.

3) “Standing in the synagogues and in the corners of the streets,” (en tais goniais ton plateion hestotes) “Standing in the corners or intersections of the open streets,” (en tais sunagogais kai) “And in the public synagogues,” Mat 6:2. Their posture was aright but their motive was wrong; Mat 14:23; 2Ki 4:33.

4) “That they may be seen of men.” (hopos phanosin tois anthropois) “So that they may shine to, toward, or before men,” or may make a big showing appearance or display of their charity and piety before men.

5) “Verily I say unto you, they have their reward.” (amen lego humin apechousin ton misthon auton) “Truly I assure you that they have, or at that point possess, their reward,” which is the “praise of men,” Joh 12:43.

Fuente: Garner-Howes Baptist Commentary

5. When thou shalt pray He now gives the same instruction as to prayer, which he had formerly given as to alms. It is a gross and shameful profanation of the name of God, when hypocritcs, in order to obtain glory from men, pray in public, or at least make a pretense of praying. But, as hypocrisy is always ambitious, we need not wonder that it is also blind. Christ, therefore, commands his disciples, if they wish to pray in a right manner, to enter into their closet Some expositors, thinking that this has the appearance of absurdity, give it an allegorical turn, as referring to the inward recesses of the heart: but there is no necessity for such trifling. We are commanded, in many passages, to pray to God or to praise him, in the public assembly, amidst a crowd of men, and before all the people: and that for the purpose, not only of testifying our faith or gratitude, but also of exciting others, by our example, to do the like. Christ does not withdraw us from such an exercise, but only admonishes us to have God always before our eyes when we engage in prayer.

We must not literally interpret the words, enter into thy closet: as if he ordered us to avoid the presence of men, or declared that we do not pray aright, except when there are no witnesses. He speaks comparatively, and means, that we ought rather to seek retirement than desire a crowd of men to see us praying. (428) It is advantageous, indeed, to believers, and contributes to their pouring out, with greater freedom, their prayers and groans before God, to withdraw from the gaze of men. Retirement is also useful for another reason, that our minds may be more free and disengaged from all distracting thoughts: and accordingly Christ himself frequently chose the concealment of some retired spot for the sake of prayer. But this is not the present subject, which is only to correct the desire of vain-glory. To express it in a few words, whether a man prays alone, or in the presence of others, he ought to have the same feelings, as if he were shut up in his closet, and had no other witness but God. When Christ says, thy Father shall reward thee, he declares plainly that all the reward, which is promised to us in any part of Scripture, is not paid as a debt, but is a free gift.

(428) “ Il parle ici par une forme de comparaison des deux extremitez opposites, signifiant que plustost il faut chercher d’estre seuls, que de desirer grande compagnie qui nous voye prier.” — “He speaks here by way of comparison of the two opposite extremes, meaning that we must rather seek to be alone, than desire a large company to see us pray,”

Fuente: Calvin’s Complete Commentary

D. THE MOTIVES OF THE WISE AND GODLY MAN (Matthew 6:1-18)

3. HIS MOTIVE FOR PRAYING TO GOD. (Matthew 6:5-15,)

TEXT: 6:5-15

And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.

But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee.

And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.

Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name.

10. Thy kingdom come. Thy will be done, as is heaven, so on earth.
11. Give us this day our daily bread.
12. And forgive us our debts, as we also have forgiven our debtors.
13. And bring us not into temptation, but deliver us from the evil one.

14. For if ye forgive men their trespasses, your heavenly Father will also forgive you.
15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

THOUGHT QUESTIONS

Examine your own prayer-life to determine whether your prayers are filled with empty forms and repetitions. For whose ears do you pray?

How did Jesus intend this model to be used as a pattern for all prayers? Are these words He uses an outline of ideas to which we may add our personal formulation of the content, or does Jesus intend that we use precisely His words, adding nothing?

If we take Jesus words as a general model for our own praying, do we follow the emphasis of Jesus, putting the things that are important to God first? Or do we usually lapse into the routine personal requests?

d. What does it matter if we avoid the hypocritical externalism in the prayers of the Pharisees, or even if we learn the correct wording of the Lords model prayer, if we fail to grasp what underlies prayer?
e. Jesus taught us to pray: Hallowed be thy name. How does lack of humility in him who prays show that he does not really reverence Gods name? How does lack of sincerity profane Gods name?
f.

Someone has observed that men probably really pray only a few times in their lives, while the rest of their prayers are mere vain repetitions. Do you agree?

g. Do you think that it is right for God to recompense (reward, repay) people for praying? (See Mat. 6:6) Why do you say this?

h. Is it possible for a man to be completely sincere in his prayer and yet destroy the very spirit of ideal praying, through his self-centered petitions?
i.

Do you think that it is absolutely necessary to retire to a closet or inner chamber for prayer? Why do you say this?

Is this model prayer really a model intended for use throughout all time, or intended for use only by Jesus disciples before the beginning of the Church? Some say no. Do you agree?

How does our concept of God affect our capacity or willingness to hallow His name?

Is it always possible to remain unaffected by the fact that others are listening to our prayers offered in their hearing? How would Jesus admonition about private praying and His condemnation of hypocritical prayers, help us to concentrate properly?

Can you think of occasions when one must necessarily pray to God, when there are others present who have no intention of entering into the spirit of the prayer, an occasion on which one would be compromising or denying his faith. were he not to pray?

If pagan deities are really non-existent and an idol is nothing (Cf. 1Co. 8:4), then why would Gentiles have reason to believe that they shall be heard . . . to the point of continuing their prayers for years?

o. If our Father knows our needs before we ask him, why pray then?
p. Is it possible that Jesus intended the phrase Thy will be done as an explanation of the petition Thy kingdom come? What makes you answer the way you do?
q.

In what sense is it true that our sins may be described as debts? To whom would we owe these debts? Had we paid them, how would we have done it?

Do you think that forgiving those who sin against us is as important as faith. repentance or baptism? How do you justify your answer? Do you live and teach in harmony with your answer? But is God so hateful toward His creatures as really to bring any of them into temptation?

s. You Christians pray, Bring us not into temptation. Is this not a really useless, meaningless petition?

PARAPHRASE

And when you pray, do not behave like the hypocrites, for they are fond of standing up and praying in the meeting-houses and on the street corners so that everyone will see them. Truly I say to you, they have been paid their wages in full. But you, whenever you pray go into your room, shut the door and pray to your Father who is in secret. Your Father who sees all secrets will pay you.

Now when you pray, do not speak without thinking (using meaningless repetitions) as do the pagans to their gods. Their idea is that they will obtain a hearing in accordance with the wordiness of their prayers, Do not imitate them, since God your Father knows your needs even before you ask Him, So pray like this:

Our heavenly Father, may your Name, Person and character be held in reverence! Your kingdom come: may your will be done on earth as it is done in heaven!
Give us today our daily food. Forgive us what we owe you in the same way as we have forgiven those who owe some obligation to us, Do not bring us into trials which might become temptations to us, but rescue us from the evil one.

For if you forgive others their sins against you, your heavenly Father will forgive you too. But if you do not forgive others, neither will your Father forgive your sins against Him!

SUMMARY

Praying to God while seeking the praise of men brings its own dubious results, but it automatically throws a switch that cuts God completely out of the communication. Hence, God has nothing to do with rewarding such hypocrites. True .prayer, offered to the Father alone, must be hidden from mens eyes and praise. Empty repetition is useless, since your Father who is a true and living God needs not to be informed in great detail. Keep your prayer simple like the model given.

NOTES

3. HIS MOTIVE FOR PRAYING TO GOD (6:5-15)
a. He prays only to glorify God, never self.

Mat. 6:5 Ye shall not be as the hypocrites. See on Mat. 6:1. Jesus lays another specific charge against the hypocrite: loving to stand and pray in the synagogues and on the street corners. Their sin is not in the standing and praying publicly, but in their being seen of men and loving it. Standing while praying, as such, is not censured (Cf. Mar. 11:25 ; Luk. 18:11; Luk. 18:13), but the pride which feeds on praise for piety is condemned. Their choice of such places for prayer was not mere chance in the sense that at the hour of prayer they happened to find themselves in some public place, but rather they made it their point to be found praying at the prayer hours. They derived particular enjoyment from this habit. (philousin) He does not condemn public prayer for the public benefit, in which others participate. Rather He denounces private devotions made public for private benefit. To be seen of men: they may have formally addressed their prayers to God, but they really directed them to men. Thus God had nothing to do with either hearing or answering their prayers. This is why the hypocrite has no reward coming from God. (Mat. 6:1) To be seen of men is all the reward they sought and got: they have received their reward.

But is there no danger even in leading public prayer during congregational worship? Indeed so, for the one who prays probably will find it no simple matter not to remember the many critical ears listening. It is too easy to desire to be regarded as a highly spiritual person, who enjoys exalted communion with God. Perhaps the worst form of pride is the desire to appear humble. One must examine his heart to determine whether his prayer would be simpler and shorter were he praying alone with God and whether the manner or content of his prayer is being affected by those who listen. This must never be construed as forbidding public praying for others as an expression of their common prayer. The Lords word, applied to this situation not immediately intended by His warning, remains a warning to the individual who is called upon to pray in congregational worship, that he, on behalf of the congregation, place sincere petitions before God.

b. He prays unostentatiously.

Mat. 6:6 But thou. Observe the change from plural to singular, a remarkable change from the preceding lessons addressed to the audience in general. This change of address is reinforced by six second person personal pronouns in this one Greek sentence, as if Jesus were saying, And now, my disciple, a word to you personally . . .

(1) The place of prayer: thine inner chamber, The closet (KJV) is any room that provides a place for private prayer. The use of a room is Jesus vivid way of rendering concrete some specific place where one can pray undisturbed by others eyes. (example: 2Ki. 4:33) The chamber is not absolutely necessary to fulfil Jesus instruction, since He justified a publican who prayed in the temple with a right heart (Luk. 18:13). The disciples saw and heard Jesus pray. (Cf. Luk. 3:21; Luk. 9:18; Luk. 9:29; Luk. 11:1) He encouraged His disciples to unite in prayer, even if just two or three of them so met (Mat. 18:19-20). He purified the temple to be a house of prayer for all the nations (Mar. 11:17), The early Church met together for prayer (Act. 1:14; Act. 4:23-31; Act. 12:5; Act. 16:25). Many a time Jesus own inner chamber was the solitude of the great out-of-doors. (Mar. 1:35; Luk. 5:16; Luk. 6:12) Thus, Jesus means any place of privacy which permits being alone with God.

(2) The privacy of prayer: having shut thy door. This emphasizes the strictness of the solitude, for Jesus is concerned that His follower learn how to isolate his spirit in the midst of the crowd, the hurry, the confusion and lure of the world, and how to talk with God in perfect intimacy. Even those who pray in public must learn to shut out of their mind all awareness of human listeners, at least to the extent that they neither fear their censure nor seek their praise.

(3) The privilege of prayer: pray to thy Father in secret. This face-to-face encounter of a conscience with its God is calculated to create a sense of the proper perspective: though He is your Father, yet when you call upon Him, you should expect Him to act like a God, like the Ruler of the universe, who has a mind and a plan of His own, In this solemn, searching situation before ones God, no other considerations must enter in to hinder the transformation of the individual as he seeks Gods will. Perhaps there lives a recent convert who does not feel himself ready to address the Father, being afraid he be not ready to commune with such a holy God. But the man who has been a Christian several years and yet cannot pray is a man in danger!

(4) he promise of prayer: thy Father who seeth in secret shall recompense thee. who is k secret is more than a description of the invisible God. Jesus uses this particular phrase to draw a relation in the mind of the hearer between the invisible God to whom he is to pray and the invisibility of his prayers to the eyes of others. Though no other ever see the fervency of your devotion, and thus can never praise you, yet the Answerer of prayer, who knows your every secret motive and the most inarticulate desire, reads your heart and answers accordingly.

What an incentive to sincerity! Not only does Gad hear the most secret longings of the heart, uttered when external circumstances make difficult a posture that would indicate to others that one is praying, but He also sees the divergency between our true desires and our formal prayers. For instance, one may secretly pray that Gods will be done in his life concerning a particular temptation, while really wishing that the temptation could be realized. But sincerity before God means that we pray exactly as we really are, always seeking to bring what we really are into line with what we ought to be according to the Fathers wishes.

The other side of the question must be stated here for balance. There are occasions when private devotions or prayers must be continued though others may be present and see. If one refuses to pray through fear of men, is this not rather a hypocrisy of the opposite sort? Should one refuse to pray because of the intimidation of others, would it not be an open denial of ones secret faith? (See Dan. 6:10) However, extreme care should be taken to avoid ostentation even here, lest hypocrisy develop. After all, Jesus nowhere specified certain hours or places of prayer. The legalistic Pharisees had done this and had destroyed the spontaneity of true personal religion. Rather, He causes the soul to examine its motives for praying each time, and in this spirit it will make its own times and opportunities for prayer. Thus, man is ever on the testing block to prove his real reasons for desiring to be with God.

c. He prays properly earnestly concerned about what he says, avoiding thoughtless repetition. (Mat. 6:7-8)

Mat. 6:7 Not as the Gentiles do . . . Be not therefore like

unto them. If it be demanded why Jesus chose the pagans as a

negative point of reference, holding them up for criticism instead of
censuring the rambling repetitions of the Jewish elders (Barclay, I,
196, notices two pertinent examples), let it be observed that He
does this for several reasons:

1. The gods to whom the pagans continuously repeated their cries differ greatly from the God of Israel, your Father. Heathen deities, being the perverse inventions of human imagination, never answer prayer. Thus, their devotees, duped by their credence in their supposed existence, are forced to beseech these non-entities with a never-ending, useless succession of prayers. (Cf. 1Ki. 18:26; Act. 19:28; Act. 19:34)

2. By using the Gentiles as an example of what not to do, Jesus brings to the Jewish mind a classic example of the general principle readily accepted by the Jews: Now we all admit that the Gentiles heap word upon word to no end, since their gods are quite incapable of hearing or answering their prayers, Therefore, do not act as if your God is no better than theirs. By condemning a major practice, flagrant among the pagans, Jesus touches every like example among the Jews, without ever mentioning them, However, some Jews, repeating their prayers to the true, living God, did so sincerely, quite innocent of the erroneous theological implications of their habit, and they thus could not be entirely blamed for it.

3. The difference in enlightenment between the Gentiles and Jews should be tremendous. They think that they shall be heard for their much speaking. This conclusion arises from their constant struggle with non-existent gods, from their seeming successes caused by freaks in nature or else by the generous blessing of the true God, and from the deceptive preachments of profiteering oracles and priests, But the Jews had no reason ever to think this, since God had always demonstrated Himself more than ready to answer their prayers. (Cf. Psa. 91:15; Isa. 55:6; Isa. 58:9; Isa. 65:24; Dan. 9:20-23; Dan. 10:12)

Gentiles: see also on Mat. 5:47; cf. Mat. 5:43 on enemies.

Mat. 6:8 Your Father knoweth: this is the key to solution of the I whole problem of hypocritical ostentation and pagan repetition, for God knows heart motives as well as what things ye have need of. We matter to God! There are times in our life when we despise ourselves because of the painful awareness of our sin and unworthiness. But Gods detailed concern about each of our individual needs restores our self-respect. (Php. 4:6-7) By saying your Father, rather than God, Jesus refers to the Almighty, not merely as Ruler of the Universe, but in the terms of the special relationship with which His child might readily approach Him in confident trust. If Matthew actually wrote The God who is your Father, as attested by some ancient manuscripts, this effect is heightened, while at the same time throwing into contrast the impersonal, unheeding gods of the Gentiles, That the false gods of the pagans have a definite part of Jesus contrast is readily seen by seeking the logical subject of the passive verb they shall be heard, asking by whom do the Gentiles think to be heard? The answer is by their idol gods.

Your Father knows your needs before you ask him. Why pray then? Would it not be degrading to God, then, if we prayed at all? What if we omitted some detail in our request? Does not this phrase of Jesus reduce prayer either to a futile physical exercise or to an empty psychological auto-suggestion? These problems are born of a failure to apprehend Jesus antithesis, for His mean is understood when one grasps what He had in mind as the opposite of what He said. The true antithesis is not: ALL prayer involves informing a supreme being of ones needs in the hope that it will provide them; but: ALL empty repetition addressed to idols is unavailing. In this light, Jesus means simply, Your earnest prayers offered to your living, loving heavenly Father produce real results, since He is willing to answer the smallest, sincere prayer. The number of words has nothing to do with its efficacy. Thus, the basis of the objections to prayer is not to be found in Jesus actual meaning. God does not have to be pestered, coaxed or harangued to make Him give, even though the pagans regard their gods in this way. Our loving Father, unlike heartless idols, is more ready to answer our prayers that we are to pray! (Cf. Luk. 18:1-8)

However, in applying His words, the problem remains: if God knows our needs already, why pray for them?

1. Because He wants to hear from us, because He desires our fellowship and love. This is the most natural relation that could exist between a Father such as He and children such as we. Jesus constant reference to your Father conveys a deeply personal sentiment that elevates the God-to-man relationship from one of Master-to-servant to one of Father-and-son, (Rom. 8:31-32; 1Jn. 3:1-2; and especially in this Sermon on the Mount: Mat. 5:16; Mat. 5:45; Mat. 5:48; Mat. 6:1; Mat. 6:3; Mat. 6:6; Mat. 6:14-15; Mat. 6:18; Mat. 6:26; Mat. 6:32; Mat. 7:11)

2. Because the Father wants us to acknowledge our dependence upon Him, After all, He still gives and withholds (Jas. 4:2 ) . Presumptuous egotism tends to cause man to become self-sufficient, as if God were not providing every raw material that man himself must utilize, Gods position as Father does not automatically obligate Him to shower needed blessings upon self-indulgent children who refuse to crucify their pride and kneel to the Fathers will. (Jas. 4:3)

3. Prayer is also necessary because of its psychological reaction in him who prays. It is not a mere psychological consolation by which the prayer convinces himself by an auto-suggestion that everything will be all right. Rather, right praying puts us into communion with Him so as to make us ready to receive those choice blessings He intended to give, In this private contact with God we see ourselves and our needs in a different perspective and we become better able to correct our own ignorance of our needs, Right praying is not consciously subjective nor just autosuggestion, that is, limited to and orientated toward man himself, The psychological factor of prayer lies in mans bringing his will into line with that of the Father by talking intimately with Him about his needs, desires and plans. (Cf. Jas. 4:13-17; 1Jn. 3:21-22; 1Jn. 5:14-15)

4. We need to pray to express our gratitude for the Fathers bountiful provision. (Php. 4:6)

SOME APPLICATIONS

1. Prayers must never become a babbled formula in which the mind does not participate. The way our thoughts wander from our talk with God must be recognized for the lack of reverence it is for Him whose audience we have requested. This involves our learning to concentrate our complete attention upon the Father alone. But the same prayer-routine of requests each day becomes just as surely a string of beads as any pagan repetitiousness. Any such mechanized attempt to gain Gods favor must necessarily be doubly dangerous: it fails of its object and it deceives the one who SO prays by causing him to suppose he is really using the right means of communicating with his God, when in reality he is merely repeating words. One saving discipline would be the constant effort each day to concentrate upon expressing ones daily requests in more personal, fresh language, since stereotyped terminology tends to remove prayer from the realm of sincerity and vitality.

2. Beware of prayers that become associated with certain occasions. Surely every happening in life should be brought into the presence of God, but care should be taken lest the tendency develop to revert to the same prayer for the same occasions. Examples are numberless: thanksgiving at meals, praying at the Lords table, benedictions, pastoral prayers, etc.

3. Systematic praying is not an unmixed blessing. It could be a blessing if it helps those, who are careless in their prayer habits, to develop a closer, more regular walk with God. But a system can become a curse when it devolves into a thoughtless ritual to be completed. But prayer is not a gadget, nor is pure praying in the process itself, i.e. in the mere counting of words or minutes. We must not become so engrossed in the action of praying that our purposes and motives be forgotten. There is no merit in setting 20 minutes a day to pray for 20 minutes, any more than a 50-word prayer is of more virtue than a 250-word sample. God looks at the heart, not the clock!

4. But heart-felt petitions, earnestly repeated, are not necessarily wrong, even though some people do become intoxicated with words endlessly repeated as a substitution for prayer. (Cf. the Romanists paternosters and are marias.) Yet, in offering some petitions, we are taught to be persistent in seeking the Fathers will. (Luk. 18:1 ff) Sometimes the only difference between such persistent praying and mere empty repetition is the condition of the heart: the words may even be the same. Thus, two keys to a right heart are undivided attention fixed upon the Father, and earnestness of purpose. These are vastly more important than choice language or correct posture. Notice that Jesus prayed the same basic prayer three times in the garden. (Mat. 26:39; Mat. 26:42; Mat. 26:44) Paul also besought the Lord thrice. (2Co. 12:8)

d. The Lords model prayer. (Mat. 6:9-15)

(1) The wise and godly man approaches God as Father, whose Name he really hallows. (Mat. 6:9)

Mat. 6:9 After this manner therefore pray ye. How are we to do this? As a form in itself, the prayer may be used as it is. (Cf. Luk. 11:2, When you pray, say . . .) Certainly, Jesus did not intend only a verbal repetition of this prayer, since Luke (Luk. 11:24) gives it another form by omitting words and phrases reported here. Again, neither Jesus nor His disciples are ever reported to have prayed this form, although they prayed often. (Cf. Mat. 11:25-26; Mat. 26:36-44; John 17; Act. 1:24-25; Act. 4:23-31) He intends this prayer to be a format, an example of correct prayer, to function as a model or an outline upon which we may build our own supplications. One important element omitted from Jesus model, that He added later when His disciples were more prepared to receive it, was the signature, in my name. (See Joh. 16:23-27; Joh. 14:13; Mat. 18:19-20; Col. 3:17) Until His disciples grasped something of His nature, He did not include this feature. However, this is not to say that He could not have included it, for He could have done so with the specific purpose of reaching them who He was and in what new relation they were to stand before God through Him.

Since unaided man hardly knows how to approach God (Cf. Rom. 8:26), it is viral that Jesus reveal a list of the most important matters which every prayer should touch. Thus, the extent to which our prayers deal with (in one way or another) the significant issues that Jesus included in this model reveals the degree of seriousness we attach to our Lords wisdom in exhorting us to pray after this manner,

Pray ye, But what individuals or group constitute this ye? Jewish contemporaries of Jesus? only His disciples of every age? Yes, both. because the conscientious praying of this prayer cannot help but bring the farthest outsider into the kingdom, since the implications of its phraseology covers a multitude of requirements. Who could ever really pray, Thy will be done, without offering willing submission to all that God has revealed of His will?

Our Father who art in heaven. What dynamic propositions are included in these simple words of address?

1. Our God is Father. This truth settles our relation to the unseen world: we need not fear a host of unknown forces out there, since we abide in our Fathers love. He is not merely Ruler of the universe, but Father, not just a Father as conceived by just any religious orientation, but the God and Father of our Lord Jesus Christ, as He revealed Himself historically and personally in Jesus. (Cf. Joh. 1:14; Joh. 1:18; Joh. 3:13; Joh. 5:17-18; Joh. 12:49-50; Joh. 14:6-7; Joh. 17:3; Mat. 11:27) The idea of God as Father is hardly an OT concept, although some passages suggest it, (Cf. Deu. 32:6; Psa. 103:13; Psa. 68:5; Isa. 63:16; Isa. 64:8; Jer. 3:4; Jer. 3:19; Jer. 31:9; Mal. 1:6; Mal. 2:10) It took Jesus to reveal Him as Father. Therefore, He is Father in a special sense to those who accept Jesus revelation. (Joh. 1:9-13; 1Jn. 1:3; 1Jn. 2:22-23; Eph. 1:5)

2. He is our Father: this speaks of our relation to others who are His children. We share this glorious relationship: God is no mans exclusive possession. Selfishness is eliminated a t the outset. Even in the most sublime moment of exalted conversation with the Father, our mind must be alive to the uncounted hosts who, with us, call upon the Father, ALL of the personal petitions (Mat. 6:11-13) maintain this altruistic motif. (Study the content of Pauls prayers, to see how his concentration upon God brought to mind all the other Christians: Rom. 1:7-10; 1Co. 1:3-9; Eph. 1:15-19; Eph. 3:14-19; Php. 1:3-11; Col. 1:3-14; 1Th. 1:2 ff; 2Th. 1:11; Phm. 1:4-6) Note that though Jesus teaches us to pray Our Father, He Himself never so addressed God in His prayers. Usually He says, My Father . . . His unique deity stands out even in His prayers.

3. He is our Father in heaven. This majestic description of His palace reminds us of the scope of His existence and His infinite elevation above us. (Cf. 2Ki. 8:27; Isa. 66:1-2 a; Jer. 23:24; Heb. 12:25) Not only has He set His dwelling in the heavens where He rules (Psa. 11:4; Psa. 103:19), not only has He established there His throne of grace (cf. Heb. 4:14-16; Heb. 7:26; Heb. 8:1), but there He would have us place all our desires, hopes and dreams (Mat. 6:20; Psa. 73:25; Php. 3:20; Col. 1:5; 1Pe. 1:4). But can we truly address His as Father in heaven, when we really seek only earthly ends? (Cf. Luk. 17:32 in context) This strikes an immediate contrast between this heavenly God and all the gods of the earth who must dwell in temples made by human device and whose subjects are their human inventors.

4. He is our Father whose name must be Hallowed. This indicates the character of our relationship to Him. This great God, who would have us call Him Father, is still God whom we must approach with awe, wonder, reverence and devotion! Father must never be cheapened to an easy sentimentalism or a crude vulgarity. (Cf. Notes on Mat. 5:33-37) What a sharp rebuke is this both of common blasphemy and of the refined hypocrisy of those who utter Gods Name in prayers addressed to the ears of men! It cuts deep into blind partisan zeal and outward wickedness that would hide behind Gods Name, as if it somehow justified all practices done in its shadow. (Cf. Isa. 52:5; Eze. 36:18-23; Rom. 2:24; 1Ti. 6:1; Tit. 2:5; 2Pe. 2:2)

Even a cursory reading of the OT usage of the Name of God reveals that the Name does not mean simply that word by which He is called, such as Elohim, Adonai, El Shaddai, Jehovah, El Roi, or some other distinguishing title. (Cf. Psa. 48:10; Psa. 33:21; Psa. 61:5; Psa. 111:9) Technically, this figure of speech is a metonymy of the adjunct, i.e. the name of something is mentioned instead of the thing itself. So, Hallowed be thy Name means Hallowed be Thou thyself. Just as no name has reality by itself, but is only real or has meaning as it reveals, describes or indicates that for which it stands, so Gods Names have meaning only as they reveal different aspects of God Himself. His Name emphasizes His nature, character and personality as He reveals Himself to man, His Name draws attention to His glorious attributes of omniscience, omnipotence and omnipresence as well as His matchless moral character of holiness, love, justice and mercy. And Jesus is at the heart of everything that Gods Name reveals. (Cf. Joh. 10:30; Joh. 14:9; Joh. 17:6; Joh. 17:11-12; Joh. 17:26) Therefore, Jesus is not asking us to hold in superficial regard certain words which refer to the Deity; far from it! Our prayer must be, May I do what is in my feeble power to accord your nature and character, as represented by your Name, that unique, honored place which You deserve.

How may we hallow, treat as holy, or reverence Gods Name? By simply doing all that is involved in worshipping God: Him. Jesus forbids the irreverence of a disobedient life. (Luk. 6:46) We must live up to the dignity of so noble a relation as that with our Holy Father. We hallow His Name by giving thanks at every remembrance of His goodness, by our utter humility, and, most of all, by our submission to His will, Meditate upon Joh. 12:27-28 in the context of Jesus sermon Dying to Live, and glory in the Lords own example of upholding Gods will even in the face of certain personal suffering. (Cf. Peters exhortation 1Pe. 3:15)

Note how perfectly connected is every part of the prayer: before we are capable of reverencing His Name, we must know and confess what sort of God He is. We would feel little reverence for a deistic god who winds up the universe like a giant clock, flings it out into space to run down, and turns his back upon our problems because he is not interested in us. Nor could anyone take the pagan gods very seriously, with their all-too-human vices. But our God, as we know Him through His Word, is the perfect balance of wisdom, power, righteousness and love. He is not unwilling to hear so that He must be cajoled into listening, nor is He ignorant of our needs. This kind of God shows Himself worthy of all our adoration, our reverence, our service.

(2) The wise and godly man seeks first Gods kingdom and His righteousness by submitting himself to Gods will. (Mat. 6:10)

Mat. 6:10 Thy kingdom come. Thy will be done, as in heaven, so on earth. The word kingdom to Jesus Jewish audience would immediately call up in their minds visions of the great messianic rule of the Son of David (Mar. 11:10; Luk. 14:15; Luk. 17:20-21; Luk. 19:11; Act. 1:6). However mistaken may have been their concepts regarding the kingdom, yet Jesus DID come to establish Gods kingdom. (Mat. 4:23; Mat. 10:7; Mat. 11:11-13; Mat. 16:18-19; Mat. 16:28; Mat. 21:31-32; Mat. 26:29) Historically, the kingdom was concretely realized when the Holy Spirit descended upon the apostles on Pentecost, thus empowering them to open the doors of the kingdom to as many as the Lord our God shall call unto Him. (Acts 2; Act. 8:12; Act. 19:8; Act. 20:25; Act. 28:23; 1Co. 15:24; Col. 1:13; Heb. 1:8; Rev. 1:6; Rev. 5:10; Rev. 20:6) Thus, some would object to praying this petition on the ground that the Church, the most obviously visible and practical evidence of Gods reign upon earth. has already come. But it is significant that Jesus did not say, Thy Church come, for the Church and Kingdom are not necessarily Co-extensive, One may be part of the Church and yet not be fully part of Gods Kingdom. (Act. 14:22; 1Co. 6:9-10; 1Co. 15:50; Gal. 5:21; Eph. 5:5; 1Th. 2:12; 2Th. 1:5; 2Ti. 4:18; Jas. 2:5; 2Pe. 1:11) Therefore, if the kingdom I& defined as the perfect submission of the will of man to the reign of God, there is no time at which this phrase is outdated, Indeed, we may pray for the consummation of all things in Gods glorious rule (1Co. 15:24-28). Artificial and exclusive distinctions that force the kingdom of God into a dispensational or a millenial framework are false at worst, and at their best are inadequate whereinsofar true. There will always remain a sense in which Gods rule is not completely acknowledged by even the best of Christians. It is unfortunate that this should be so, but it will probably remain so until the judgment. Any admission of imperfection or failure to love is an index of the extent to which Gods kingdom has not come in ones heart, an indication of the point at which Gods will is not being done by the Christian as he knows it IS being done in Gods heaven. (Cf. Rom. 14:17)

Thy will be done. This formulates the best definition of Gods kingdom ever expressed in the life of the individual, in the government of the universe, in Gods moral victory at the consummation of the ages. In these simple words rests the simplest statement of mans deepest commitment, his most far-reaching confession and his most satisfying decision. Each time man prays this way, he aligns himself with the ultimate Creator and Governor of stars and sparrows, of men and morals! There exists no greater religion than to pray these words sincerely and to walk consistently in the light of their implications. What are some of these implications?

1. As in heaven so on earth. The manner matters: the example is clear, Gods celestial servants render Him constant, prompt, humble and cheerful service, (Cf. Psa. 103:10-22; Isa. 6:1-8; Dan. 7:10; Heb. 1:14) Doing Gods will is not a matter of perfect obedience when we are finally ushered into His presence at the end of time, but a practical putting into effect His slightest wish on earth right now!

2, Thy REVEALED will be done, God has expressed that part of His total purpose which He expects us to get done. (Heb. 1:1-2; Heb. 2:1-4; Mat. 7:21; Mat. 12:50; Mat. 18:14; Mat. 26:42; Joh. 6:29; Joh. 6:39-40; Rom. 12:2; Eph. 1:3-14; Eph. 5:17; Eph. 6:6; 1Th. 4:3; 1Th. 5:18; 1Ti. 2:1-4; Heb. 10:36; Heb. 13:21; Jas. 1:18; 1Pe. 2:15; 1Pe. 4:2) Can we really pray thy will be done, if we question His wisdom, deny His right to our obedience or resent any of His commands? Further, can we pray thus, if we have made little or no effort to search His Word for every indication of His will as it touches every phase of our life? In this petition we pledge ourselves to do things Gods way whereinsofar He has actually revealed His will, and we pledge our opposition to all that opposes Him. (Cf. Rom. 8:5-17; Eph. 2:1-3; Eph. 4:17-24; Eph. 4:27; Eph. 5:1-20; Jas. 4:4; Rom. 1:18-32) But even our opposition must be accomplished in conformity with Gods plans for our dealing with His enemies and opposition.

3. Thy UNREVEALED will be done. The Father has wisely not told man everything that is part of His will for the universe. Gods unrevealed will for our lives may be seen in certain events, joyous or calamitous, which the disciple accepts. (Study Act. 21:1-14; Rom. 15:32; 1Co. 4:19; Jas. 4:15; 1Jn. 5:14) If we have placed our lives wholly under our Fathers control, we may accept without murmur, hesitation or doubt whatever He chooses to send, whether suffering, trials or crosses. This decision is already made when one submits himself to the will of God, and is maintained by continued commitments as each situation arises. This is not a tone of defeated resignation or of bitter resentment because of the irresistibility of Gods judgments, but the willing, glad choice that is sure of Gods wisdom and love.

If, then, seeking first the progress of Gods kingdom means willing, active, personal obedience to His will, then let us do the little everyday duties here and now with all deliberate vigor, so as to fulfil our part in promoting His reign on earth! God has revealed enough in His written Word to keep us so busy doing the things that really matter that we shall have little time to worry about the unknown facets of His will of which He has not informed us.

(3) The wise and godly man acknowledges God as the Giver of all

Mat. 6:11 Give us this day our daily bread. This petition begins a series of three petitions for self, but, observe, they follow those which glorify God and put man in his right place before God. The man, thus orientated toward God and consumed with a real passion for His kingdom, turns to three personal needs: food, forgiveness and fortification.

Our daily bread. Matthew and Luke (Luk. 11:3) use one of those rare words in Greek that is so rare it has been found only once elsewhere in the history of the Greek language: epiousios, usually translated daily. Since word meaning is discoverable from the many examples of the way people use the word, epiousios is almost incapable of translation. Barclay (I, 217) states that that other Occurrence of the word was on a womans shopping list which contained an item beside which this word had been written. He assumes that the word means for the coming day, that is, as we arise in the morning we pray, Give us today the bread for this day which lies before us. Others, deriving the Greek word from various roots, construe it to mean: necessary for existence, or for the following day, or bread for the future, or bread that comes to the day, that belongs to it., or bread for the next day. Whatever the actual meaning of the word, the best explanation must take into account the accompanying words of our authors who say, Give us today (Matthew) and everyday day by day (Luke: to kath hemeran, cf. Luk. 19:47; Act. 17:11). These words would lead one to conclude that the word epiousios does not refer to time at all, since that element is specifically mentioned in other words. Further, the word must modify bread in some way. If so, it may mean, Give us that food portion which is coming to us, that is, we are asking for that ration which God apportioned to our need even before we pray. (Cf. Mat. 6:8; Mat. 6:32; Pro. 30:8)

Jesus is trying to teach us total dependence upon God. What a supreme introduction this petition is to the section which develops it! (Mat. 6:19-34)

Ours is a NECESSARY dependence upon God for anything that sustains life, for bread does not mean just so much wheat baked and cut a certain way. (Psa. 37:3-4; Psa. 37:25; Act. 17:25-28) And since our dependence is necessary, we must neither presume upon nor despair of Gods provision, (Mat. 4:3-4, see Notes)

2. Ours is a DAILY dependence upon God: today, day by day. As long as it is called today, we do not need tomorrows bread (Mat. 6:34; Psa. 127:2). This kind of trust cancels that anxious worry about the distant and unknown future which is so characteristic of the life that has not learned to depend upon the Father. As a matter of fact, we are given only one day at a time with which to live anyway: every morning of the world is always another today, never a feared tomorrow. We must live one day at a time, confident of the Fathers provision. The Jews had to learn this (Exo. 16:1-21) and so must we (Jas. 4:13-16). But this dependence does not dispense with our daily work for todays bread (Eph. 4:28; 1Th. 4:11-12; 1Th. 5:14; 2Th. 3:6-13; 1Ti. 5:8) Rather, it is an acknowledgement of Gods power working in us to earn that which He provides (Cf. Gen. 3:19; Deu. 8:1-20, esp. Deu. 8:18) Each day we must work as well as pray for food, since without God we can do nothing and without our effort and collaboration God will do nothing for us.

3. Ours is a HUMBLE dependence upon God. It is for bread that we ask, not luxuries. What a rebuke is this of our constant struggle and straining after more and more of this worlds good things of life! Since all we have has been given to us, our pride and selfishness are thereby rebuked. Too often we claim to be rich, increased in goods and have need of nothing, when in reality we have to knock at the Fathers door for even a crust of bread. We are debtors to God for every bit of sunshine or rain, every mineral and every faithful farmer that has been given to provide us our bread; otherwise we would have starved.

Quite naturally, the psychological result of sincerely praying this way is deep contentment and freedom from worries and freedom to spend the rest of our God-given time and energies in useful endeavor. (Php. 4:6-7; Php. 4:11-13; Php. 4:19)

(4) The wise and godly man seeks forgiveness in relation to his own mercifulness. (Mat. 6:12)

Mat. 6:12 And forgive us our debts, as we also have forgiven our debtors. Having asked God to provide food that we might live, we immediately confess that we have no right to live. By asking His forgiveness for not having lived perfectly, we admit that it is only by His grace that we could even hope to live. But before we are able sincerely to beseech Gods forgiveness, we must honestly face the fact that we need to pray for it. If we view our sins as only a disease, only a human weakness, merely a social embarrassment, or an impersonal moral deterioration in the race, then we need not bother God with prayers like this, But we must see sin in its true light as rebellion against Gods government, a factual disobedience of His law, an insult to His character and a rupture of our relations with the Father. (See notes on Mat. 5:48)

Our debts is a figurative phrase meaning sins (Cf. Luk. 11:4), especially those sins of omission. When some deed of love is left undone, that failure is sin and becomes something owed but not paid. (Cf. Jas. 4:17; Luk. 12:47)

As we have forgiven. How about our prayers? Are we always sincere when we say these words? Would we really want God to use this measure on us? Have we really forgiven even if the offence has been committed 70 times seven? (Cf. Mat. 18:22) One must be fully aware of what he is doing when he utters this frightening petition, for it is quite clear that if one prays it with some unsettled quarrel or some unhealing grudge or animosity, he is asking God NOT to forgive him! (cf. Mat. 5:21-26)

Our forgiving others is not a meritorious act in itself which somehow obligates God to forgive, without regard to other factors, just anyone who chooses to forgive an offence. Only Christs death can be the ground for our being pardoned. (Act. 4:12; Rom. 3:22-26; Rom. 5:6-11; Heb. 9:14; Heb. 9:22; Heb. 9:26-28; Heb. 10:10; Heb. 10:12; Heb. 10:14) But our forgiving others IS a condition or necessary qualification our position under Gods grace. So long as we harbor implacable resentment toward others, it is presumptuous to hope for His mercy for ourselves. (See Mat. 6:14-15) Why must we be merciful? (Mat. 5:7)

Because forgiveness is a quality which demands of us that moral disposition seen in the Father when He forgives us. By exercising mercifulness, we grow to be more and more like the Father (Luk. 6:36).

2. Because there is no virtue more becoming those of our sinful condition: we need mercy! (Cf. Mat. 18:21-35)

3. Because mercy and forgiveness bring with them humility, self-denial, love and peace-making.

Jesus offers a simple safeguard against our overevaluation of mens praise. If we remember that they are sinners in need of Gods mercy as well as our forgiveness, this fact greatly reduces the value of their praise in our own eyes, What difference does it make to a condemned man whether his fellow criminals think highly of him or not?

Our debtors. Jesus words debts and debtors, as indicated before, refer principally to sins; hence, they do not require that all financial arrangements to pay be merely forgotten or forgiven. Otherwise, normal business relations could not exist without some type of credit system. However, if circumstances render a debtor incapable of paying, the disciple may feel compelled to forgive and forget even that financial debt. However, Jesus word covers all manner of social debts. (See on Mat. 5:23-26) The principle is clear: our debtors must be forgiven before we can pray aright. While it might be true that we hesitate to forgive them at the moment they sinned against us, yet we will have to have already forgiven them before we may seek our own forgiveness from God. Even though we yet call them our debtors in the prayer, it is obvious that we no longer really think of them as such, since we have released them of that obligation.

(5) The wise and godly man confesses his own vulnerability to temptation and his need for Gods help. (Mat. 6:13)

Mat. 6:13 And bring us not into temptation. But, is God so wicked as to expose any one of His creatures to temptation? But so to ask is to formulate the wrong question, since we are not to blame God for our temptations (Jas. 1:13), because He is not the real source of our temptations (Jas. 1:14-15). How shall this dilemma be solved?

The first part of the answer is found in the meaning of the word usually translated temptation (peirasmos) or (to tempt (peirazein). Their primary meaning is to put to a test, to test, to prove; hence, any such trial or test that reveals the quality of the thing tested. By extension of meaning, these words take on the additional significance: to test with a view to discover ones weakness in order to cause him thereby to sin. Thus, the same word (peirasmos) may be taken either as an examination of quality or else as a deliberate attempt to trick into sin. Unfortunately, even the same situation in our lives possesses both of these qualities. How do we tell the difference? The difference between a temptation to sin and a test of character lies in the viewpoint from which it is considered.

GODS VIEWPOINT:

a. God never tempts anyone to sin. (Jas. 1:13) Therefore, from His standpoint, that in which we are praying not to be led certainly is not temptation.

b. God does put men to tests that try their strength. loyalty and their ability for further service. (Cf. Gen. 22:1-19; Exo. 20:20; Deu. 8:1-3; Deu. 8:16; Deu. 13:3; Jdg. 2:22; Jdg. 3:1; Mat. 4:1) He also helps them to overcome the tests and emerge as stronger, finer men. (1Co. 10:13; Heb. 2:18; Heb. 4:15; 2Pe. 2:9) Any of His tests, whatever its particular nature, is designed by God to produce His character in us. (Heb. 12:1-11)

c. Although God does permit Satan to tempt us, these temptations are, as far as He is concerned, tests of our loyalty to Him. As God views them, Satans temptations are but another form of useful testing the nature of our steadfastness and another means of producing an even more durable character in us, ever more capable of resisting temptations. (Cf. Job; Heb. 11:37)

d. God does not test us by misrepresenting the case, as does Satan. Nor does God bait us to do evil. But He does force us to make the moral choice involved in any trial. Gods purpose is to make us decide, causing us to grow.

2. SATANS VIEWPOINT: It seems that Satans purpose is always to destroy us by tricking us into sinning. (Cf. Matthew 4; Luke 4; Act. 5:3; Act. 26:18; 1Co. 7:5; 1Co. 10:12-13; 2Co. 2:11; 2Co. 4:4; 2Co. 11:13-15; 2Co. 12:7; Eph. 2:2; Eph. 6:12; 1Th. 3:5; 2Th. 2:9-12; 1Jn. 4:4; 1Jn. 5:19; Rev. 12:9) He misrepresents and deceives us by making wrong appear to be right and quite justifiable, while he makes right and good to appear unnecessary, fanatical or even wrong, (Cf. Mat. 13:22; Rom. 16:18; 1Co. 3:18; 1Co. 6:9; 1Co. 15:33; Gal. 6:1; Gal. 6:3; Gal. 6:7; Eph. 4:14; 2Th. 2:3; 1Ti. 6:9; 2Ti. 3:13; Tit. 3:3; Heb. 3:13; Jas. 1:22; 1Jn. 1:8; 1Jn. 3:7; 2Jn. 1:7) These passages also note some of Satans secondary lines of approach.

3. OUR VIEWPOINT:

a. We may rejoice in those trials which assail us, knowing that they help to produce in us steadfastness and perfection of character. (Rom. 5:3-4; Jas. 1:24; 1Pe. 1:6-9)

b. Yet, we must not desire to be tempted, for only fools rush into temptations where the Son of God says it is dangerous to tread! Jesus knew the power of the Evil One, and here He warns against a foolish seeking to be tempted. This phrase, bring us not into temptation, but deliver us, rises right out of His wilderness experience. It is a cry that is real and pleading.
c. Deliver us from the evil one: fearing Satans influence and our own ruin, we pray to be delivered from him. He is quite capable of twisting any of Gods tests into a temptation that would destroy us, if we would but yield.

d. Knowing our own natural weaknesses (Jas. 1:14-15), we ask God not to lead us into these trials of flesh and spirit. Though it be natural that we cringe from the fires of testing, yet we admit, by saying Deliver us . . . . that God will certainly thus refine our souls.

So, our prayer not to be led into temptation must mean: Do not bring us into those crises of soul that, in view of our weakness and Satans deceit, could become for us temptations.

Another interpretation, which arrives at the same conclusion, regards Jesus word temptation as an example of the figure of speech, synecdoche, by which a part is put for the whole or vice versa. Therefore, Jesus mentions temptation, which is but a specific part of all those trials which put the conscience into crisis. Or, if Jesus means temptation as a metonymy, a figure by which the name of one thing is exchanged for that of another because of some relationship between them, then, since all trials could become temptations to sin or could contain enticements, the Lord is indicating the most dangerous side of our trials. However, He cannot be construed as meaning that God is the Author of the temptations themselves.

Finally, Jesus may not have even meant temptation by that neutral word that He actually used (peirasmos). Instead, if we follow the primary meaning, we understand Him to mean, Do not bring us into trials or tests, in the same sense in which He pleaded with the Father to let that bitter cup of suffering pass from Him, fully knowing that it was to that very end for which He had come into the world. (Cf. Mat. 26:39; Mat. 26:42; Mat. 26:44 with Mat. 20:28) Some might object that this would be praying a prayer about which we knew there was little prospect of its being answered according to our intent. Yet, who knows the mind of God or what He would do in our behalf beyond what He has already promised? However, as in the Gethsemane prayers so also in our petitions, there must be a humbly submissive nevertheless, not as I will, but as thou wilt. (Cf. Mat. 6:10) This is tacitly admitted between the yearning of the soul to avoid hard trials, and his entreaty to be delivered from the devil who most certainly hurls his awful attacks during these trials that one knows must surely come.

Praying this prayer, we admit our vulnerability to temptation. But we also admit the weaknesses of others: Lead US . . . deliver US. Thus, when we pray, we are agreeing not to be the stumbling-block in the way of others nor be their devil. (Cf. Mat. 16:23; Mat. 18:1-14; Rom. 14:1 to Rom. 15:1; 1Co. 6:12-20; 1 Corinthians 8; 1Co. 10:23-33) Further, we agree not to become our devil by deliberately throwing ourselves into the path of temptation. (Cf. Mat. 26:41; Mar. 14:38; Luk. 22:40; Luk. 22:46) Unfortunately, most of us keep one eye open to the temptation we pray not to be led into. Thus, even the devil cannot be blamed for our yielding. Therefore, if we would cooperate with God as He rescues us from danger, we must make use of those means which He has provided. (1Co. 10:13) The only sure protection against the confusion and deception involved in most trials is to live so constantly with the truth that the false or twisted values or reversed judgments be immediately exposed for what they are. God has already provided the surest protection in the truth of His word. (2Pe. 1:3-4; Cf. Mat. 4:1-11 and Jesus use of that Word) Observe the close relationship between being sanctified in the Word and being guarded from the wicked one (Joh. 17:6-19). This disciples prayer, a cry of weakness, leans upon God, the Master of all circumstances who can do something about them (2Pe. 2:9), fully assured of His strength that perfects itself in our weakness, (Cf. 2Co. 11:30; 2Co. 12:9-10; 2Ti. 3:3; 1Jn. 5:18)

DOXOLOGY: For thine is the kingdom the power, and the glory forever. These beautiful words provide a fitting closing to this prayer, but the earliest evidence for the use of these words in connection with the prayer is around 130 AD., in the Didache. There is no clear evidence that either Matthew or Luke wrote these words. Rather, the proof is clearer that the early Church adapted this prayer for congregational worship by adding the popular doxology as a conclusion. Thence it found its way into some early manuscripts and was handed down with the prayer, until discovered and removed.

Mat. 6:14-15 See Notes on Mat. 5:7 and Mat. 6:12. We must substitute our failure to forgive with real forgiveness of failures if we expect the Father to show us mercy. (Mat. 18:35; Mar. 11:25; Pa. Mat. 18:25-26) Thus, Gods forgiveness puts us under heavy obligation (Eph. 4:32; Col. 3:13). For excellent examples of human forgiveness, study Joseph (Gen. 45:1-15; Gen. 50:17-21); Davids kind of forgiveness as he ran from Saul: he just kept running and kept forgiving (1 Samuel 24; 1 Samuel 26); Paul, having been so maltreated by the Jews, yet could not keep from praying for their salvation. (Cf. Act. 14:19; Act. 17:1-13; Act. 21:27 to Act. 23:22 with Rom. 9:1-3; Rom. 10:1-3)

FACT QUESTIONS

1. Explain thy kingdom come. What is meant by the kingdom in this petition? In what sense may this petition be intended, for instance, by the Jewish disciples of Jesus, who first heard Him? by a Christian?
2. List the elements of the Lords Prayer which should be included in our prayers.
3. List some of the great public prayers of the Bible, in which men did not go into their closet, shut the door and pray to the Father in secret.
4. List as many prayers of the Bible as you can, in which the same basic petition is repeated two or three times or more, and yet it is obvious from the context of these prayers that they were heard of God and were not vain repetition.
5. What is the closet (KJV) or inner chamber? Show how Jesus intended this word, by citing examples from His prayer life and that of the apostles who applied this teaching.
6. What kind of repetition in praying did Jesus mean to condemn?
7. What is meant by Hallowed?
8. Explain how Gods Name is to be Hallowed.
9. What is meant by Gods Name? Is this to be taken literally, or as a figure of speech? If a figure, what figure would it be, and what is the reality for which the supposed figure stands?

10. In what sense is it true that God is in secret? (Mat. 6:6)

11. Why did Jesus criticize the vain repetitions of the Gentiles? List several reasons why Jesus would not necessarily have mentioned the repetitiousness of the Jews in this particular argument.

12. What is the antithesis of Jesus words Your Father knows your needs before you ask Him? How does a correct recognition of this antithesis help to understand what He means by these words?
13. What other elements, plainly indicated in other passages, should form part of our prayers, although they have not been listed in the petitions of the Lords model?
14. Is the concept of God as Father an Old Testament concept? That is, is the evidence plentiful or scarce that the Jews readily thought of God as their Father? What difference would this make in view of Jesus revelation of God?
15. What is meant by will in the phrase: Thy will be done? What does this will include? Can men know this will? Has God revealed any of it? How or where?

16. What is admitted as true by the phrase: as in heaven?

17. Mentally divide the Lords Prayer into six basic petitions. What single idea characterizes the first three requests? the last three?
18. What lessons does Jesus want us to learn by praying for our bread each day?
19. How does Lukes version of this prayer help us to understand Jesus intent behind the words debts and debtors? Must we dissolve all our financial arrangements by which others owe us money, before we may pray for Gods forgiveness? Who are our debtors?
20. What does Jesus mean by the word temptation? Literally or figuratively? If figuratively, what figure of speech is it? What other translations are possible for Jesus’ original word?
21. What is the earliest evidence for the popular doxology that is often added to the model Jesus gave, to give it a fitting conclusion?

Fuente: College Press Bible Study Textbook Series

(5) Standing in the synagogues.The Jewish custom, more or less prevalent throughout the East, and for a time retained at certain seasons in the Christian Church, was to pray standing, with outstretched, uplifted hands, and there was nothing in the attitude as such that made it an act of ostentatious devotion; nor would there have been any ostentation in thus joining in the common prayer of the congregation assembled in the synagogue. What our Lords words point to, was the custom of going into the synagogue, as men go now into the churches of Latin Christendom, to offer private devotion (as, e.g., in the parable of the Pharisee and the publican), and of doing this so as to attract notice, the worshipper standing apart as if absorbed in prayer, while secretly glancing round to watch the impression which he might be making on others who were looking on.

In the corners of the streets.Not the same word as in Mat. 6:3, but the broad, open places of the city. There, too, the Pharisees might be seen, reciting their appointed prayersprobably the well-known eighteen acts of devotion which were appointed for the use of devout Israelitesand with the tallith or veil of prayer over their head.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

b. Sincerity in prayer.

5. Prayest From sincerity in alms our Lord proceeds to sincerity in prayer. Hypocrites The Greek word is, literally, play actors. These anciently not only acted a part, but wore a mask. Hence they became a symbol of persons who assumed a false character, especially in religion. Standing A usual posture of the Jews in prayer. The early Christians followed a more uniform practice of kneeling. See Act 9:40; Act 20:36. The posture is not essential, but so far as the act is significant, kneeling is assuredly the more reverential. Dr. Thomson says of the Moslem prayers: “I would be glad to believe there was ordinarily any corresponding moral and religious feeling connected with this exterior manifestation of devotion. The Moslems themselves, however, have no such idea. They are rather afraid of any one who is especially given to prayer their prayers, I mean. They have a proverb: ‘If your neighbour has made the pilgrimage to Mecca once, watch him; if twice, avoid his society; if three times, move into another street.’“

Corners of the streets Where streets intersected and so brought large crowds. The Jerusalem Talmud is quoted as saying: “Rabbi Janai stood and prayed in the corner of the street Trippor, repeating an additional prayer at each of the four corners.”

Fuente: Whedon’s Commentary on the Old and New Testaments

“And when you pray, you shall not be as the hypocrites,

For they love to stand and pray in the synagogues and on the corners of the streets,

That they may be seen of men.

Truly I say to you, They have received their reward.”

The disciples are warned against putting on an act in prayer. Among the Jews, to be seen as a praying man was a very desirable thing, because such a man was admired and respected by all. Thus those who wanted to be admired and to put on an act that they were pious stood up where they could clearly be seen in the synagogues, or on street corners (or public open spaces) at the time of prayer, and there made a great show of praying to God, even though they were only praying to themselves. Men and women then thought that they were wonderful. But God did not think that they were wonderful. He simply turned away in disgust. As far as He was concerned they had already received their ‘answer to prayer’ by what men and women thought about them. They had had their reward. Compare here Luk 18:9-14).

It was not normal to pray on street corners as a general rule, but the point is probably that some arranged to be in such an openly observed position as a street corner when the hour of prayer came round, which was the time when all should pray, and would then stop and pray so that all might see their piety. For all would know that a truly pious man must observe the hour of prayer wherever he was. So his aim was that people would say, ‘How pious this man must be!’ And so he had received his reward.

Note that it is his intention that is being judged here. It is not that he prays in public because something has prevented him from getting to the place of prayer. That could be commendable. It is because it was all the time his intention to pray in public, so that men would see it, and give glory to him instead of to God.

Fuente: Commentary Series on the Bible by Peter Pett

The Essence Of True Personal Prayer Is To Be Praying Secretly Alone With God (6:5-6).

Jesus now turns to the question of true prayer. He will deal with this in two stages, firstly as to the need for such prayer to be a secret between God and the one who prays, so that it is genuine prayer and not a public performance, and then secondly as to how to pray, and what to pray for. Both are to be seen as an essential part of prayer, a right attitude followed by a right approach. He first considers the right attitude to prayer.

Analysis of Mat 6:5-6 .

a A “And when you pray, you shall not be as the hypocrites,

b B For they love to stand and pray in the synagogues and on the corners of the streets,

c C That they may be seen of men.

d D Truly I say to you, They have received their reward.

c E But you, when you pray, enter into your inner chamber,

b F And having shut your door, pray to your Father who is in secret,

a G And your Father who sees in secret will recompense you.”

Note that in ‘a’ they are not to be as the hypocrites, but in the parallel are to be as those who talk with their Father in secret. In ‘b’ they are not to pray openly before men, and in the parallel they are to shut their doors and pray in secret. In ‘c’ the hypocrites desire to be seen of men, and in the parallel the disciples are to enter their inner chambers so as not to be seen of men. In ‘d’ it is made clear that the hypocrite has his reward. People think how wonderful he is and God has no time for him.

Fuente: Commentary Series on the Bible by Peter Pett

Teaching on Prayer In Mat 6:5-15 Jesus teaches on prayer.

The Lord’s Prayer ( Luk 11:1-4 ) Mat 6:9-15 contains a passage of Scripture that is popularly called The Lord’s Prayer. This passage gives us principles (Mat 6:9 a), or guidelines, or a “manner,” on how we come to God with our needs, which needs are mentioned in the previous verse (Mat 6:8). This prayer is intended to serve as a model of prayer, and not as a memorized prayer of repetition, which Jesus warns against in the previous verse (Mat 6:7). As His children, we enter His presence with intimacy of and Father and a child by calling Him “Father” (Mat 6:9 b), whom we worship and adore (Mat 6:9 c). We then pray a prayer of consecration, yielding ourselves to His will, to His purpose and plan, for the situation that causes us to have a need (Mat 6:10). In Mat 6:11 we ask the Lord to make divine provision and supply our needs as we do His will. This is a walk of faith and trust in Him as our Provider. If we are going to receive from God in Mat 6:11, then we are going to have to maintain a pure heart (Mat 6:12); for without it, our prayers are futile and fruitless. As we pursue God’s will with a pure heart we pray for divine protection against the Devil, who comes to steal our faith and blessing and answered prayers (Mat 6:13 a,b). With God on our side, we cannot fail to receive, so we close our prayers with a confession of faith giving praise and glory and honor to our heavenly Father (Mat 6:13 c). Jesus end by warning of the believer’s need to maintain a pure heart of forgiveness against all fellow men; for without it, our heavenly Father will not answer our prayers (Mat 6:14-15).

Prayers should begin in the morning, as Jesus set the example and as Mat 6:34 shows, “sufficient unto the day is the evil thereof.” There is enough evil that we confront each day to cause us the need to be concerned about how to walk in victory today and not worry about tomorrow’s coming evil.

One suggested outline for the Lord’s Prayer uses the following scheme:

Praise (Mat 6:9 b) We begin prayer by entering the Lord’s presence with praise and adoration.

Priority (Mat 6:10) We then place the issues of the Kingdom of Heaven as the top priority before our daily needs.

Provision (Mat 6:11-12) We ask the Lord for our daily provision and forgiveness in an unselfish manner.

Protection (Mat 6:13 a, b) – We ask the Lord for protection.

Praise (Mat 6:13 c) We close our prayer giving the Lord all praise and honor for what He is doing in our lives.

Mat 6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

Mat 6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Mat 6:6 “ But thou, when thou prayest, enter into thy closet” Comments – I once asked the Lord where my closet was. He replied that it was in my quiet place. In other words, a closet is a figurative term used to describe a place that you can go to that gives you peace and quiet, without distractions. No one can pray consistently and effectively without a prayer closet. A closet represents a place where you can be along with God, where you can pray unhindered, without distractions. Thus, Jesus says to “shut the door”.

The fact that Jesus says to have such a place means that we pray most effectively when we have dedicated a place to go to when we pray. Abraham built an altar at each of his dwelling places. He understood the need to have a prayer closet. We deceive ourselves when we think that we can pray effectively anywhere.

Mat 6:6 “and when thou hast shut thy door, pray to thy Father which is in secret” – Comments – Another reason we must go to a closet to prayer most effectively is because our flesh has the tendency to get in the way when we pray in public. The hypocritical prayer of the Pharisee in Luk 18:10-14 reminds us of how tempted man is to please his listeners when praying in public, rather than being sincere before God.

Mat 6:5-6 Comments – Note the words of Frances J. Roberts:

“Get you to the prayer closet! This is the reason I have taught thee to pray in secret: because there ye are beset by fewer false motives and less temptation. He who does not habitually commune with Me alone is almost sure to find true prayer impossible in public .” [390]

[390] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 30.

Again:

“The dazzle and glitter of public life is attractive to the eye of the carnal man; but I would closet you away in the secret places of humility and discipline of soul, denying the things that pertain to the outward man in order to perfect the inner life and enrich thy knowledge of Myself.” [391]

[391] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 174.

Illustration Jesus serves as an excellent example of a man who went to His prayer “closet” to pray (Mat 14:23, Mar 1:35, Luk 6:12; Luk 9:18).

Mat 14:23, “And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.”

Mar 1:35, “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.”

Luk 6:12, “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.”

Luk 9:18, “And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?”

Mat 6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Mat 6:7 Comments – In the Islamic religion public prayers are memorized. In fact, they project these prayers over their cities from their towers, believing that their god will hear them.

Mat 6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

Mat 6:9 “After this manner therefore pray ye” Comments – In other words, this prayer is a guideline for us to use during prayer, rather than verses we are to memorize and repeat.

Mat 6:9 “Our Father which art in heaven” – Comments – This shows a personal relationship that each individual has with God as Father. This concept was until now basically foreign to the children of Israel. David was the first individual in redemptive history to call God his Father, as recorded in the book of Psalms. Although three of the later prophets echoed this concept (Isa 9:6; Isa 22:21; Isa 63:16; Isa 64:8, Jer 3:4; Jer 3:19; Jer 31:9, Mal 2:10), Jesus was the first discuss it at length.

Mat 6:9 “Hallowed be thy name” – Comments That is, “let thy name be sanctified, reverenced, treated as holy.” A person’s character is reflected in his name. Therefore, God’s primary characteristic is holiness.

Note that we can bring glory and honor to His name as we shine as lights of truth and good works in this evil world (Mat 5:16). The opposite one who brings glory to God would be a person who curses the Lord and adheres to idols and made-up gods.

Mat 5:16, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

Mat 6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

Mat 6:10 “Thy kingdom come” – Comments – What is the Kingdom of God.

Rom 14:17, “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”

Mat 6:10 “Thy will be done in earth, as it is in heaven” – Comments – Jesus came on earth in order to reestablish God’s will, purpose and plan on the earth. He then gave the Church the authority to take dominion over the earth and establish God’s will in the lives of mankind.

Mat 6:10 Comments – In Mat 6:10 we commit ourselves to perform God’s will for our lives. We may paraphraseMat 6:10, “Use me to do thy will on earth in building the kingdom of God.” After we have placed God’s office above ourselves in Mat 6:9, then are we able to submit to His plan and purpose in our lives. We are to pray that God’s kingdom will come upon this earth so that mankind will begin to live here on earth as he will be living in heaven. We can better understand the meaning of Mat 6:10 by taking a brief look at the central theme of Ephesians. The epistle to the Ephesians takes us deeper into God’s divine plan for mankind than any of his other epistles. I believe that the general theme to this epistle is the revelation of the spiritual blessings and divine authority that God has given to His Church, referred to in the key verse as “being blessed with all spiritual blessings in heavenly places in Christ.” (Mat 1:3).

He is telling them that God has blessed the Church with a great plan and that He is actively working out His divine plan in the life of each believer. Therefore, the emphasis on the first three chapters will be God’s action towards mankind, and the last three chapters will emphasize man’s action towards God in light of this truth. There is a part of history that we can visibly see and there is a part of history that we cannot see, which is the part that God is orchestrating. This divine intervention by God underlies all visible history that we can see with our eyes.

The ultimate outcome will be the coming together of all things in Christ. If this outcome were dependent upon man, then it would fail. However, Paul emphasizes that this outcome will be determined by God, and this outcome by His grace, and not because of man’s good works. Thus comes the resounding, “Blessed be the God and Father of our Lord Jesus Christ!” (Mat 1:3). But we cannot underestimate the role of man in this ultimate outcome, which is seen in chapters 4-6. For the Church has been commissioned to take the Gospel to all nations. If they fail in this role, then multitudes of souls will not be found in heaven.

If God will determine the outcome of history, and He will do this by His grace (Mat 2:8-10), then this work must be done in and through the Lord Jesus Christ. This is the plan that God has chosen to accomplish His will and purpose for mankind. Therefore, Paul repeatedly emphasizes that all that we are is because of Jesus and all that we do must be done in accordance to our service to our Lord and Savior Jesus Christ.

Thus, the major theme of this epistle is that God has blessed the Church with many spiritual blessings in order to bring about His purpose and plan on earth. Did not the Lord Jesus refer to this role of the Church in bringing God’s will upon the earth in the Lord’s Prayer, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Mat 6:10). Therefore, the believer will find peace and joy only as he sets his heart and affections on these things above and not on the things of this earth.

Mat 6:11 Give us this day our daily bread.

Mat 6:11 Word Study on “daily bread” The Greek words “ ” literally mean “daily bread.” The word “daily” (G1967) is only used twice in the New Testament, the other occurrence being found in the parallel passage of Luk 11:3. It probably comes from the Greek verb (G1966), which means, “to come upon, to approach.” Used in relation to time, this verb means, “to come on, be at hand,” thus as an adverb, “next, following, on the following day.” F. F. Bruce notes that this phrase is used outside the New Testament on a papyrus in the sense of “daily rations,” thus justifying the familiar rendering. [392] Our daily bread is possibly an Old Testament reference to the manna in the Wilderness.

[392] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 69.

Mat 6:11 Comments (1) Mat 6:11 is a prayer for our daily needs, and not a prayer of desires to consume it upon the lusts of our flesh (Jas 4:3). The Christian life is a daily walk. God’s will for our lives is found in the events of today and not in future accomplishments. The emphasis in this verse is that the Christian life is not a project that must be completed, but rather a daily relationship with the Heavenly Father. God’s plan for our lives is to live holy and in fellowship with Him today, knowing that the cares of tomorrow will take care of themselves. We must learn to walk with Him day by day as the disciples did after forsaking all. As long as we serve Him, He will provide for us. This is why the previous verse reads, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Mat 6:10) When we yield ourselves to divine service, God will provide.

Jas 4:3, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.”

Illustration – I first learned this divine truth when I stepped out of Seminary where I was pursuing a Master’s Degree in Theology. I wanted to make for myself a great career in the ministry. When I took time off to learn how to wait upon the Lord and how to maintain fellowship with Him and how to hear His voice, I resigned myself to listening to His directions for that day, and not worry about tomorrow. When I prayed a year after stepping out of Seminary, saying, “Lord, would you be pleased if I finished Seminary,” his reply was, “I would be pleased if you had faith in Me.” In other words, I was to not worry about the future, but take my life today and learn how to trust Him. In doing so, I began to see how He would divinely order my steps day by day into the place and in the direction that He wanted me to go.

For example, as I began to learn how to put my faith in God, I decided to start my own company doing handiwork around people’s homes. One day, I ran out of cement bags and it was too far to drive into town to purchase more bags before the cement I had poured would have dried, and I would have had to start the work all over. While I was standing there wondering what to do, the owner of the property drove up, asked me how I was doing, and showed me several bags of cement a few feet away in a storage room. What a divine appointment.

There was another time when the Lord gave me a dream and showed me the electrical problem on my work truck, a problem that had plagued me for many days. In this dream, a figure pointed to my fuse box under the dash panel of the truck and pointed to two burned wires. When I awoke, I went out to my work truck and found these two burnt wired exactly where I had seen them in a dream.

Another day, I was installing a plastic wrap around in the bathtub of a rental home. I cut the material wrong, and realized that this mistake would cost me about US$ 80. I did not enough money at the time to purchase new material for this job. I went out into the front lawn of this house, laid down on my back facing heaven and cried, “Lord, help!” Immediately, the Lord gave me an inspired idea. I jumped up, ran into the house, flipped the plastic panels around and somehow made them easily fit into the tub enclosure.

As I met people and gave bids on repairs to their homes, the Lord would place skilled craftsmen in my path when I needed to know how to do a particular job. I would talk to these men and go back and to the job like the craftsman had instructed me.

I had dreams of how to invent tools for particular jobs. Each day became an adventure. I stopped worrying about tomorrow and began to focus on finding the Lord’s presence and divine intervention for that day. I could tell other stories, but the point is that the Lord began to teach me how to follow Him that day. I learned to simply follow His steps.

Eventually, the Lord gave me a “rhema” word, a spoken word, to return to Seminary. He confirmed this word with multiple dreams before I moved back to Texas and finished Seminary. What a testimony of divine intervention I have experienced during that season of my life, as I learned how to cast my daily cares upon the Lord.

Comments (2) – The Scriptures teach us to not be anxious about tomorrow. The Sermon on the Mount emphasizes the need to focus on the events of today and cast the worries of tomorrow into the hands of God (Mat 6:19-34). We see this truth illustrated when Jesus tells us the Parable of the Rich Fool who stored up his wealth, only to lose his life in vanity (Luk 12:13-21). The epistle of James warns us against saying, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain.” He tells us that we do not know what the future holds for us tomorrow. We are to rather say, “If the Lord will, we shall live, and do this, or that.” (Jas 4:13-16)

Jas 4:13-16, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. But now ye rejoice in your boastings: all such rejoicing is evil.”

These are stories of how people put their faith in worldly possessions. Thus, we see that looking to the future for material or social gain without trusting in the Lord becomes a form of covetousness. However, when we focus on today, we are able to place our energies into being productive for the needs at hand, rather than wasting needless energy on issue that never bring fruit in our lives.

I am learning to live each day for the Lord and trust Him to determine my future, for I have placed it in His hands. For those who have learned the “daily secret,” you have found that God has a much greater and better plan for your life than you could have every dreamed. “Lord, give us this day our daily bread.”

Mat 6:12 And forgive us our debts, as we forgive our debtors.

Mat 6:12 Comments – Our debts and our debtors refer to “faults and those at fault.” The Lord wants us to always remember that although others are at fault with us, we have our own faults. It is so easy to be quick to criticize others for their faults and not be aware of our own faults.

Mat 6:12 is a good verse to explain that the Catholic tradition of confessing sins to a priest should be directed to God the Father. It is God who has the power to forgive sins (note 1Jn 1:9).

1Jn 1:9, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

Mat 6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Mat 6:13 “For thine is the kingdom, and the power, and the glory, for ever” Comments:

The kingdom – He is called the Lord of Hosts.

The power – He is called Almighty God, or Lord God Almighty.

The glory – He is called the Holy One of Israel.

Scripture Reference – Note:

Psa 22:28, “For the kingdom is the LORD’S: and he is the governor among the nations.”

Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 6:14-15 Comments Prayer and Fasting – Prayer and forgiveness work together. In Psa 24:3-4, with sin and unforgiveness in us, God will not hear our prayers.

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The wrong manner of praying:

v. 5. And when thou prayest, thou shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.

Prayer is the communion of the soul with God, a confidential imparting of all needs, desires, and conditions of feeling to the heavenly Father. The faithful Israelites had the custom of observing the hours of prayer, either in their own homes or in some secluded spot in the Temple, Dan 6:10; Act 3:1. But the Pharisees proved themselves true actors also here. They love to stand, it is dear to their hearts, they make a practice of it which is pleasing to their vanity and conceit. Standing in the most conspicuous places, in the synagogue before the assembled congregation, at the corners of the streets, at cross-roads, where they might expect a great number of loungers and passers-by to watch them in gaping admiration, they made their prayers. Their real object was, of course, to be observed of men, to attract attention, for which purpose their very standing posture was an ostentation. Strange that the hour of prayer always overtook them in the most public places!

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 6:5. And when thou prayest Our Lord is here treating of private prayer; for which reason his rules must not be extended to public devotion. The Jews of old observed stated hours of prayer: the Scripture mentions three of them; first, the third hour, answering to our nine o’clock, when the morning sacrifice was offered: secondly, the sixth hour; answering to our twelve o’clock. At this hour we find Peter praying on the house-top, Act 10:9.; thirdly, the ninth hour, answering to our three o’clock in the afternoon; at which time the apostles Peter and John are said to have gone up to the temple, Act 3:1. The three are mentioned together, Psa 55:17. See also Dan 6:10; Dan 6:13. At these hours, therefore, the hypocrites took care to be in some public meeting or other, (for so the original word may be understood,) perhaps in the market-place, or in some court of justice, or in a corner where two streets met, and where there was a concourse of passengers to behold their devotions; which they performed before all present, with a vanity extremely offensive to the great Being whom they pretended to worship. This was the affectation here blamed in the Jews as most abominable to God.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 6:5 . ] See the critical remarks. The future, as in Mat 5:48 .

] as in Mat 5:45 .

] they have pleasure in it , they love to do it, a usage frequently met with in classical writers (Ellendt, Lex. Soph . II. p. 910 f.), though in the New Testament occurring only here and in Mat 23:6 f.

] The Jew stood , while praying, with the face turned toward the temple or the holy of holies, 1Sa 1:26 ; 1Ki 8:22 ; Mar 11:25 ; Luk 18:11 ; Lightfoot, p. 292 f.; at other times, however, also in a kneeling posture, or prostrate on the ground. Therefore the notion of fixi, immobiles (Maldonatus), is not implied in the simple ., which, however, forms a feature in the picture ; they love to stand there and pray .

. .] not merely when they happen to be surprised, or intentionally allow themselves to be surprised (de Wette), by the hour for prayer, but also at other times besides the regular hours of devotion, turning the most sacred duty of man into an occasion for hypocritical ostentation.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1312
DIRECTIONS RESPECTING PRAYER

Mat 6:5-8. And when thou prayest, thou shall not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

WHAT David spoke respecting the Pentateuch is strongly exemplified in the Sermon on the Mount; By it are Gods servants warned. Both sins and duties are here exhibited to us in their proper light: the sins of the heart are reprobated, no less than those of the outward act: and the duties which are performed without proper motives and dispositions are shewn to be void of any real worth. Hence we are warned to look chiefly at the heart, and to judge of our state entirely by what we find there. If, for instance, we have been in the habit of dispensing alms, we must not therefore conclude that we have pleased God, unless, upon an examination of our own hearts, we have the testimony of our conscience that we desired to please him. In like manner, if we have been given to prayer, we must not imagine that our prayers have been accepted, unless they have been offered in sincerity and truth. To this effect our Lord teaches us in the words of our text; in which he gives us directions respecting prayer, and guards us against those dispositions which are too frequently indulged in the performance of that duty.

Against hypocrisy

An ostentatious display of devotion is most hateful to God
[The Pharisees of old were intent only on gaining the applause of man. Hence, on every occasion, they acted a part, as players on a stage [Note: , in ver. 1, seems to convey this idea.]. Even their private devotions were made subservient to their main design; and were ostentatiously displayed in places of public concourse. They pretended to have so much reverence for God, that they would not defer their accustomed services even for a few minutes, but would perform them in the corner of a street, or in any other place, however conspicuous and frequented; whilst, in reality, the whole was a contrivance, in order to attract notice, and obtain a high reputation for sanctity. Such persons our Lord justly calls hypocrites, and their services he declares to be altogether unacceptable to the heart-searching God.

These precise habits are no longer seen; but the disposition from whence they arose, prevails as much as ever. We shall not now speak of formalists, who frequent the house of God in order to be accounted religious, because we shall notice them under another head: but there are many in the religious world who very nearly resemble the Pharisees of old, whilst they themselves have not the least idea that there is any such defect in their character. I refer to those who are forward to pray and to expound the Scriptures in religious societies, whilst they have no delight in secret prayer, but only in displaying their gifts and talents. I would notice those also, who, in the house of God, use unnecessary peculiarities, whether of voice or gesture, in order that they may appear to be pre-eminently devout. Nor must we overlook those who carry the same hypocritical desires even into their own closets, and contrive, either by the loudness or the length of their devotions, to convey to their families an idea of transcendent piety. But such dispositions, by whomsoever indulged, are hateful to God: and in proportion as we are actuated by them, we debase our best services, and render them an abomination to the Lord.]
In all our approaches to God, we should rather affect privacy and retirement
[Doubtless, when in the house of God, we ought to conduct ourselves with the deepest reverence: nor should we be afraid of the observations which may be made upon us by ungodly men. Whatever consequences may attend a reverential regard for God, we ought not to put our light under a bushel; but should, like Daniel, brave death itself, rather than for a moment deny our God [Note: Dan 6:10.]. But where our devotions are professedly private, and no necessity is imposed upon us, we should shun every thing which has the appearance of ostentation or vain-glory, and study to approve ourselves to Him only, who seeth in secret. It is his approbation only that we should regard; and from him only should we seek a recompence of reward.]

At the same time it becomes us to be equally on our guard,

II.

Against superstition

Superstitious services are scarcely less common than those which are hypocritical
[The Heathen imagined that their gods were to be moved by long services and vain repetitions. Hence the worshippers of Baal cried to him, O Baal, hear us! O Baal, hear us! and continued their cry from morning to noon, and with increased earnestness from noon to evening [Note: 1Ki 18:26-29.]. And to this hour a great part of the Christian world (the Papists, I mean) continue a superstition as absurd as any that can be found in the heathen world: they repeat their Ave-Marias and their Paternosters a great number of times; (keeping an account thereof with their beads;) and then think that they have performed an acceptable service to the Lord, though they have not offered to him one spiritual petition. Happy were it if such superstition were confined to them: but the same thing obtains also amongst ourselves. What is more common than for persons to attend the house of God, and to go through the service in a dull formal manner, and then to return home satisfied with having performed a duty to their God? Yet the religion of many who fancy themselves devout, consists in nothing but a repetition of such services: and if these services be repeated on the week days as well as on the Sabbath, they take credit to themselves for possessing all the piety that God requires. In some things, I confess, these persons set an example worthy the imitation of the religious world: they are always in their places at the beginning of the service; and they shew a becoming attention to it throughout the whole, both in their reverent postures and their audible responses: and, if my voice could reach to every professor of religion throughout the world, I would say, Learn of them; and as far as these things go, Imitate them. Still, however, inasmuch as the religion of these persons consists in forms only, without any suitable emotions of the heart, it is no better than the worship of the heathen: our Lord himself says, that in vain do any persons worship him, who draw nigh to him with their lips, whilst their hearts are far from him [Note: Mat 15:7-9.].

Some who are truly enlightened, have yet the remains of this old leaven within them; and are apt to judge of their state, rather by the number and length of their services, than by the spirituality of their minds in them: and it would be well if some who minister in holy things, and who multiply their services beyond what their strength will endure, would attend to this hint.]

But we should have more correct notions of the Deity, than to imagine that he requires, or accepts, such services as these
[We mean not to say, that persons may not profitably and acceptably prolong their services to any extent, when their spirits are devout and their hearts are enlarged; for our Lord himself spent whole nights in prayer and in communion with his God: nor do we say, that all repetitions of the same requests must necessarily be superstitious; for our Lord himself, thrice within the space of one hour, retired for prayer, and poured out his soul in the very same words [Note: Mat 26:44.]: but we must be understood to say, that the acceptableness of our prayers does not depend on the length of them. God does not need to be informed, or to be persuaded, by us: he is omniscient, and knows what we need, before we ask him; and he is all-merciful, and is infinitely more ready to give than we are to ask. We mistake the nature of prayer altogether, if we think that God is prevailed upon by it to do what he was otherwise averse to do. It is true, he requires us to be importunate [Note: Luk 11:8-10; Luk 18:7-8.]: but such expressions as these are not to be strained beyond their proper import: the use of prayer is, to affect our own souls with a deep sense of our guilt and misery; to acknowledge our entire dependence upon God; to raise our expectations from him; and to prepare our hearts for a grateful reception of his blessings; that, when he has answered our petitions, we may give him the glory due unto his name. It is a truth not generally known, that the very disposition to pray is a gift from God; and that God does not give because we pray, but stirs us up to pray, because he has before determined to give: and this truth, well digested in the mind, will keep us equally from a presumptuous neglect of prayer, on the one hand, and from a superstitious use of it, on the other.]

In addition to the foregoing cautions, we will suggest two or three others, arising out of a more minute attention to the text, which will serve as a further application of the subject

Guard then,

Against neglect of prayer

[Our Lord does not here directly enjoin prayer as a duty, but he takes for granted that all his followers will pray. On any other supposition than this, his directions would lose all their force. In a subsequent part of this sermon he both enjoins it as a duty, and suspends on the performance of it all hopes of obtaining blessings from God. In truth, it is not possible for a child of God to neglect prayer. Prayer is the very breath of a regenerate soul: and as the body without the spirit is dead, so the soul, without those spiritual affections which go forth to God in prayer, is dead also. As soon as ever Saul was converted to God, the testimony of God respecting him was, Behold, he prayeth [Note: Act 9:11.]. Those who neglect prayer, are decidedly ranked among the workers of iniquity [Note: Psa 14:4.], on whom God will pour out his everlasting vengeance [Note: Jer 10:25.]. Think then, beloved, how many there are amongst us, who have reason to tremble for their state! O that every prayerless person would lay this thought to heart! ]

Against formality in prayer

[Prayer is a service of the heart, and not merely of the lip and knee. It is a pouring out of the soul before God, and a stirring up of ourselves to lay hold on God. Let none then deceive themselves with mere formal services, whether public or private. As to the circumstance of using a preconcerted form of words, that makes no difference either way: a person may pray spiritually with a form, or formally without one. The true point to be ascertained is, Do the feelings and desires of our souls correspond with the expressions of our lips? If they do, that is acceptable prayer; if not, it is altogether worthless in the sight of God. In the foregoing address, we have warned the infidel and profane: in this we would warn the superstitious and hypocritical. Yes: we must testify against them, that God looketh at the heart; and that they never will find acceptance with him, till they come to worship him in spirit and in truth ]

Against unbelief in prayer

[It is our duty not only to pray, but to pray in faith. We are to draw nigh to God as a Father, and as our Father. It is our privilege to have access to him with boldness and with confidence by faith in the Lord Jesus. We should lift up holy hands to him, without doubting. We are told that if we waver in our minds, we must not expect to receive any thing at his hands [Note: Jam 1:6-7.]. Let us then come to him with enlarged hearts: let us open our mouths wide, that he may fill them. Let us ask, whatever we feel that we stand in need of: and, when we have asked all that we are able to express, let us think what unsearchable gifts he has further to bestow: and when we have exhausted our store of words and thoughts, let us remember that he is able to give us exceeding abundantly above all that we can ask or think. Petitions offered in such a frame as this, will never be unacceptable: such addresses will never be considered as vain repetitions, even though they were offered every hour in the day. Indeed, such a frame as this is intended by the Apostle, when he bids us to pray without ceasing: and such devotions will surely bring with them a rich reward: even in this world will God reward them, and openly too, by the manifestations of his love and the communications of his grace: and, in the world to come, he will say concerning us, as of Nathanael of old, Behold an Israelite indeed, a man of prayer: I saw him under the fig-tree, and in other places whither he retired for prayer; and I now, in the presence of the assembled universe, bear testimony to him as a faithful servant, that shall inherit the kingdom, and possess the glory which I have prepared for him.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Here the LORD speaks of prayer, and which is yet more express in reference to the LORD. Secret it must be between GOD and the soul, even in the public congregation, for what indeed is prayer but immediate communion, in which the only parties are JEHOVAH and his people. No lookers-on, no standers-by, can be supposed to interrupt the conference. But alas! how little understood by the great mass of what the world calls worshippers! Strictly and properly speaking, there can be no prayer, where there is no acquaintance. And until the Child of GOD is brought into an acquaintance with GOD in CHRIST, however he may offer a multitude of words, the heart is not interested, and consequently there is no prayer. But when we have received the spirit of adoption, and the new born child of GOD is brought forth into the spiritual life, instantly the cry of the soul is, Abba, Father! Reader! if the LORD the HOLY GHOST hath awakened your soul, regenerated your nature, and brought you into an heartfelt acquaintance with GOD in CHRIST, your own feelings, under divine teaching, will form the best comment on those precious words of JESUS; for you then know all that the LORD hath here said of secret communion with your Father. But otherwise, in secret or in public, you are a stranger to real prayer. Every graceless person is a prayerless person.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

5 And when thou prayest, thou shalt not be as the hypocrites are : for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

Ver. 5. And when thou prayest ] A duty of that necessity, that neither the immutability of God’s decree, Dan 9:2-3 , nor the infallibility of the promises, Eze 36:37 , nor the effectual intercession of our Lord Christ (who taught his disciples to pray), can dispense with us for not doing it. The Jews accounted it an “abomination of desolation” when the dally sacrifice was intermitted and suspended, as under Antiochus. Our Saviour perfumed his whole course, nay, his cross, with this incense, and thereby purchased us this privilege, paved us this “new and living way” to the throne of grace, Heb 10:20 ; a sure and safe way to get mercy, Heb 10:16 . The ark was never separated from the mercy seat, to show that God’s mercy is near unto such as affect his presence. Some favours he hath reserved to this duty, that will not otherwise be yielded, Psa 106:23 ; Eze 22:30 . As when he is fully resolved to ruin a people or person, he silenceth his servants, and forbids them to solicit him any further, as he did Samuel interceding for Saul, and Jeremiah for Jerusalem.

Be not as the hypocrites ] Who pretend to pray much, but indeed can do nothing at it, because destitute of the “spirit of grace and supplication;” without whose help we know neither what nor how to pray, Zec 12:10 ; Rom 8:26 : nay, Peter, James, and John will be sleeping when they should be praying in the very hour of temptation, Mat 26:38 . There may be good words and wishes found in a worldling’s mouth, “Who will show us any good?” but none but a David can with faith, feeling, and fervency say, “Lord, lift up the light of thy countenance upon me,” Psa 4:6 . Balaam may break forth into wishes and woulds, “Oh, let me die the death of the righteous,” &c.; but can he pray, as David in like case, Psa 26:9 ; “Oh, take not away my soul with sinners, nor my life with bloody men!” A hypocrite may tell a persuasive tale for himself in earthly regards, or howl upon his bed in the want of outward comforts; cry in extremity, as a prisoner at the bar, as a pig under the knife; or importune God for grace, as a bridge to lead him to heaven, not for any beauty he seeth or sweetness he finds in it. But will he pray always, will he delight himself in God? saith Job. a No, surely, he neither doth nor can do it. When God defers to help at a pinch, as Saul, 1Sa 13:8 , when grief and vexations increase, he frets and meddles no more with calling upon God, but grunts against him because he handles him not after his own mind, and betaketh himself to some other course. If God will not come at his call and be at his beck, away to the witch of Endor, with Saul, 1Sa 28:7 ; to the god of Ekron, as Ahaziah; to Baalim and Ashteroth, with the revolted Israelites, 2Ki 1:2 . b Wherein he is like to those barbarous Chinois, that whip their gods when they answer them not; or that resolute Ruffus, that profanely painted God on the one side of his shield and the devil on the other, with this inscription, Si tu me nolis, iste rogitat: or that desperate king of Israel, “Behold,” saith he, “this evil is from the Lord, and what should I wait for the Lord any longer?” 2Ki 6:33 . Lo, this is the guise of a godless hypocrite. Either “he calleth not upon God” (which is the description David giveth of him, Psa 14:4 ), but is possessed, as it were, with a dumb devil, both in church and chamber; or if by reading or otherwise he have raked together some good petitions, and strive to set some life upon them in the utterance, that he may seem to be well gifted; yet he doth it not to serve God, but merely to serve himself upon God: “he draweth not nigh with a true heart,” Heb 10:22 , uprightly propounding God’s service in prayer, and not only his own supply and satisfaction. He is not brought into God’s presence with love and desire, as Psa 40:8 . He labours not with strife of heart to worship him with his faith, trust, hope, humility, self-denial, being well content that God’s will be done, however, and truly seeking his glory, though himself be not profited, acknowledging the kingdom, power, and glory to be his, Mat 6:13 . Lastly, working not by a right rule, from a right principle, not for a right end; he cannot undergo the strife of prayer, as Jacob, who wrestled by might and sleight (so much the Hebrew word importeth, , Gen 32:24-26 ), much less can he continue long in it, as David, he is soon sated, soon tired, Psa 27:4 ; Psa 119:81 ; Psa 119:123 . If men observe him not, applaud him not, he giveth over that course, as tedious and unsavoury, that wherein he finds no more good relish than in the white of an egg or a dry chip. And in any extraordinary trouble, instead of calling upon God, he runs from him, Isa 33:14 , as Saul did, 1Sa 28:7 .

For they love to pray standing, &c. ] Stand they might; so did the publican. And when ye stand and pray, saith our Saviour, not disliking the gesture, Luk 18:13 ; Mar 9:25 . It was commonly used among the Jews in the temple, especially at the solemn feasts, what time there was such resort of people from all parts, that they could hardly stand one by another. The primitive Christians also stood praying in their public assemblies, between Easter and Whitsuntide especially, in token of our Saviour’s standing up from the dead. Whence came that proverb among them, “Were it not for standing in prayer, the world would not stand.” c Other gestures and postures of the body in prayer we read of. David and Elijah sat and prayed, 1Ch 17:16 ; 1Ki 19:4 . Peter and Paul kneeled and prayed, Act 9:40 ; Eph 4:13 . Moses and Aaron fell on their faces and prayed, Num 16:22 . In secret prayer there is more liberty to use that gesture that may most quicken us and help the duty: Elijah put his head between his knees in prayer (as one that would strain every vein in his heart). But in public our behaviour must be such as may witness our communion and desire of mutual edification; there must he uniformity, no rents or divisions, 1Co 14:40 ; and special care taken that our inward affection answer our external devotion; that we stand not in the synagogues, as these, with desire to be seen of men (as Saul was higher than the rest by head and shoulders), for that is putrid hypocrisy, hateful even among heathens. Cicero taxeth Gracchus for this, that he referred all his actions, not to the rule of virtue, but to the favour of the people, that he might have esteem and applause from them.

That they may be seen of men ] This was the wind that set the windmill to work, the poise that made the clock strike. Pliny telleth us that the nightingale singeth far longer and better when men be by than otherwise. If Jehonadab had not seen the zeal that Jehu had for the Lord of hosts, he had been nothing so hot nor (in his own conceit) so happy. But Christian modesty teacheth a wise man not to expose himself to the fairest show, but rather to seek to be good than seem to be so. d Not so every loose and ungirt Christian: these, like Jeroboam’s wife, never put on demure apparel but when they are to speak with the prophets; are never so holy as at church, and in the presence of those whose holiness they reverence.

a Hos 7:14 . When God is rending away his soul, he roars. Job 27:9 .

b Flectere si nequeo superos, Acheronta movebo. Ab Ekron ubi colebatur Beelzebub, factus videtur, Acheron.

c Absque stationibus non substiteret mundus. Tertul.

d Sed vox tu es, praeterea nihil. Laco ad Philon. Falleris, esse aliquid si cupis, esque nihil.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

5 15. ] SECOND EXAMPLE. Prayer .

Fuente: Henry Alford’s Greek Testament

5. ] not so well solent , as amant: they take pleasure, or love: see reff. and Winer, 54. 4. The meaning solere for is undoubtedly found: see Tholuck here.

] No stress must be laid on this word as implying ostentation; for it was the ordinary posture of prayer. See 1Sa 1:26 . 1Ki 8:22 is perhaps hardly a case in point, 2Ch 6:13 being a more specific statement. The command in Mark ( Mar 11:25 ) runs, . See also Luk 18:11 ; Luk 18:13 . Indeed, of the two positions of prayer, considering the place, kneeling would have been the more singular and savouring of ostentation. The synagogues were places of prayer; so that, as Theophyl. (Thol.), , .

Fuente: Henry Alford’s Greek Testament

Mat 6:5-6 . Prayer . , as the actors. We shrink from the harshness of the term “hypocrite”. Jesus is in the act of creating the new meaning by the use of an old word in a new connection. stands in place of an adverb. They love to, are wont, do it with pleasure. This construction is common in classics, even in reference to inanimate objects, but here only and in Mat 23:6-7 in N. T. , ordinary attitude in prayer. and seem to be used sometimes without emphasis to denote simply presence in a place (so Pricaeus). , . .: usual places of prayer, especially for the “actors,” where men do congregate, in the synagogue for worship, at the corners of the broad streets for talk of business; plenty of observers in both cases. Prayer had been reduced to system among the Jews. Methodising, with stated hours and forms, began after Ezra, and grew in the Judaistic period; traces of it even in the later books of O. T., e.g. , Dan 6:10-11 ( vide Schultz, Alt. Theol. ). The hour of prayer might overtake a man anywhere. The “actors” might, as De Wette suggests, be glad to be overtaken, or even arrange for it, in some well-frequented place. . . in order that they may appear to men, and have it remarked: how devout!

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 6:5-15

5″When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. 6But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you. 7And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. 8So do not be like them; for your Father knows what you need before you ask Him. 9Pray, then, in this way:

‘Our Father who is in heaven,

Hallowed be Your name.

10Your kingdom come.

Your will be done,

On earth as it is in heaven.

11Give us this day our daily bread.

12And forgive us our debts, as we also have forgiven our debtors.

13And do not lead us into temptation, but deliver us from evil.

[For Yours is the kingdom and the power and the glory forever. Amen.]’

14For if you forgive others their transgressions, your heavenly Father will also forgive you. 15But if you do not forgive others, then your Father will not forgive your transgressions.”

Mat 6:5 “for they love to stand and pray in the synagogues” The common posture for Jewish prayer was standing with arms and face lifted to heaven with the eyes open. The issue is not the position of the body, but the exhibitionist attitude of the heart.

“and on the street corners” The Jews in Jerusalem during Jesus’ time prayed at three specific times during the day. Two of these times were 9 a.m. and 3 p.m. when certain sacrifices (the continual) were being offered in the Temple; to these times they added high noon. Some self-righteous leaders would arrange to find themselves in public, crowded places at these set times, so that all could see their piety.

“so that they may be seen by men” This is literally ” to shine before men.” Believers are admonished to let their lights shine before people, but the purpose is that God, not themselves, be glorified (cf. Mat 6:2; Mat 5:16 and Joh 12:43; Php 2:15). See SPECIAL TOPIC: HYPOCRITES at Mat 6:2.

“Truly” See Special Topic at Mat 5:18.

Mat 6:6

NASB”go into your inner room”

NKJV, NRSV”go into your room”

TEV”go to your room”

NJB”go to your private room”

This referred to a storeroom (cf. Luk 12:24). This was from a Greek term that etymologically meant “to cut,” which implied a separate or partitioned room (cf. Mat 24:26; Luk 12:3). This would have been the only room with a door.

SPECIAL TOPIC: USE OF THE WORD “DOOR” IN THE NT

Mat 6:7

NASB”meaningless repetition”

NKJV”vain repetitions”

NRSV”heap up empty phrases”

TEV”a lot of meaningless words”

NJB”babble”

This word is used only here in the NT. Its meaning is uncertain. Notice the variety with which English versions translate this term! Jesus and Paul repeated prayers (cf. Mat 26:44; 2Co 12:8). Possibly the translation “meaningless phrases” is best. For possible biblical examples of the use of liturgical prayers, see 1Ki 8:26 and Act 19:34. The issue is not the number of times a person repeats a phrase, but the faithful/trusting/believing heart of the speaker.

Mat 6:8 “you” In context this emphatic pronoun is in contrast to two groups: (1) the pagans of Mat 6:7 or (2) the legalistic Pharisees of Mat 6:5.

CONTEXTUAL INSIGHTS TO Mat 6:9-15

A. This sample prayer was first entitled “The Lord’s Prayer” by Cyprian, A.D. 250. However, the prayer was for Jesus’ disciples; the title, “The Model Prayer,” is a better characterization.

B. The Model Prayer is made up of seven phrases. The first three relate to God. The last four relate to a person’s need.

C. This prayer was possibly Jesus’ reapplication of the Ten Commandments to His day. The Beatitudes also possibly relate to the Ten Commandments (Decalog). Matthew depicted Jesus as the second Moses. Paul used the same type of OT analogy by referring to Jesus as the second Adam (cf. Rom 5:12-21; 1 Corinthians 15; Php 2:6-11).

D. The Model Prayer is stated in imperatives. They are examples of entreaty imperatives of request. We do not command God.

E. Luke’s version is much shorter. It is found in Mat 11:2-4 and not in the Sermon on the Plain, Matthew 6, which is the parallel to Matthew 5-7. The textually-controversial doxology of Mat 6:13 b is also missing from Luke’s version.

Mat 6:9

NASB, NRSV”Pray, then, in this way”

NKJV”in this manner, therefore, pray”

TEV”This, then, is how you should pray”

NJB”So you should pray like this”

“Pray” is a present imperative which is a lifestyle command that denotes continuous, habitual action. This prayer was meant to be an example, not necessarily a set form. The scope and attitude of the prayer are far more important than the specific words. This can be illustrated by the fact that Luke’s version in Mat 11:2-4 is different. Jesus may have taught this prayer often but in slightly different forms.

“our” This prayer is for the gathered community, as well as private prayer. We are a family with one Abba, Father! In light of this, Mat 6:14-15 make much more sense.

” Father” Father does not refer to sexual generation or chronological sequence, but the intimate personal relationships within a Jewish home. The OT background is Deu 32:6, Psa 103:13, Isa 63:16, Mal 2:10; Mal 3:17. This concept of God as Father was not a major theme in the OT nor in the rabbinical writings. It is astonishing that believers can call YHWH “Father” (cf. Rom 8:15) through their faith relationship with Jesus! See Special Topic at Mat 5:16.

Mat 6:9-10 “hallowed. . .come. . .done” These are all aorist imperatives. Also they are all placed first in the Greek sentence for emphasis. The placement, the tense, and the mood all speak of urgency and emphasis. This is how believers should reverence God. The phrase “on earth as it is in heaven” refers to all three of these verbs.

“Hallowed” This term is from the root “holy” (cf. Heb 10:29) and meant “honored,” ” respected,” or “held in high esteem.” The verb comes first in the Greek sentence for emphasis. This verb is found in the Synoptic Gospels only four times (cf. Mat 6:9; Mat 23:17; Mat 23:19; Luk 11:2).

Mat 6:9 “name” This stood for the character and personality of God (cf. Eze 36:22; Joe 2:32). His name is to be made known in this fallen world by the obedience of His children (cf. Isa 29:23).

Mat 6:10 “Your kingdom come” God was invoked in His capacity as King. This was a prayer for God’s control of earth as He has of heaven. God’s kingdom was expressed in the NT as both (1) present reality (cf. Mat 4:17; Mat 12:28; Luk 17:21) and (2) a future consummation (cf. Mat 6:10; Mat 13:2 ff.; Luk 11:2; Joh 18:36). This statement expresses the paradox of God’s rule which will be consummated with the Second Coming, but present now in the lives of true disciples. See Special Topic at Mat 4:17.

Mat 6:11 “Give us” As the first three petitions dealt with how believers are to respect God, the next four deal with how they want God to treat them.

“this day” God wants His children to live by faith in Him daily. One OT example was that the manna was given daily (cf. Exo 16:13-21). In the Middle East bread is baked early every day and either eaten or dried hard by nightfall. Today’s bread will not do for tomorrow.

“daily” This was a rare Greek word. It was used

1. in the Egyptian papyri of a master giving a slave enough food to accomplish an assigned task

2. possibly a Greek idiom “for necessary food for today” (” bread of our necessity”)

3. the Tyndale Commentary on Matthew has “Give us the necessary strength so that life’s trials do not become for us occasions of spiritual temptations,” p. 74.

Tertullian translated it “daily.” The word was used in the NT only here and in the parallel in Luk 11:3.

“bread” Several possibilities of how “bread” should be understood.

1. literal bread

2. the Lord’s Supper (cf. Act 2:46)

3. the Word of God, the Bible (cf. Mat 4:4; Luk 4:4)

4. the Living Word, Jesus (cf. Joh 6:41; Joh 6:48; Joh 6:51; Joh 6:55)

5. the Messianic banquet (cf. Luk 14:15)

Option one fits the context best. However, metaphorically it represented God’s provision for all of life’s needs.

Mat 6:12

NASB, NRSV,

NJB”have forgiven”

NKJV, TEV”forgive”

There is a Greek manuscript variation at this point related to the tense of the second use of the verb, “forgive.” The aorist is found in MSS *, B, Z, the Vulgate, and Peshitta. All other Greek MSS and ancient versions have the present. The term meant “to send away” or “to wipe away,” both of which express OT metaphors relating to forgiveness.

“debts” The parallel in Luk 11:4 has “sins.” First century Judaism used “debts” (opheilmata) as an idiom for “sins” (hamartias). In Mat 6:14-15 another term is used, “trespasses” (paraptmata). All of these refer to rebellion against God. Sin puts us in rebellion against the God of righteousness and holiness. There is a price to be paid for rebellion!

“as we also have forgiven our debtors” This is an aorist active indicative. As God forgives believers they are able to forgive others (cf. Mat 18:35)! One sign of our personal relationship with God through Christ is that we begin to emulate His actions.

Mat 6:13

NASB, NKJV”do not lead us into temptation”

NRSV”do not bring us to the time of trial”

TEV”do not bring us to hard testing”

NJB”do not put us to the test”

This is a negative aorist active subjunctive. This grammatical construction meant “do not ever begin an action.” There has been much discussion about this verse as compared with Jas 1:13, concerning God’s agency in testing. There is a play on the connotation of two Greek words translated “test” or “try.” The one here and in Jas 1:13 has the connotation of testing for the purpose of destroying [peirasmo]; the other has a connotation of testing for the purpose of strengthening [dokimazo]. God does not test believers so as to destroy, but to strengthen. See Special Topic at Mat 4:1.

Possibly this referred to the intense governmental and legal trials of that day (cf. Mat 26:41; Mar 13:8). C. C. Torrey in The Four Gospels, pp. 12, 143. translates it as “keep us from failing under trial” (cf. Luk 22:40).

NASB”from evil”

NKJV, NRSV,

JB”from the evil one”

TEV, NJ”from the Evil One”

It is impossible grammatically to determine whether this term was masculine (see Special Topic at Mat 4:5) or neuter. This same form referred to Satan in Mat 5:37; Mat 13:38, and Joh 17:15. This same ambiguous form appears in Mat 5:37; Mat 6:13; Mat 13:19; Mat 13:38; Joh 17:15; 2Th 3:3; 1Jn 2:13-14; 1Jn 3:12; 1Jn 5:18-19.

The Doxology of Mat 6:13 b is not found in (1) the parallel of Luk 11:2-4; (2) the ancient Greek uncial manuscripts , B, D, or (3) the commentaries of Origen, Cyprian, Jerome, or Augustine. There are several forms of this doxology in the different Greek manuscripts of Matthew. It probably was added from 1Ch 29:11-13 as the Lord’s prayer began to be used in liturgical ways by the early Church. It was not original. Roman Catholic liturgy omits it because it is not in the Vulgate. A. T. Robertson commented on this text in his Word Pictures in the New Testament, “The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus,” p. 55. The UBS4 rates the omission as “A” (certain).

Mat 6:14-15 Mat 6:14-15 are the conclusion to the Model Prayer. They do not assert that our actions earn our salvation, but they should give evidence of our salvation (two third class conditional sentences). They are not the basis, but the results (cf. Mat 5:7; Mat 18:35; Mar 11:25; Luk 6:36-37; Jas 2:13; Jas 5:9). As we pray this prayer, “our Father,” we must live out this familial truth in our dealings with covenant brothers.

Mat 6:14 “transgressions” This is literally “to fall to one side.” This meant, as do most of the words for sin in Hebrew and in Greek, a deviation from a standard, which is the character of God. It implied a conscious act of crossing a set boundary.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

AS TO PRAYER. thou prayest, thou. All the critical Greek texts read “ye pray, ye”.

prayest . . . pray. Greek. proseuchomai. See App-134.

love = are fond of. Greek. phileo. App-135.

streets = open places.

that = so that.

be seen = appear. Greek. phaino. App-106.

Fuente: Companion Bible Notes, Appendices and Graphics

5-15.] SECOND EXAMPLE. Prayer.

Fuente: The Greek Testament

Mat 6:5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.

We ought to pray in the synagogue, and we may pray at the corners of the streets; but the wrong is to do it to be seen of men, that is, to be looking for some present reward in the praises that fall from human lips.

Mat 6:5-7. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

They seem to attribute a sort of power to a certain form of words, as if it were a charm, and they repeat it over and over again. Not only do the poor Mohammedans and heathens use vain repetitions, but the members of the Romish and other churches that I might name do the same thing; words to which they attach but very slight meaning, and into which they put little or no heart, are repeated by them again and again, as if there could be some virtue in the words themselves. Let it not be so with you beloved. Pray as long as you like in secret, but do not pray long with the idea that God will hear you simply because you are a long while at your devotions.

Mat 6:8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before you ask him.

He does not need to be informed, nor even to be persuaded. Mere words are of no value in his ears. If you must needs use many words, ask them to lend you their ears, for they may have little else to do with them; but God careth not for words alone, it is the thought, the desire of the heart to which he ever hath regard.

Mat 6:9. After this manner therefore pray ye:

Here is a model prayer for you to copy as far as it is suited to your case:

Mat 6:9-13. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

And then, as it there was one part of the prayer that would be sure to arrest the attention of his hearers, namely, that concerning forgiving our debtors, the Saviour makes the following remarks:

Mat 6:14-15. For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Therefore, in order to succeed in prayer, we must have a heart purged from a spirit of revenge and from all unkindness; we must ourselves be loving and forgiving, or we cannot expect that God will hear our supplications when we come to crave his forgiveness.

Mat 6:16. Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast.

They seemed to say to everyone who looked at them, We have been so engrossed with our devotions that we have not found time even to wash our faces. But the Saviour says to his followers, Do not imitate those hypocrites; do not make public our private religious exercises, perform them unto God, and not unto men. As for those hypocrites,

Mat 6:16. Verily I say unto you, They have their reward.

And a poor reward it is.

Mat 6:17-18. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

May God give us that modest, unselfish spirit which lives unto him, and does not want to walk in the sham light of mens esteem! What matters it, after all, what men think of us? The hypocrite proudly boasts if he wins a little praise from his fellows but what is it except so much wind? If all men should speak well of us, all that we should gain would be this, Woe unto you, when all men shall speak well of you, for so did their fathers to the false prophets.

Mat 6:19-20. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: Bbut lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Christ here first teaches us how to pray, and then teaches us how really to live. He turns our thoughts from the object in life which allures and injures so many, but which is, after all, an object unworthy of our search; and he bids us seek something higher and better: Lay up for yourselves treasures in heaven,

Mat 6:21. For where your treasure is there will your heart be also.

It is sure to be so: your heart will follow your treasure. Send it away therefore up to the everlasting hills, lay up treasure in that blessed land before you go there yourself.

Mat 6:22-23. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

If thine eye be brooked up with gold dust, or if thou art living for self and this world, thy whole life will be a dark life, and the whole of thy being will dwell in darkness. But, says someone, may I not live for this world and the next too? listen:

Mat 6:24. No man can serve two masters:

He may serve two individuals, who have conflicting interests but they cannot both be his masters.

Mat 6:24. For either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Either the one or the other will be master, they are so opposed to each other that they will never agree to a divided service. Ye cannot serve God and mammon. It is the Lord Jesus Christ who says this, so do not attempt to do what he declares is impossible.

Mat 6:25. Therefore I say unto you, Take no thought for your life,

It should be, Take no distracting thought for your life,

Mat 6:25. What ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

You are obliged to leave your life with God, why not leave with him all care about your food and your raiment?

Mat 6:26. Behold the fowls of the air: for they sow not, neither do they reap, or gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

Do you believe that, after all your earnest labour and your industry, God will permit you to starve, when these creatures, that labour not, yet are fed?

Mat 6:27-29. Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was never arrayed like one of these.

Christ asks then whether, by taking thought, they can add a single cubit to their lives, for I take his question to mean, whether they could, by any means, make the standard of existence any longer than it was. They could not do so, they could shorten it, and very often, carking care has brought men to their graves. Then Christ bade them note how the lilies grow, so that even Solomon could not excel them for beauty.

Mat 6:30-33. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore, take no thought, saying, What shall we eat? or What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

If you want string and brown paper, you need not go into a shop to buy them, but if you buy certain articles, you get string and brown paper in the bargain. So, when you go to God, seeking first his kingdom and his righteousness, these other things, which are but the packing, as it were, the string and the brown paper, are given to you in the bargain. He who giveth you the golden treasures of heaven will not allow you to want for the copper treasures of earth.

Mat 6:34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

You cannot live in tomorrow, so do not fret about tomorrow. You live in today, so think of today, spend today to Gods glory, and leave the care about tomorrow until tomorrow comes.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 6:5. , …, they love, etc.) and, therefore, make a practice of doing so.- , in the corners) sc. where the streets meet.-, standing) in order that they may be the more conspicuous.

Fuente: Gnomon of the New Testament

reward

i.e. the praise of men.

Fuente: Scofield Reference Bible Notes

when: Mat 7:7, Mat 7:8, Mat 9:38, Mat 21:22, Psa 5:2, Psa 55:17, Pro 15:8, Isa 55:6, Isa 55:7, Jer 29:12, Dan 6:10, Dan 9:4-19, Luk 18:1, Joh 16:24, Eph 6:18, Col 4:2, Col 4:3, 1Th 5:17, Jam 5:15, Jam 5:16

thou shalt not: Mat 6:2, Mat 23:14, Job 27:8-10, Isa 1:15, Luk 18:10, Luk 18:11, Luk 20:47

for: Mat 23:6, Mar 12:38, Luk 11:43

Verily: Mat 6:2, Pro 16:5, Luk 14:12-14, Jam 4:6

Reciprocal: Gen 48:14 – and laid 2Ki 10:16 – Come with me Psa 145:18 – call upon Zec 7:5 – did Mal 1:13 – should I accept Mat 5:12 – for great Mat 6:1 – to be Mat 6:16 – be Mat 18:3 – Verily Mat 21:31 – Verily Mar 14:18 – Verily Luk 5:33 – and make Luk 6:24 – for Luk 8:51 – he suffered Luk 16:15 – Ye Luk 18:12 – fast Joh 7:4 – there Gal 6:12 – as desire Col 3:24 – ye shall Heb 11:6 – a rewarder

Fuente: The Treasury of Scripture Knowledge

6:5

The place of the praying is not what is condemned, but the motive, to be seen, is the thing that is wrong. At any proper time it would be right to pray even on the streets, but it must not be done for show. Have their reward virtually means they may not expect any further reward. (See verse 2.)

Fuente: Combined Bible Commentary

And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

[They love to pray standing in the synagogues, and in the corner of the streets.] 1. They prayed standing, Luk 18:11; Luk 18:13; Mar 11:25. “It is written, ‘And Abraham rose early in the morning at the place where he had stood before the Lord.’ But to stand was nothing else than to pray; as it is said, And Phineas stood and judged.”

“One entereth into the synagogue, and found them standing in prayer.” “Let scholar of the wise men look downwards, when he stands praying.” And to name no more, the same Maimonides asserts these things are required in prayer; that he that prayeth, stand; that he turn his face towards Jerusalem; that he cover his head; and that he fix his eyes downwards.

II. They loved to pray in the synagogues. “He goes to the synagogue to pray.”

“Why do they recite their phylacteries in the synagogue, when they are not bound to do it? R. Josi saith, They do not recite them in the synagogue for that end, that so the whole office of the phylacteries may be performed, but to persevere in prayer. For this recitation was to be said over again, when they came home.”

Rabbenu Asher hath these words: “When any returns home in the evening from the field, let him not say, ‘I will go into my house’; but first let him betake himself to the synagogue: and if he can read, let him read something; if he can recite the traditions, let him recite them. And then let him say over the phylacteries, and pray.”

But that we be not too tedious, even from this very opinion, they were wont to betake themselves to the synagogues, because they were persuaded that the prayers of the synagogue were certainly heard.

III. They prayed in the streets. So Maimonides; “They prayed in the streets on the feasts and public fasts.” “What are the rites of the fasts? They brought out the ark into the streets of the city, and sprinkled ashes upon the ark, and upon the head of the president of the Sanhedrim, and the vice-president; and every one put ashes upon his own head. One of the elders makes this exhortation; ‘It is not said, O brethren, of the Ninevites, that God saw their sackcloth, or their fastings; but, that he saw their works,’ etc. They stand praying, and they set some fit elder before the ark, and he prays four-and-twenty prayers before them.”

But doth our Saviour condemn all prayers in the synagogue? By no means. For he himself prayed in and with the synagogue. Nor did he barely reprove those public prayers in the streets, made by the whole multitude in those great solemnities, but prayers everywhere, both in the synagogues, and the streets, that were made privately, but yet publicly also, and in the sight of all, that thereby he that prayed might get some name and reputation from those that saw him.

I. While public prayers were uttered in the synagogue, it was customary also for those that hunted after vainglory, to mutter private prayers, and such as were different from those of the synagogue, whereby the eyes of all might be the more fixed upon him that prayed.

“Hath not a man prayed his morning prayers? When he goes into the synagogue, does he find them praying the additionary prayer? If he is sure he shall begin and end, so that he may answer ‘Amen’ after the angel of the church, let him say his prayers.”

II. They prayed also by themselves in the streets. “R. Jochanan said, I saw R. Jannai standing and praying in the streets of Tsippor, and going four cubits, and then praying the additionary prayer.”

Two things especially shew their hypocrisy here:

1. That so much provision is made concerning reciting the phylacteries, and the prayers added (that it might be done within the just time), that wheresoever a man had been, when the set time was come, he presently betakes himself to prayers: “A workman, or he that is upon the top of a tree, he that rides on an ass, must immediately come down, and say his prayers,” etc. These are the very instances that the canonists give, which, with more of them, you may find in the tract Beracoth. Hence, therefore, those vainglorious hypocrites got an occasion of boasting themselves. For the hour of the phylacterical prayers being come, their care and endeavour was, to be taken in the streets: whereby the canonical hour compelling them to their prayers in that place, they might be the more seen by all persons, and that the ordinary people might admire and applaud both their zeal and religion. To which hypocritical pride they often added this also, that they used very long pauses, both before they began their prayers, and after they had done them: so that very usually, for three hours together, they were seen in a praying habit and posture. See the Babylonian Talmud. So that the Canonists played the madmen with some reason, when they allowed the space, from the rising of the morning to the third hour of the day, for the phylacterical prayers; because those three-hour praying men scarcely despatched them within less space, pausing one hour before they began prayer, and as much after they were ended.

2. They addicted themselves to ejaculations, prayers, and blessings, upon the sight almost of any thing meeting them either in the streets or in the way. “When one saw a place, wherein some miracle was done for Israel; a place, from whence idolatry was rooted out; or a place, where an idol now was, a short prayer was to be used. When any saw a blackamoor, a dwarf, a crooked, a maimed person, etc. they were to bless. Let him that sees a fair tree, or a beautiful face, bless thus, Blessed be He, who created the beauty of the creature,” etc.

Fuente: Lightfoot Commentary Gospels

Mat 6:5. But when ye pray. The plural form is more correct. That men ought to pray is assumed. Prayerless men cannot consistently praise the Sermon on the Mount and the morality of Jesus of Nazareth. Religion is the backbone of morality; the second table presupposes the first: no love to man without love to God.

Ye shall not be. This neither ought to be nor will be the case, if we are Christs disciples.

They love, not to pray, but to stand and pray, etc., for the praise of men, resulting from the publicity of the places they chose for their pretended devotions. It was right enough to pray in the usual posture, and the synagogues were proper places of devotion; but the standing was of a kind to attract attention. Not posture and place, but spirit and motive are condemned.

In the broad ways. The word here used is not that found in Mat 6:2. The hypocrites would purposely be in such conspicuous places at the fixed hours of prayer. The fashion of airing piety in this way has not died out.

Fuente: A Popular Commentary on the New Testament

Here our Saviour warns his disciples against the same Pharisaical hypocrisy in praying, which he had before reproved in almsgiving. It was lawful to pray in the synagogues, and to pray standing, and that before men; but to do this upon design to be applauded by men, is condemned by Christ. Our business in prayer lies with God; we are not to concern ourselves how men like our performances; it is sufficient if God doth approve and will accept them. To cure the foregoing vanity, Christ directs to secret prayer, in our closets, where God is the witness, and will be the rewarder of our sincerity.

Note, That secret prayer is a commanded and encouraged duty, and when in sincerity performed, shall be attended with a public and glorious reward; Pray to thy Father which is in secret, &c.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 6:5-6. When thou prayest Which, if thou art my disciple indeed, thou wilt often do: thou shalt not be as the hypocrites Praying out of vain ostentation. For they love to pray standing in the synagogues In the sight of numbers of people. Of the synagogues see note on Mat 4:23. And in the corners of the streets Where several ways meet, that they may be seen of men May be beheld by many, and admired as persons of singular piety. Verily, they have their reward

This admiration of those that observe them, is all the reward they ever shall have. But thou, when thou prayest And dost not intend to use a social, but a private means of grace, enter into thy closet Or any other retired apartment; and when thou hast shut thy door To prevent interruption, and to exclude spectators, pray to thy Father which is in secret Perform the duty without noise or show, by which it will appear that thou art influenced by a principle of true piety, by the fear or love of God, and a regard to his will and glory. It must be observed, that Christ does not here condemn all prayer made in places of public worship, seeing both he and his disciples often prayed with the Jews in the synagogues, Luk 4:16; nor any public devotions in the house of God; but, speaking only here of private prayer, he would have that performed agreeably to the nature of it, and so in secret; and condemns them only who affected to do that duty in public places, that others might take notice of them, and regard them as devout religious persons for so doing.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6:5 {2} And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

(2) He rebukes two revolting faults in prayer, ambition, and vain babbling.

Fuente: Geneva Bible Notes

Praying 6:5-15 (cf. Luk 11:1-13)

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus assumed that His disciples would pray, as He assumed they would give alms (Mat 6:2) and fast (Mat 6:16). Again He warned against ostentatious worship. The synagogues and streets were public places where people could practice their righteousness with an audience. The motive is what matters most. Obviously Jesus was not condemning public prayer per se (cf. Mat 15:36; Mat 18:19-20; 1Ti 2:8). Praying out loud was common among the Jews, though one could still pray out loud in a private place. [Note: France, The Gospel . . ., p. 238.]

"The public versus private antithesis is a good test of one’s motives; the person who prays more in public than in private reveals that he is less interested in God’s approval than in human praise." [Note: Carson, "Matthew," p,. 165.]

Jesus alluded to the Septuagint version of Isa 26:20 where the private room is a bedroom (cf. 2Ki 4:33). Any private setting will do. Jesus was not discouraging public praying but praying to be admired for it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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