Matthew 6:5-8


Matt. 6:5-8

And when you pray, you must not be like the hypocrites, for they are fond of praying standing in the synagogues and at the corners of the streets, so that they may be seen by people. This is the truth I tell you–they are paid in full. But when you pray, go into your private room, and shut the door, and pray to your Father who is in secret; and your Father who sees what happens in secret will give you your reward in full. When you pray, do not pile up meaningless phrases, as the Gentiles do, for their idea is that they will be heard because of the length of their words. So, then, do not be like them, for your Father knows the things you need before you ask him.

No nation ever had a higher ideal of prayer than the Jews had; and no religion ever ranked prayer higher in the scale of priorities than the Jews did. “Great is prayer,” said the Rabbis, “greater than all good works.” One of the loveliest things that was ever said about family worship is the Rabbinic saying, “He who prays within his house surrounds it with a wall that is stronger than iron.” The only regret of the Rabbis was that it was not possible to pray all the day long.

But certain faults had crept into the Jewish habits of prayer. It is to be noted that these faults are by no means peculiar to Jewish ideas of prayer; they can and do occur anywhere. And it is to be noted that they could only occur in a community where prayer was taken with the greatest seriousness. They are not the faults of neglect; they are the faults of misguided devotion.

(i) Prayer tended to become formalized. There were two things the daily use of which was prescribed for every Jew.

The first was the Shema (compare HSN8088), which consists of three short passages of scripture–Deut.6:4-9; Deut.11:13-21; Num.15:37-41. Shema is the imperative of the Hebrew word to hear (HSN8085), and the Shema takes its name from the verse which was the essence and center of the whole matter: “Hear, O Israel, the Lord our God is one Lord.”

The full Shema had to be recited by every Jew every morning and every evening. It had to be said as early as possible. It had to be said as soon as the light was strong enough to enable a man to distinguish between blue and white, or, as Rabbi Eliezer said, between blue and green. In any event it had to be said before the third hour, that is, 9 a.m.; and in the evening it had to be said before 9 p.m. If the last possible moment for the saying of the Shema had come, no matter where a man found himself, at home, in the street, at work, in the synagogue, he must stop and say it.

There were many who loved the Shema and who repeated it with reverence and adoration and love; but inevitably there were still more who gabbled their way through it, and went their way. The Shema had every chance of becoming a vain repetition, which men mumbled through like some spell or incantation. We Christians are but ill-qualified to criticise, for everything that has been said about formally gabbling through the Shema can be said about grace before meat in many a family.

The second thing which every Jew must daily repeat was called the Shemoneh ‘Esreh which means The Eighteen. It consisted of eighteen prayers, and was, and still is, an essential part of the synagogue service. In time the prayers became nineteen, but the old name remains. Most of these prayers are quite short, and nearly all of them are very lovely.

The twelfth runs:

“Let Thy mercy, O Lord, be showed upon the upright, the humble, the elders of thy people Israel, and the rest of its teachers; be favourable to the pious strangers amongst us, and to us all. Give thou a good reward to those who sincerely trust in thy name, that our lot may be cast among them in the world to come, that our hope be not deceived. Praised be thou, O Lord, who art the hope and confidence of the faithful.”

The fifth runs:

Bring us back to thy law, O our Father; bring us back, O King, to thy service; bring us back to thee by true repentance. Praised be thou, O Lord who dost accept our repentance,

No Church possesses a more beautiful liturgy than the Shemoneh ‘Esreh The law was that the Jew must recite it three times a day, once in the morning, once in the afternoon, and once in the evening. The same thing happened again. The devout Jew prayed it with loving devotion; but there were many to whom this series of lovely prayers became a gabbled formula. There was even a summary supplied which a man might pray, if he had not the time or the memory to repeat the whole eighteen. The repetition of the Shemoneh ‘Esreh became nothing more than the superstitious incantation of a spell. Again, we Christians are ill-qualified to criticise, for there are many occasions when we do precisely the same with the prayer which taught us to pray.


Matt. 6:5-8 (continued)

(ii) Further, the Jewish liturgy supplied stated prayers for all occasions. There was hardly an event or a sight in life which had not its stated formula of prayer. There was prayer before and after each meal; there were prayers in connection with the light, the fire, the lightning, on seeing the new moon, comets, rain, tempest, at the sight of the sea, lakes, rivers, on receiving good news, on using new furniture, on entering or leaving a city. Everything had its prayer. Clearly there is something infinitely lovely here. It was the intention that every happening in life should be brought into the presence of God.

But just because the prayers were so meticulously prescribed and stated, the whole system lent itself to formalism, and the danger was for the prayers to slip off the tongue with very little meaning. The tendency was glibly to repeat the right prayer at the right time. The great Rabbis knew that and tried to guard against it. “If a man,” they said, “says his prayers, as if to get through a set task, that is no prayer.” “Do not look on prayer as a formal duty, but as an act of humility by which to obtain the mercy of God.” Rabbi Eliezer was so impressed with the danger of formalism that it was his custom to compose one new prayer every day, that his prayer might be always fresh. It is quite clear that this kind of danger is not confined to Jewish religion. Even quiet times which began in devotion can end in the formalism of a rigid and ritualistic timetable.

(iii) Still further, the devout Jew had set times for prayer. The hours were the third, the sixth and the ninth hours, that is, 9 a.m., 12 midday and 3 p.m. In whatever place a man found himself he was bound to pray. Clearly he might be genuinely remembering God, or he might be carrying out an habitual formality. The Mohammedans have the same custom. There is a story of a Mohammedan who was pursuing an enemy with drawn knife to kill him. The muezzin rang out; he stopped, unrolled his prayer mat, knelt and raced through his prayer; and then rose to continue his murderous pursuit. It is a lovely thing that three times a day a man should remember God; but there is very real danger that it may come to no more than this that three times a day a man gabbles his prayers without a thought of God.

(iv) There was a tendency to connect prayer with certain places, and especially with the synagogue. It is undeniably true that there are certain places where God seems very near, but there were certain Rabbis who went the length of saying that prayer was efficacious only if it was offered in the Temple or in the synagogue. So there grew up the custom of going to the Temple at the hours of prayer. In the first days of the Christian Church, even the disciples of Jesus thought in terms like these, for we read of Peter and John going up to the Temple at the hour of prayer (Ac.3:1).

There was a danger here, the danger that a man might come to think of God as being confined to certain holy places and that he might forget that the whole earth is the temple of God. The wisest of the Rabbis saw this danger. They said, “God says to Israel, pray in the synagogue of your city; if you cannot, pray in the field; if you cannot, pray in your house; if you cannot, pray on your bed; if you cannot, commune with your own heart upon your bed, and be still.”

The trouble about any system lies, not in the system, but in the men who use it. A man may make any system of prayer an instrument of devotion or a formality, glibly and unthinkingly to be gone through.

(v) There was amongst the Jews an undoubted tendency towards long prayers. That was a tendency by no means confined to the Jews. In 18th century worship in Scotland length meant devotion. In such a Scottish service there was a verse by verse lecture on scripture which lasted for an hour, and a sermon which lasted for another hour. Prayers were lengthy and extempore. Dr. W. D. Maxwell writes, “The efficacy of prayer was measured by its ardour and its fluency, and not least by its fervid lengthiness.” Rabbi Levi said, “Whoever is long in prayer is heard.” Another saying has it: “Whenever the righteous make their prayer long, their prayer is heard.”

There was–and still is–a kind of subconscious idea that if men batter long enough at God’s door, he will answer; that God can be talked, and even pestered, into condescension. The wisest Rabbis were well aware of this danger. One of them said, “It is forbidden to lengthen out the praise of the Holy One. It says in the Psalms: `Who can utter the mighty doings of the Lord, or show forth all his praise?’ (Ps.106:2). There only he who can may lengthen out and tell his praise–but no one can.” “Let a man’s words before God always be few, as it is said, `Be not rash with your mouth, and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth, therefore let your words be few'” (Ecc.5:2). “The best adoration consists in keeping silence.” It is easy to confound verbosity with piety, and fluency with devotion, and into that mistake many of the Jews fell.


Matt. 6:5-8 (continued)

(vi) There were certain other forms of repetition, which the Jews, like all eastern peoples, were apt to use and to overuse. The eastern peoples had a habit of hypnotising themselves by the endless repetition of one phrase or even of one word. In 1Kgs.18:26 we read how the prophets of Baal cried out, “O Baal answer us,” for the space of half a day. In Ac.19:34 we read how the Ephesian mob, for two hours, kept shouting, “Great is Artemis of the Ephesians.” The Mohammedans will go on repeating the sacred syllable HE for hours on end, running round in circles, until they drive themselves to ecstasy, and finally fall down unconscious in total exhaustion. The Jews did that with the Shema. It is a kind of substitution of self-hypnotism for prayer.

There was another way in which Jewish prayer used repetition. There was an attempt to pile up every possible title and adjective in the address of the prayer to God. One famous prayer begins:

“Blessed, praised, and glorified, exalted, extolled and honoured, magnified and lauded be the name of the Holy One.”

There is one Jewish prayer which actually begins with sixteen different adjectives attached to the name of God. There was a kind of intoxication with words. When a man begins to think more of how he is praying than of what he is praying, his prayer dies upon his lips.

(vii) The final fault which Jesus found with certain of the Jews was that they prayed to be seen of men. The Jewish system of prayer made ostentation very easy. The Jew prayed standing, with hands stretched out, palms upwards, and with head bowed. Prayer had to be said at 9 a.m., 12 midday, and 3 p.m. It had to be said wherever a man might be, and it was easy for a man to make sure that at these hours he was at a busy street comer, or in a crowded city square, so that all the world might see with what devotion he prayed. It was easy for a man to halt on the top step of the entrance to the synagogue, and there pray lengthily and demonstratively, so that all men might admire his exceptional piety. It was easy to put on an act of prayer which all the world might see.

The wisest of the Jewish Rabbis fully understood and unsparingly condemned this attitude. “A man in whom is hypocrisy brings wrath upon the world, and his prayer is not heard.” “Four classes of men do not receive the face of the glory of God–the mockers, the hypocrites, the liars, and the slanderers.” The Rabbis said that no man could pray at all, unless his heart was attuned to pray. They laid it down that for perfect prayer there were necessary an hour of private preparation beforehand, and an hour of meditation afterwards. But the Jewish system of prayer did lend itself to ostentation, if in a man’s heart there was pride.

In effect, Jesus lays down two great rules for prayer.

(i) He insists that all true prayer must be offered to God. The real fault of the people whom Jesus was criticising was that they were praying to men and not to God. A certain great preacher once described an ornate and elaborate prayer offered in a Boston Church as “the most eloquent prayer ever offered to a Boston audience.” The preacher was much more concerned with impressing the congregation than with making contact with God. Whether in public or in private prayer, a man should have no thought in his mind and no desire in his heart but God.

(ii) He insists that we must always remember that the God to whom we pray is a God of love who is more ready to answer than we are to pray. His gifts and his grace have not to be unwillingly extracted from him. We do not come to a God who has to be coaxed, or pestered, or battered into answering our prayers. We come to one whose one wish is to give. When we remember that, it is surely sufficient to go to God with the sigh of desire in our hearts, and on our lips the words, “Thy will be done.”


Back to: Barclay’s Commentary

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