But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. In praying, don’t use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. Therefore don’t be like them, for your Father knows what things you need, before you ask him.
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Matthew 6:6-8 sits inside this longer paragraph.
“When you pray, you 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 by men. Most certainly, I tell you, they have received their reward. But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. In praying, don’t use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. Therefore don’t be like them, for your Father knows what things you need, before you ask him. Pray like this: ‘Our Father in heaven, may your name be kept holy. Let your Kingdom come. Let your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also forgive our debtors. Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
Parallel Translations
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But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
In praying, don’t use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking.
Therefore don’t be like them, for your Father knows what things you need, before you ask him.
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But when thou prayest entre into thy chamber and shut thy dore to the and praye to thy father which ys in secrete: and thy father which seith in secret shall rewarde the openly.
And when ye praye bable not moche as the hethe do: for they thincke that they shalbe herde for their moche bablynges sake.
Be ye not lyke them therfore. For youre father knoweth wherof ye haue neade before ye axe of him.
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But when thou prayest, enter into thy chamber and when thou hast shut thy doore, pray vnto thy Father which is in secret, and thy Father which seeth in secret, shall rewarde thee openly.
Also when ye pray, vse no vaine repetitions as the Heathen: for they thinke to be heard for their much babbling.
Be ye not like them therefore: for your Father knoweth whereof ye haue neede, before ye aske of him.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (31)
- 2 Kings 4:33 (v6) He went in therefore, and shut the door on them both, and prayed to Yahweh.
- Matthew 14:23 (v6) After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone.
- Matthew 6:32 (vv7–8) For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things.
- Ecclesiastes 5:2-3 (v7) Don’t be rash with your mouth, and don’t let your heart be hasty to utter anything before God; for God is in heaven, and you on earth.…
- Luke 12:30 (v8) For the nations of the world seek after all of these things, but your Father knows that you need these things.
Show all 30 cross-references
- Isaiah 65:24 (v6) It will happen that before they call, I will answer; and while they are yet speaking, I will hear.
- Philippians 4:6 (v8) In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
- Psalms 34:15 (v6) Yahweh’s eyes are toward the righteous. His ears listen to their cry.
- Acts 9:40 (v6) Peter sent them all out, and knelt down and prayed. Turning to the body, he said, “Tabitha, get up!” She opened her eyes, and when she saw…
- John 16:23-27 (v8) “In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to…
- Isaiah 26:20 (v6) Come, my people, enter into your rooms, and shut your doors behind you. Hide yourself for a little moment, until the indignation is past.
- Matthew 6:18 (v6) so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.
- Ecclesiastes 5:7 (v7) For in the multitude of dreams there are vanities, as well as in many words; but you must fear God.
- Psalms 38:9 (v8) Lord, all my desire is before you. My groaning is not hidden from you.
- Matthew 26:36-39 (v6) Then Jesus came with them to a place called Gethsemane, and said to his disciples, “Sit here, while I go there and pray.” He took with him…
- Psalms 69:17-19 (v8) Don’t hide your face from your servant, for I am in distress. Answer me speedily! Draw near to my soul and redeem it. Ransom me because of…
- Matthew 6:4 (v6) so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.
- Acts 10:9 (v6) Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon.
- Ephesians 3:14 (v6) For this cause, I bow my knees to the Father of our Lord Jesus Christ,
- Genesis 32:24-29 (v6) Jacob was left alone, and wrestled with a man there until the breaking of the day. When he saw that he didn’t prevail against him, the man…
- 1 Kings 18:26-29 (v7) They took the bull which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, “Baal,…
- Acts 10:30 (v6) Cornelius said, “Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before…
- Romans 8:5 (v6) For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the…
- Matthew 26:44 (v7) He left them again, went away, and prayed a third time, saying the same words.
- Daniel 9:18-19 (v7) My God, turn your ear, and hear. Open your eyes, and see our desolations, and the city which is called by your name; for we do not present…
- Matthew 26:42 (v7) Again, a second time he went away, and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be…
- 1 Kings 8:26-54 (v7) “Now therefore, God of Israel, please let your word be verified, which you spoke to your servant David my father. But will God in very deed…
- John 1:48 (v6) Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”
- Acts 19:34 (v7) But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, “Great is Artemis of the Ephesians!”
- Matthew 26:39 (v7) He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me;…
30 distinct cross-references across this passage (31 total citations).
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On v7 Long prayers are not condemned, but vain needless, and…
Long prayers are not condemned, but vain needless, and superstitious.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 6 But thou, when thou prayest, enter into thy…
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.
Ver. 6. But when thou prayest, enter into thy closet, &c.] The proper place for secret prayer (as the family is for private prayer, Act 10:3; Act 10:9, and the church for public, Luk 4:16), that being sequestered from company, we may more fully descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind ( Anima dispersa fit minor): as also for the demonstration of our faith, whereby we believe the omnipresence of God, who seeth in secret and rewardeth openly. Daniel indeed opened his windows, and prayed in an upper room, not to be more secret (as Pintus mistaketh it) but to be more seen; and yet not of vain ostentation, but of zealous and constant profession. The king had forbidden it (so did Henry III, King of France, forbid householders to pray with their famihes), Daniel did it notwithstanding, as beforetime. God must be obeyed rather than men, as not Scripture only, but nature teacheth. {a} He kneeled upon his knees three times a day and prayed; that had been his custom, and should be. David also at morning, at evening, and at noon, called upon God, and had his set times for such devotions. But the devil, as it is probable, 2Sa 12:2, had caused him to come from his trench, and then did presently wound him. He knows well enough that a Christian’s strength lies in his prayer (as Samson’s did in his hair), that it buckleth all our spiritual armour close to us, and makes it useful, that a Christian can never lack help while he can pray, Eph 6:18; as they were wont to say, the pope can never lack money so long as he can hold a pen in his hand to command and send for it: that secret prayer is a soul-fattening exercise, as secret meals, we say, feed the body. The old serpent feels himself charmed and disabled to do hurt by these kinds of duties. They have "poured forth a charm (להש) when thy chastening was upon them," Isa 26:16. Yea, he is deeply wounded and driven out of the field by those arrows of deliverance, as the king of Syria was, 2Ki 13:17, which therefore he keeps (what he can) from being multiplied and enlarged. Fervent prayers are the pillars of smoke wherein the Church ascendeth to God out of the wilderness of this world, and by a humble familiarity converseth, yea, parleyeth with him, {b} as Abram and Moses did (especially when Satan, sin, and conscience accuse), and standeth, as it were, upon interrogatories; such as are those, Rom 8:33-35.
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And when thou hast shut thy door] So to shut out distractions, which yet will grow upon us, do what we can. For though the spirit is willing to wait upon God all the while of the duty, yet the flesh is weak. It being but partly mortified, draws away our thoughts many times; and putteth us to St Paul’s complaint, "When I would do good, evil is present with me," Rom 7:21. Satan also will be jogging and interrupting us; and will needs be talking to us when we are most busily speaking to God, as the Pythoness troubled St Paul as he went to prayer, Act 16:16. Worldly things likewise are so natural to us, and so near our senses, heavenly things are so supernal and supernatural, that we cannot without watching our senses, and travail of soul, stay our spirits long upon them. For help herein, St Augustine telleth us that the ancient Christians of Egypt were wont to use only short and pithy prayers and ejaculations, {c} such as was that of Elijah when he contended with the priests of Baal, charging God (in two words) with the care of his covenant, of his truth, and of his glory. Many other helps there are for the curing and casting out (in a comfortable measure) these by thoughts, these birds that would rob Abraham of his sacrifice; these swarms of Egypt, that our hearts may be as so many Goshens; these creeping things innumerable, as David hath it. This among the rest, that our Saviour here prescribeth, to retire into a secret place, as Abraham did into his grove at Beersheba, planted for the purpose (though that was afterwards abused by the heathens, and therefore forbidden the Israelites, Deu 12:3). Isaac had his oratory in the fields, where he prayed with deep meditation or soliloquy, as the word there signifieth. Rebekah upon the struggling of the babes, "went to inquire of the Lord," Gen 25:22, that is, she went to some secret place to pray, and receive some revelation from God, say Calvin, Musculus, Mercer, others. Jacob had visions of God when he was all alone upon the way; Elijah prayed under the juniper; our Saviour in the garden of Gethsemane, and many times in the mount; Cornelius in some corner of his house; Peter on the leads, {d} where also he fell into an ecstacy or trance, and saw heaven open, his soul was separated (after a sort) from his body for the time, while he was talking with God, he was so transported and carried out of himself, ut caro esset paene nescia carnis, as St Jerome testifieth of certain devout women of his time. For the place we pray in, no matter how mean it be, so it be secret. Where there is a Jeremiah, a Daniel, a Jonas, a dungeon, a lions’ den, a whale’s belly, are goodly oratories. {e} Shut the door to thee, remembering the weakness of thy flesh, and the malice of the devil, watching how to distract thee. Covenant with thy senses, and bind them to the good abearance all the while: look God full in the face, as David did, Psa 57:7, call in and collect and focus thy thoughts, as men do the sunbeams into a burning glass: serve God with thy spirit, as Paul did, Rom 1:9, say, "All that is within me, praise his holy name." Have thy heart at thy right hand, with Solomon’s wise man, lay God’s charge upon it to attend upon him; when it roves and wanders, call it in and chide it; judge and shame thyself for thy distractions, and strive to do better, so shall they never be imputed unto thee, Psa 13:2. To be wholly freed from them is a privilege proper to the estate of perfection. Some diseases will not be cured near home, but men must repair to the bath or city for help. This infirmity is not to be healed till we come to heaven. No shutting of the door will do it, nor anything else, till the everlasting door be opened unto us, till we enter in by the gates into the city of the living God, Rev 21:24.
Pray to thy Father which is in secret] There are no dumb children in God’s house; the least he hath can ask him blessing. All are not alike gifted, but every godly man prayeth unto thee, saith David, Psa 32:6; St Paul was no sooner converted but he was praying presently, Act 9:11. The spirit of grace is the spirit of supplication, and teacheth to cry, "Abba, Father," or Father, Father, Gal 4:5. And this very naming of the name of God in prayer (though it be no more), so it be done in faith, entitles a man to heaven, 2Ti 2:19, if also he depart from iniquity; when such as have the gift of prophecy and of doing miracles shall miscarry, and be turned off at the last day, because workers of iniquity, Mat 7:15-20. And albeit God’s weaker children cannot utter their mind unto him in well couched words and variety of expressions, yet, if their broken language come from a broken heart, it avails more than affectation of rhetoric, without affection of prayer. Men are better pleased with the stammering and lisping of their own little ones than with all the plain speech of all the children in the town besides. Yea, because the soul is sick, the service is twice welcome. As, if a sick child reach us up a thing, we count it more than to send another of a laborious errand. "I will spare them," saith he, "as a man spares his own son that serveth him," Mal 3:17. The business of prayer is more despatched by sighs than speeches, by desires and groans of the heart, to our Father which is in secret, whether we can express them in words or no. "The Spirit also helpeth our infirmities" (he lifteth with us and before us, as the word signifies, συναντιλαμβανεται, Rom 8:26), and maketh intercession in us and for us with groans unutterable. And he that searcheth the hearts knoweth what is the mind of the spirit. As he heareth us without ears, so he understaudeth us without our words. If we can but groan out, Ah, Father, it is an effectual prayer. The voice is not simply required, Joh 4:24. There is a great dispute (saith one) among the schoolmen about the speech of angels; but this they agree in, that one angel speaketh thus to another, when any one hath a conceit in his mind of anything, with a will that another should understand it, and that God should understand it, that is enough for the expression of it. So is it with the spirit of man in speaking to God: for the spirit agreeth to the angels. Yet we must pray for fit words also, Hos 14:2, and strive to be enriched in all utterance, and in all knowledge, 1Co 1:5, get a habit of heavenly mindedness, let the heart meditate a good matter, {f} and then the tongue will be as the pen of a ready writer, Psa 45:1; first prepare the heart, and then stretch out the hands, Job 11:13. The heart should be praying a good while before the tongue; as before the seven trumpets were sounded at the opening of the seventh seal, there was half an hour’s silence in heaven, Rev 8:1-2. And surely if there be an honest heart and a good intention, an ability of prayer usually is in us, though we know it not; as a man may have money about him, and not know so much, till necessity make him willing to search and glad to find it. Remember, however, the promise of the Spirit’s assistance and God’s acceptance, and know, that as in singing, so in praying, the pleasing melody is in the heart, Col 3:16. The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. As the deeper or hollower the belly of the lute or viol is, the pleasanter is the sound; the fleeter, the more grating and harsh in our ears.
And thy Father which seeth in secret] And heareth too: as he did Moses when he cried to God, but said nothing; {Exo 14:15. Moses egit vocis silentio ut corde clamaret. Aug.} and Hannah, when she moved her lips, but uttered not herself in an audible voice, 1Sa 1:13; and Nehemiah, when he lift up his heart to God, as he spake to the king, Neh 2:4; and as he doth still his praying people. His ears are into their prayers, saith St Peter, after David (1Pe 3:12, εις δεησιν αυτων. Psa 34:15), that though their prayers are so weak they cannot ascend to him, he will descend to them. He "hearkened and heard" those good souls in Malachi, {Mal 3:16} as loth to lose any part of their precious language. Thus the eyes of the Lord are upon the righteous (when they are praying especially), and his ears are open to their prayers. He seeth his Church when she is in the clefts of the rocks, Son 2:14; when she is gotten into a corner and praying, he looks upon her with singular delight, and with special intimations of his love (as Ahasuerus dealt with Esther), and saith unto her, as he, "What is thy petition, and it shall be given thee," Ezr 5:3. And oh that every faithful soul, while it is sitting and feasting with God by secret prayer and other holy duties, would bethink itself what special boon it hath to beg, what Haman to hang up, what corruption to be subdued, what grace to be increased, &c. How should they be gratified, and their request granted, even to the whole of God’s kingdom. The truth is, they might have anything: and that which Zedekiah said to his courtiers flatteringly, God performeth to his people really, "The king is not he that can do anything against you," Jer 38:5. Luther was wont to say that prayer was after a sort omnipotent: for whatsoever God can do, that prayer can do. Of Luther himself, for his wrestling with God and prevailing (as he was mighty and happy that way), it was said, That man can have anything at God’s hands. Iste vir potuit quod voluit. De Luthero Justus Jonas.
Will reward you openly] Here in part, hereafter in all perfection. He never said to the house of Israel, Seek ye me in vain, Isa 45:19; "This poor man (for instance) prayed," saith David, pointing to himself, "and the Lord heard him, and delivered him out of all his distresses," Psa 34:6. God is known by hearing of prayers; it is one of his titles, Psa 65:3, it is his praise above all heathen gods, Isa 45:19-20. By this Manasseh knew him to be God, 2Ch 33:13, and all Israel, 1Ki 18:37; 1Ki 18:39, when it came to a matter of competition. "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you," Joh 16:23. If we can find a praying heart, he will find a pitying: if we open our mouths, God will fill them: and he is worthily miserable that will not make himself happy by asking. Of some heathen princes it is said that they never sent away their suitors sad or discontented: this is most true of God; let a man bring right petitions, a clear conscience, faith in the promises, and hope to wait the accomplishment, and he shall not fail of the thing he asketh, or a better: when God denied David the life of the child, but assured him of his salvation, "I shall go to him," &c., 2Sa 12:23. So he denied his mother her particular request for that time, Joh 2:4: and when his disciples asked him a curious question, "Wilt thou at this time restore the kingdom to Israel?" &c., that is not for you to know, saith he; but a better thing I can tell: you shall receive power after that the Holy Ghost is come upon you, Act 1:7-8. But many times God is graciously pleased not only to grant a man’s prayer, but also to fulfil his counsel, Psa 20:4; that is, in that very way and by that very means that his thoughts pitch on. But say he do neither of these; yet the very ability to pray in the Holy Ghost is a sweet and sure sign of salvation, Rom 10:13. And a very grave divine writeth thus: I cannot but prefer faithful prayers for some temporal mercy far before that mercy for which I pray. Yea, I had rather God should give me the gift of prayer than (without that gift) the whole world besides. {g} As for those that are ita congregabiles (saith another divine of good note), so very good fellows that they cannot spare so much time out of company as to seek God apart and to serve him in secret, they sufficiently show themselves thereby to have little fellowship or friendship with God, whom they so seldom come at.
{a} Act 5:29. Sic Socrates in Apologia, respondens, εγω μιν, ω Αθηναιοι, ασπαζαμαι υμας και φιλω. πεισομαι δε τω Θεψ μαλλον η υμιν.
{b} 1Ti 2:1, εντευξεις, parleyings with God. So 1Pe 3:21, επερωτημα, sc. in precibus, quae sunt electorum cum Deo colloquia. Pasor.
{c} Fratres Aegyptiaci brevissimis et raptim eiaculatis orationibus uti voluissent, ne per moras evanesceret et hebetarelur intentio.
{d} Act 9:4; Act 10:10. εκστασις, Quasi semoto ad tempus a corpore animo, cum Deo colloquitur. Beza.
{e} If ye will not hear me out, send me to my prison again among my toads and frogs, which will not interrupt me while I talk with my Lord God.
{f} Verbaque provisam rem non invita sequentur. Horat.
{g} Malo accipere a Deo serias preces quam sine precibus universum hunc mundum. Rolloc. in Joh 6:23.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–7 By this public prayer is not condemned, but secret…
By this public prayer is not condemned, but secret prayer is established, and made every Christian’s duty; and Christians are warned not to think that their duty of prayer is discharged by their going to places of public worship, and praying there: but that which our Saviour here cautions us against is ostentation, by which men may as much offend in their closets as elsewhere. Wherever we pray, we must take heed that our ends be right, that the glory of God be our principal end, and yielding obedience to his command; and there is no better means in order to this than the right setting of God before our eyes, as he that seeth in secret, and knoweth the most secret designs, scopes, and intentions of our hearts, and who, if we thus perform our duty, will reward us of his free grace and mercy; not as persons who by our prayers have merited any thing at his hand, (for what merit can there be in our prayers?) but as having showed our obedience to his will, and in the fulfilling of those many promises which he hath made to those that seek his face for the hearing of their prayers.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v7 A vain-glorious ostentation in prayer was condemned by our…
A vain-glorious ostentation in prayer was condemned by our Saviour in the former verse; here a vain-glorious multiplicity of words, by idle tautologies and impetinent repetitions, is condemned also; after the manner of the heathens, who expected to have their prayers granted by God, for the multiplicity of words used by themselves.
Hence note, That a Christian’s business in prayer being not to inform God (for he knoweth what things we need before we ask him) nor yet to move and persuade God (for he is our Father) it certainly argues an undue apprehension of God, when we lengthen out our prayers with vain repetitions and a multitude of words.
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Yet note, 1. That it is not all repetition of the same words in prayer which Christ here condemns, for he himself prayed thrice, using the same words, that the cup might pass from him.
Nor, 2. Are we to apprehend that prayers continued to a considerable length are forbidden by Christ; for Solomon’s prayer was such, 1 Kings 8. In Neh 9:1-23, it is said, the people confessed, and worshipped for three hours; Christ continued in prayer all night; and the church, Acts 7, made prayers without ceasing for St. Peter’s enlargement.
And we read of St. Paul’s praying night and day, 1Th 3:10, and of his commanding the churches to be instant in prayer, and to continue in prayer. But Christ here condemns prayers lengthened out upon an apprehension that we shall be heard by our much speaking, or can move God by arguments, whilst we continue in our sins. (Dr. Whitby)
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv6–8 But thou, when thou prayest, enter into thy closet,....…
But thou, when thou prayest, enter into thy closet,.... Or "chamber", a secret place, fit for private retirement, meditation, and prayer.
And when thou hast shut thy door; see some such like phrases in Isa 26:20 where they are used to express security, here secrecy. Our Lord does not mean to exclude and condemn public prayer, in joining with few, or more persons, in such service; for he himself directs to it, and approves of it, Mat 18:19 but his view is to instruct persons that they should not only pray in public, but in private also; and especially the latter, which is more suitable and fitting for their particular cases, and less liable to pride, hypocrisy, and vanity.
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Pray to thy Father, which is in secret; who is invisible; not to be seen with the eyes of the body, but to be approached with a true heart, in faith and fear, through his Son Jesus Christ, the only mediator between God and man; and who is the image of the invisible God, and in whom he is pleased to manifest himself to his people, so as he does not unto the world:
and thy Father, which seeth in secret, observes and takes notice of the secret breathings, pantings, desires, and requests of thy heart and lips,
shall reward thee openly, both here and hereafter; by pouring into thy bosom all the good things thou hast been praying for, both for time and eternity. This is agreeable to what the Jews sometimes say,
"that a man ought not to cause his voice to be heard in prayer; but should pray "silently", with a voice that is not heard; and this is the prayer which is daily accepted (g).''
(g) Zohar in Gen. fol. 114. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–8 Enter into thy closet - That is, do it…
Enter into thy closet - That is, do it with as much secrecy as thou canst.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. But thou, when thou prayest] This is…
Verse 6. But thou, when thou prayest] This is a very impressive and emphatic address. But THOU! whosoever thou art, Jew, Pharisee, Christian-enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavour to forget it, with all the affairs which busy and amuse it. Prayer requires retirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, 1Co 3:16. To this closet we ought to retire even in public prayer, and in the midst of company.
Reward thee openly.] What goodness is there equal to this of God to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects' account, even their trust and confidence in begging all things of him!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v7 Mat 6:7-8. When ye pray, use not vain repetitions…
Mat 6:7-8. When ye pray, use not vain repetitions — A multiplicity of words without meaning, or uttered without seriousness, reverence for God, sincerity, or faith. The original word, βαττολογησητε, is derived from βαττος, a stutterer, or foolish talker, and λογος, speech. The former word was the name of a certain prince of the Cyrenæans, who was a stammerer, and also of a babbling foolish poet, who frequently repeated the same things, and whose rhapsodies were full of tautologies. Our interpretation of the words, Use not vain repetitions, Dr. Campbell thinks is too confined, and does not include all that is meant to be signified by our Lord’s expression, which, he says, comprehends “every thing, in words, that may justly be called vain, idle, or foolish.” The word πολυλογια, much speaking, applied to the same fault in the latter part of the verse, is a further elucidation of its meaning. As the heathen do — When invoking their false gods: for they think they shall be heard — In the prayers which they address to them; for their much speaking — Thus we find the priests of Baal crying from morning till noon, O Baal, hear us. Hence it appears, partly at least, what the repetitions were which Christ forbade his disciples to use in their prayers, namely, such as proceeded from an opinion that they should be heard for their much speaking, after the manner of the heathen. This opinion, implying a denial of the power, or the knowledge, or the goodness of God, is highly injurious to him; and therefore repetitions in prayer, flowing from it, are highly culpable, as also is the repeating of any words without meaning them, or the expressing in words any petitions or thanksgivings which do not proceed from the heart. Therefore, we should be extremely careful, in all our prayers, to mean what we say, and to desire what we ask, from the very bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are very common, and a principal cause why so many who profess religion are a disgrace to it. Indeed, all the words in the world, however well chosen and uttered in prayer, are not equivalent to one holy desire; and the very best prayers are but vain repetitions, if they are not the language of the heart. But let it be observed, on the other hand, that repetitions proceeding from a deep sense of our wants, and a vehement desire of divine grace, and the spiritual blessings flowing therefrom, or connected therewith, are by no means prohibited here by the Lord Jesus, otherwise indeed he would condemn his own practice, Mat 26:39-44. For your Father knoweth what things ye have need of before you ask him — We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is to produce such a disposition in us; to exercise our dependance on God; to increase our desire of the things we ask for; to make us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–7 Enter into thy closet - Every Jewish house had…
Enter into thy closet - Every Jewish house had a place for secret devotion. The roofs of their houses were flat places, well adapted for walking, conversation, and meditation. See the notes at Mat 9:2. Professor Hackett (“Illustrations of Scripture,” p. 82) says: “On the roof of the house in which I lodged at Damascus were chambers and rooms along the side and at the corners of the open space or terrace, which constitutes often a sort of upper story. I observed the same thing in connection with other houses.” Over the porch, or entrance of the house, there was frequently a small room of the size of the porch, raised a story above the rest of the house, expressly appropriated for the place of retirement. Here, in secrecy and solitude, the pious Jew might offer his prayers, unseen by any but the Searcher of hearts. To this place, or to some similar place, our Saviour directed his disciples to repair when they wished to hold communion with God. This is the place commonly mentioned in the New Testament as the “upper room,” or the place for secret prayer.
The meaning of the Saviour is, that there should be some place where we may be in secret - where we may be alone with God. There should be some “place” to which we may resort where no ear will hear us but “His” ear, and no eye can see us but His eye. Unless there is such a place, secret prayer will not be long or strictly maintained. It is often said that we have no such place, and can secure none. We are away from home; we are traveling; we are among strangers; we are in stages and steamboats, and how can we find such places of retirement? I answer, the desire to pray, and the love of prayer, will create such places in abundance. The Saviour had all the difficulties which we can have, but yet he lived in the practice of secret prayer. To be alone, he rose up “a great while before day,” and went into a solitary place and prayed, Mar 1:35. With him a grove, a mountain, a garden, furnished such a place, and, though a traveler, and among strangers, and without a house, he lived in the habit of secret prayer. What excuse can they have for not praying who have a home, and who spend the precious hours of the morning in sleep, and who will practice no self-denial that they may be alone with God? O Christian! thy Saviour would have broken in upon these hours, and would have trod his solitary way to the mountain or the grove that he might pray. He did do it. He did it to pray for thee, too indolent and too unconcerned about thy own salvation and that of the world to practice the least self-denial in order to commune with God! How can religion live thus? How can such a soul be saved?
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The Saviour does not specify the times when we should pray in secret. He does not say how often it should be done. The reasons may have been:
(1)That he designed that his religion should be “voluntary,” and there is not a better “test” of true piety than a disposition to engage often in secret prayer. He intended to leave it to his people to show attachment to him by coming to God often, and as often as they chose.
(2)An attempt to specify the times when this should be done would tend to make religion formal and heartless. Mohammed undertook to regulate this, and the consequence is a cold and formal prostration at the appointed hours of prayer all over the land where his religion has spread.
(3)The periods are so numerous, and the seasons for secret prayer vary so much, that it would nor be easy to fix rules when this should be done.
Yet without giving rules, where the Saviour has given none, we may suggest the following as times when secret prayer is proper:
1. In the morning. Nothing can be more appropriate when we have been preserved through the night, and when we are about to enter upon the duties and dangers of another day, than to render to our great Preserver thanks, and to commit ourselves to His fatherly care.
2. In the evening. When the day has closed, what would be more natural than to offer thanksgiving for the mercies of the day, and to implore forgiveness for what we have said or done amiss? And when about to lie down again to sleep, not knowing but it may be our last sleep and that we may awake in eternity, what more proper than to commend ourselves to the care of Him “who never slumbers nor sleeps?”
3. We should pray in times of embarrassment and perplexity. Such times occur in every man’s life, and it is then a privilege and a duty to go to God and seek his direction. In the most difficult and embarrassed time of the American Revolution, Washington was seen to retire to a grove in the vicinity of the camp at Valley Forge. Curiosity led a man to observe him, and the father of his country was seen on his knees supplicating the God of hosts in prayer. Who can tell how much the liberty of this nation is owing to the answer to the secret prayer of Washington?
4. We should pray when we are beset with strong temptations. So the Saviour prayed in the garden of Gethsemane (compare Heb 5:7-8), and so we should pray when we are tempted.
5. We should pray when the Spirit prompts us to pray; when we feel lust like praying; when nothing can satisfy the soul but prayer. Such times occur in the life of every Christian, (and they are “spring-times” of piety - favorable gales to waft us on to heaven. Prayer to the Christian, at such times, is just as congenial as conversation with a friend when the bosom is filled with love; as the society of father, mother, sister, child is, when the heart glows with attachment; as the strains of sweet music are to the ear best attuned to the love of harmony; as the most exquisite poetry is to the heart enamored with the muses; and as the most delicious banquet is to the hungry.
Prayer, then, is the element of being - the breath the vital air; and, then, the Christian must and should pray. He is the most eminent Christian who is most favored with such strong emotions urging him to prayer. The heart is then full; the soul is tender; the sun of glory shines with unusual splendor; no cloud intervenes; the Christian rises above the world, and pants for glory. then we may go to be alone with God. We may enter the closet, and breathe forth our warm desires into his ever-open ear, and He who sees in secret will reward us openly.
In secret - Who is unseen.
Who seeth in secret - Who sees what the human eye cannot see; who sees the real designs and desires of the heart. Prayer should always be offered, remembering that God is acquainted with our real desires; and that it is those real desires, and not the words of prayer, that he will answer.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6–7 Because he who should pray in his chamber, and…
Because he who should pray in his chamber, and at the same time desire it to be known by men, that he might thence receive vain glory, might truly be said to pray in the street, and sound a trumpet before him: whilst he, who though he pray in public, seeks not thence any vain glory, acts the same as if he prayed in his chamber. (Menochius) --- Jesus Christ went up to the temple, to attend public worship on the festival days.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 But thou, when thou prayest, enter into thy closet--a…
But thou, when thou prayest, enter into thy closet--a place of retirement.
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--Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.
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Supplementary Directions and Model Prayer (Mat 6:7-15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–7 6. Closet — The word primarily signifies a locker,…
6. Closet — The word primarily signifies a locker, or fastened store-room. Hence any private close apartment or chamber. Symbol for any secret retreat. But not only may we be in our closet; our closet may be in us. The innermost prayer of the heart, though in a dense crowd, may be truly the closet prayer. Shut thy door — As our Lord is here prescribing a mode of action in opposition to the conduct of the ostentatious hypocrite of his day, he lays a special emphasis upon the particular points of difference. For this reason it is that he specifies the closet and the shutting of the door. These are the symbols of unostentatious devotion. They are not, therefore, to be interpreted materially and mechanically. The pure thought is — Perform thy religious duties for God’s eye and not for man’s.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. closet] A private oratory or place of prayer.…
6. closet] A private oratory or place of prayer. These were usually in the upper part of the house. The Greek word in the original is translated (1) “Secret Chambers,” ch. Mat_24:26; (2) “Storehouse,” Luk_12:24.
pray to thy Father which is in secret] Christ was the first to enjoin clearly secret and silent prayer. Certainly to pray aloud and in public appears to have been the Jewish practice; it is still the practice with the heathen and Mahomedans. The Roman looked with suspicion on private prayer: “quod scire hominem nolunt deo narrant” (Seneca). Cp. Hor. Ep. i. 16. 59–62, where see Macleane’s note. Cp. also Soph. Electra, 638, where Clytemnestra apologises for offering up a secret prayer.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) Enter into thy closet.—Literally, the store-closet of thy…
(6) Enter into thy closet.—Literally, the store-closet of thy house. The principle, as before, is embodied in a rule which startles, and which cannot be binding literally. Not in synagogue or street, nor by the river-side (Act_16:13); not under the fig-tree in the court-yard (Joh_1:50), nor on the housetop where men were wont to pray (Act_10:9)—these might, each and all, present the temptations of publicity—but in the steward’s closet, in the place which seemed to men least likely, which they would count it irreverent to connect with the idea of prayer. The principle thus clothed in paradox is, of course, that personal prayer should be strictly personal and private. Our Lord’s mode of acting on the principle was, it will be remembered, to withdraw from crowds and cities, and to pass the night in prayer on the lonely slopes of the hills of Galilee (Mat_14:23; Mar_6:46; Joh_6:15).
Openly.—Probably, as before, in Mat_6:4, an interpolation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 But thou (emphatic) when thou prayest, enter into thy…
But thou (emphatic) when thou prayest, enter into thy closet, and when thou hast shut thy door, pray, etc. An adaptation of Isa_26:20. (cf. also 2Ki_4:33) The prophet"s language describing the action befitting a time of terror is used by our Lord to express what ought to be the normal practice of each of his followers. Observe that the widow of one of the sons of the prophets so acted when she was about to receive the miraculous supply of oil. (2Ki_4:4, 2Ki_4:5) Closet; Revised Version, inner chamber, more readily suggesting the passage in Isaiah to the English reader. To thy Father which is in secret. Not "which seeth in secret," as in the next clause. The thought here may be partly that to be unseen of men is a help to communion with him who is also unseen by them, but especially that the manner of your actions ought to resemble that of your Father"s, who is himself unseen and works unseen. And thy Father which seeth in secret. You will be no loser, since his eyes pass by nothing, however well concealed it be from the eyes of men. Shall reward thee openly (ver. 4, notes).
Secret prayer.
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These words are not intended to discourage the practice of public worship. The contrast they afford to the ostentatious worship of the Pharisees. makes it clear that our Lord is not alluding to the general prayers of a congregation. For with the synagogue he associates the street corner (ver. 5), thus showing that he is thinking of a man"s personal devotions throughout, although in the case of the Pharisee these are made indecently public, and therefore do not deserve the name "private" which is usually attached to them in contrast with what is called the "public" worship of the Church. The secret prayer in private is commended to us.
I THE CIRCUMSTANCES OF THE PRAYER. Jesus is very explicit in regard to these details, although his object is simply to obtain reality and spirituality of worship, because we are largely influenced by the scenes among which we live. The private chamber and the closed door are necessary for the devotion which Christ approves of.
1. Unostentatiousness. This is readily secured. We cannot think of winning the applause of men when we have shut out all observers. Yet even here the danger may return if we let it he known that we resort to seclusion for prayer. Therefore the very act of retirement should be kept private.
2. Freedom from distraction. The noise and glare of the world are withdrawn, and we are left alone with God. This need not l)e in a room. Christ found it on the mountain.
3. A personal approach to God. Each soul must seek God separately. There is a loneliness of personality, a deep seclusion of the interior life. We do not really pray until we open this up to God.
II THE OBJECT OF THE PRAYER. The end is not secured by the mere act of going into seclusion. We may carry the world into our chamber; and we shall do so if the world is in our hearts. We may not meet God there; and we shall not find him if he is "not in all our thoughts." The accessories are but favourable conditions. Still, we need the spiritual effort of devotion, which is to draw near to our Father the highest act of human experience. When that is truly attained, the accessories cease to be very important. We may find the soul"s secret chamber in the heart of a crowd, while walking through the busy street, or while rushing over the country in a railway carriage full of fellow-travellers, if we can withdraw our minds into inwardness of thought, into the seclusion of private meditation; we have but to shut to the door of observation, and we are alone with God. But this is only possible in proportion as our worship is a really spiritual approach to God. We have just to consider what worship is not a performance, but a communion.
III THE RESULT OF THE PRAYER.
1. Observed by God. He sees in secret. He sees the secret hollowness, vanity, falsehood, and blasphemy that lie behind the decorous worship of ostentation. He also sees the prayer that is but a thought, "Prayer is the soul"s sincere desire, Uttered or unexpressed; 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 glancing of an eye, When none but God is near.
2. Rewarded by God. The reward of prayer is to hear and answer it. We are not to expect to be paid for our goodness in being unostentatious. It is enough that God meets us in secret prayer, that he condescends to respond and to visit our chamber, transforming it into a temple. That is the reward. W.F.A.
The law of personal prayer.
That which relates to the individual. Private prayer. "Prayer is the offering up of our desires to God, for things agreeable to his will, in the Name of Christ, with confession of our sins, and thankful acknowledgment of his mercies." Our Lord assumes that his disciples will recognize the need for private prayer, and feel the impulse to private prayer, as distinct from the claim to join in the public prayers of synagogue and temple. "Come, let us worship and bow down: let us kneel before the Lord our Maker." "Enter into thy closet," etc. Our Lord"s laws for private prayer seem to take a fourfold form.
I HAVE A PLACE. The "closet" here is really the "store-chamber" of the house. Usually a dark closet, in which the articles used by night are stored away by day. In an Eastern house privacy could be secured in it. Our Lord made a place of prayer on the hillside or in the garden. St. Peter made a place of the quiet housetop. Washington was seen to retire daily to a grove in the vicinity of the camp at Valley Forge. The late General Gordon daily put a sign outside his tent to indicate that he wished to be alone for a while. The sailor-boy made a place at the mast-head; the little servant made a place in the coal-cellar. Of this it may be said, "Where there"s a will there"s a way.
II BE ALONE. And feel alone. "Shut the door." "One great advantage of a chamber set apart for prayer is that it keeps us free from many distractions. Our hearts are ready enough of themselves to wander;" and so we need every outward help we can gain. The sense of being undisturbed is most helpful to concentration of thought. Illustrate how God took Moses and Elijah to be "alone with him," before he could speak freely to them. There is nothing so solemnizing as the feeling of being shut up with God.
III SPEAK FREELY. Then we may do so, because there is no one near to hear us, and either admire or reproach us. We can be simply and entirely our own true selves before God. Even in private prayer Easterns spoke aloud ; and for us to do so would give directness, point, and power to our petitions.
IV CHERISH CONFIDENCE. Always keep in mind that you are speaking to the Father, and may have the good child"s assurance. And confidence asks much. John Bunyan tells how beggars used to carry with them a bowl when they went to beg at a house. Some of them brought only small bowls; and so, however rich and bountiful the householder might be, he could not give them more than their bowl could contain; others brought great bowls, and carried them home full. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 Enter into thy closet.
Mat_6:6
Enter into thy closet.
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Private prayer.
I. The nature of prayer.
II. The kind of prayer prescribed-Enter into thy closet.
III. The object of prayer Thy Father.
IV. The reward promised-Reward thee openly. (J. Pollock.)
Closet prayer
I. The duty.
II. The place.
III. The Spirit.
IV. The object.
V. The profit of prayer. (T. Whitelaw, M. A.)
The duty of secret prayer
To press this I offer the following motives:-
1. It is expressly commanded of God.
2. Are not the vows of God upon you for the performance of it?
3. Were ye not baptized in the name of the Father, Son, and Holy Ghost, to worship them, and that in all parts of worship, of which prayer is a principal one?
4. Have not some of you been admitted to the Lords table, when ye professed to renew your baptismal engagements?
5. Have ye not secret sins, secret wants, and secret temptations? And shall ye not have secret prayers adapted to each? (Thomas Boston.)
Secret prayer
I. The duty of secret prayer. All the force of a command. It is more by example than by precept that this duty is enforced in Scripture. Is essential, because we have wants which can be presented before God in no other way. No times are specified for the performance of this duty.
II. The proper Mode and seasons of secret prayer. If possible, a place to which we may retire and be alone with God. Set times. The appropriate seasons-early morning, evening, times of perplexity, etc.
III. The rewards and advantages of secret prayer. Furnishes the best test of piety. What is the open reward? Are you obeying the command? (Dr. A. Barnes.)
Secret prayer
I. Directions.
1. The place. As solitary as possible.
2. The Being. He is in secret-invisible-omniscient. Realization of the Divine presence.
3. The spirit-filial.
II. Encouragements.
1. From the relation which He sustains.
2. From the prerogative which He exerts. He sees the suppliant.
3. From the reward which He bestows, present and future. (Various.)
I. The duty and necessity.
II. The employments and enjoyments.
III. The many advantages.
IV. The lamentable consequences of neglecting secret devotion. (Studies.)
Secret prayer
I. It is a duty.
1. Because it is commanded.
2. Because indispensable to the religious life of the soul.
II. It is a privilege.
1. Because it is communion with God.
2. Because it is priceless and seasonable. It is not like the Roman Porta Santa, which is opened but once in twenty-five years, with grand ceremonies, conducted by the highest dignitaries of the Church.
III. Its practice is commended to us.
1. By example of Christ.
2. By the observance of eminent saints.
IV. Its object.
1. TO be alone with God.
2. To cultivate heart-religion.
3. To obtain needed supplies of grace.
V. Its benefits.
1. Its privacy promotes meditation and heart-scrutiny.
2. It favours the confession of such sins as are individual.
VI. Applications.
1. A command all followers of Christ will obey.
2. Some local inner chamber not necessary. Every man can build a chapel in his breast. (American Homiletic Monthly.)
The secret life of the Christian the most important
The root that produces the beautiful and flourishing tree, with all its spreading branches, verdant leaves, and refreshing fruit, that which gains for it sap, life, vigour, and fruitfulness, is all unseen; and the farther and deeper the roots spread beneath, the more the tree expands above. Christians! if you wish to prosper, if you long to bring forth the fruits of the Spirit, strike your roots wide in private prayer. (Salter.)
The silent influences of secret prayer the most productive
As the tender dew that falls in the silent night makes the grass and herbs and flowers to flourish and grow more abundantly than great showers of rain that fall in the day, so secret prayer will more abundantly cause the sweet herbs of grace and holiness to grow and flourish in the soul, than all those more open, public and visible duties of religion, which too, too often are mingled and mixed with the sun and wind of pride and hypocrisy. (Brooks,)
Closet prayer secret in mode as well as in place
Not like the hen who goes into a secret place to lay her egg, but by her cackling tells all the house where she is, and what she is doing. (Gurnall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv6–8 6. When thou prayest, enter into thy closet. Private…
6. When thou prayest, enter into thy closet. Private devotions are meant, nor is this designed to prohibit prayers in public assemblies. The Lord himself both prayed “in the mountain alone,” in the night alone, and in public in the presence of his disciples. We have records of many prayers offered by the apostles in public assemblies. “Thy closet” may mean any secret place. Peter's closet was on the house-top; the Savior's on a mountain alone.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On vv6–8 The true manner of praying:
The true manner of praying:
v. 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.
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An emphatic contrast, "But thou. " Be as different from these hypocrite’s as possible, lest thy manner of praying savor of their hypocrisy. Christ does not restrict the praying to fixed hours. Whenever you feel the need of communing with God, as often as you wish to be undisturbed with Him alone. For such a purpose a room in the interior of the house or on the housetop, secluded from all interference and intrusion, will be found most appropriate. Christ advises even the shutting of the door to emphasize the intimacy which such a prayer implies. Here, with no one to disturb you, with no one present but Him who is in the secret places, whose omnipresence invites you freely to confide in Him, you may open your heart freely, even in regard to matters which may fitly be hidden before the eyes of the whole world. Every one accustomed to private prayer after this description of the Lord will receive full edification also from the public prayer in home devotions and in congregational worship. His heart has been trained to be centered in the Lord alone and to banish all distracting thoughts Note especially that the Lord emphasizes "thy Father," which tenderly invites and urges childlike trust and confidence. "Though I be a sinner and unworthy still I have here God’s command, which commands me to pray, and His promise that He "will mercifully hear me, not on account of my worthiness, but for the sake of the Lord Christ. With this trust thou canst put away all thoughts and doubts, and kneel down cheerfully and pray, not regarding thy worthiness or un-worthiness, but thy trouble and His word, in which He commands you to put confidence."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 General Information:
General Information:
Jesus is talking to a group of people about how they as individuals should pray. The words "you" and "your" are plural in the first sentence. Within the prayer, the words "you" and "your" are singular and refer to God, "Our Father in heaven." (See: Forms of You)
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Our Father in heaven
This is the beginning of the prayer and how Jesus teaches the people to address God.
Father
This is an important title for God. (See: Translating Son and Father)
may your name be sanctified
Here "your name" refers to God himself. AT: "make everyone honor you" (See: Metonymy)
May your kingdom come
Here "kingdom" refers to God's rule as king. AT: "May you rule over everyone and everything completely" (See: Metonymy)
May your will be done on earth as it is in heaven
This can be stated in active form. AT: "May everything on earth happen in accordance with your will as everything in heaven does" (See: Active or Passive)
translationWords
God the Father
sanctify
kingdom of God
will of God
heaven
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–7 6:6 go away by yourself: Jesus is not prohibiting…
6:6 go away by yourself: Jesus is not prohibiting corporate prayer (see 18:19-20; Luke 11:2-4) but is instructing his followers to avoid using prayer as a means of drawing attention to themselves.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.