Matthew 6:5

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

Do the ears of God wait for sound? How, then, could Jonah's prayer find way out unto heaven from the depth of the whale's belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public?

But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, "made thanksgiving to God.

(Tr. vii. 2.) The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.

(Tr. vii. 20.) What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer.

"And when ye pray," saith He, "ye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. 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."

These too again He calls "hypocrites," and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands. For this was thine own will. Wherefore He said not, "such shall not receive a reward," but, "they have it out:" that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompense that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.

But mark, I pray thee, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.

Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, "Enter into thy closet."

"What then," it may be said, "ought we not to pray in church?" Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good.

It is worth observing in this case also, how exact the definition, which He made when He said, "That they may appear unto men." So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend?

But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, and rendering themselves objects of ridicule both by gesture and voice. Seest thou not that even in a market place, should any one come up doing like this, and begging clamorously, he will drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor?

Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, and with contrition in the mind, and with inward tears.

But art thou pained in mind, and canst not help crying aloud? yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, "Wherefore criest thou unto me." And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet.

Do thou also then groan, even as that holy one, I forbid it not. "Rend," as the prophet commanded, "thine heart, and not thy garments." Out of deeps call upon God, for it is said, "Out of the depths have I cried to Thee, O Lord." From beneath, out of the heart, draw forth a voice, make thy prayer a mystery. Seest thou not that even in the houses of kings all tumult is put away, and great on all sides is the silence? Do thou also therefore, entering as into a palace,-not that on the earth, but what is far more awful than it, that which is in heaven,-show forth great seemliness. Yea, for thou art joined to the choirs of angels, and art in communion with archangels, and art singing with the seraphim. And all these tribes show forth much goodly order, singing with great awe that mystical strain, and their sacred hymns to God, the King of all. With these then mingle thyself, when thou art praying, and emulate their mystical order.

For not unto men art thou praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If thou so pray, great is the reward thou shalt receive.

"For thy Father," saith He, "who seeth in secret, shall reward thee openly."

He said not, "shall freely give thee," but, "shall reward thee;" yea, for He hath made Himself a debtor to thee, and even from this hath honored thee with great honor. For because He Himself is invisible, He would have thy prayer be so likewise.

This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.

(Serm. in Mont. ii. 3.) He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them.

(ubi sup.) Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.

(ubi sup.) The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.

(Collat. ix. 35.) Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.

Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.

"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 received their reward." He also calls those men hypocrites who pretend they are looking to God when in fact they are looking to men; and from men they have received the only reward they will receive.

(non occ.) Solomon says, Before prayer, prepare thy soul. (Ecclus. 18:23.) This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.

Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.

But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, In your Churches bless ye God. (Ps. 68:26.) Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. In the corners of the streets, namely, that they may seem to be praying retiredly; and thus earn a twofold praise, both that they pray, and that they pray in retirement.

He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, that they may be seen of men. He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.

Verily I say unto you, they have received their reward, for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.

That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.

We may also understand by the door of the chamber, the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.

And when ye pray. Above, the Lord showed regarding the work of almsgiving that it should not be done for human glory; here he shows the same regarding prayer, and concerning this he does two things. First, he teaches the manner of praying; secondly, he teaches what should be sought in prayer, at the words Thus therefore shall you pray.

Regarding the first, he does two things: first, he teaches us to avoid in prayer the vanities of the hypocrites; secondly, the vanity of the gentiles, at the words And when you are praying. Regarding the first, he does two things: first, he excludes the unfitting manner of praying; secondly, he sets forth the fitting manner, at the words But thou. He excludes the manner of praying by the example of the hypocrites. Hence, first, he excludes this example; secondly, he explains it; thirdly, he assigns the reason. The second at the words that love; the third: Amen I say to you.

It is quite fitting that after almsgiving he treats of prayer here, because as Sirach (18:23) says, "Before prayer, prepare your soul." For through good works, among which almsgiving is the first, the soul is prepared for prayer: "Let us lift up our hearts" (Lam 3:41), which happens when good works are in harmony.

And it should be noted that the Lord does not urge us to pray but teaches the manner of praying, and this is when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets. By "hypocrites" are understood pretenders who do everything for the sake of human praise; and although this vice is to be avoided in every work, yet especially in prayer, according to Chrysostom, because prayer is a kind of sacrifice that we offer to God from the innermost depths of the heart: "Let my prayer be directed" (Ps 141:2). A sacrifice may not be offered except to God; but it is offered to men if it is done for human glory. Hence such persons are idolaters. The hypocrite is described as to his desire for place throughout the whole passage. As to the first, he says that love. For it sometimes happens that holy men experience some stirring of vainglory, but they are not for this reason in the number of hypocrites unless they do this deliberately: "In the desire of her soul" (Jer 2:24).

And note two kinds of hypocrites who openly seek human glory, namely, those who pray in public places. Hence he says in the synagogues, where there was a gathering of the people. Some pray in private places and from the very avoidance of glory seek glory. For they want to appear to seek what is hidden while they really love what is public, and this is in the synagogues and corners of the streets. For if they truly sought what was hidden, they would not seek the corner of the streets but the privacy of a room. Or we can say that they seek what is openly public. But there are two kinds of public places: one designated for prayer, namely, the "synagogue"; another not designated for prayer, namely, the "corner." And properly a corner is where two lines intersect. Hence "the corners of the streets" are where two streets cross each other so that a crossroads is formed there; and this is very public and not designated for prayer: "The stones of the sanctuary are scattered" (Lam 4:1).

It should also be noted that one of the things that contributes to prayer is humility: "Of the humble and the meek" (Jdt 9:16); "You have regarded my humility" (Ps 31:7); but these stand as though proud. But it seems that it is not forbidden to pray in any place: "I desire that all men pray" (1 Tim 2:8); "In the churches bless the Lord" (Ps 68:26). But it must be said that it is not a sin unless under this intention, that they may be seen by men. And as Chrysostom says, although wishing to be seen by men is harmful in other works, yet it is especially so in prayer, because it harms both as to the end and as to the substance; for even if it is done with good intention, a man can scarcely keep his mind from wandering to various things, and much more so when it is done for the glory of men; and this is that they may be seen. Should one therefore not pray in a public place?

It should be known that God intends to prohibit that manner of praying by which vainglory is fostered, which is never sought except regarding something singular; for when there are many who observe the same practice, glory is not sought from another. Hence the Lord removes the singular manner of praying, namely, that no one should pray in a place not designated for prayer, unless someone is of such authority that he might also lead others to pray. Hence, according to Chrysostom, what he says about the corners should be referred to everything by which you would appear distinct from others with whom you associate.

Amen I say to you. Here he assigns the reason and says two things: reward and their. Each person's reward is that by which he is sustained from his work. Hence, when we do something for the glory of men, the glory of men is our reward, whereas we ought to await the true glory of God; and this is they have received their reward, because they have usurped it: "Whatever a man sows" (Gal 6:7).

(ord.) Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.