Matthew 6:5–13
Recently we have been going through the Bible Studies on the Sermon on
the Mount the most exciting sermon that Jesus preached. It has inspired many
books. It has inspired many successful prayers. It has guided and is still
guiding Christian living. Our concentration today is on the sixth chapter and
the first 13 verses.
A. Publicity Praying (Matthew 6:5; Luke 18:9-14; Mat.23:13-28; Mark 12:39; Luke 20:46)
Publicity prayer is akin to almsgiving for publicity.
It has the same problem as much religious service today.
The character of this style of praying. “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” (Matthew 6:5;
Luke 18:9-14). The significant characteristic of this style of praying is where
it was done. It was done as publicly as possible. In the synagogues, the prayer
would stand so as to be prominent. In society, the prayer would stop on the
street corners where many people were and then do his praying there.
The cause for this style of praying. “That they may
be seen of men” (Matthew 6:5). This is the same motivation that publicity
in almsgiving had. The Pharisees of Christ’s time loved the externalities of
religion. So they did their praying and almsgiving with as much publicity as
possible—Christ severely condemns such pretentious behavior (Mat.23:13-28). It
is not necessarily wrong to pray in public. The wrong which Christ condemns is
the motive for praying in public, namely, to be seen of men.
The condemnation of this style of praying. “Thou shalt not
be as the hypocrites” (Matthew 6:5). Publicity prayer is especially
condemned by it being forbidden.
The consequences for this style of praying. “Verily I say
unto you, They have their reward” (Matthew 6:5). This phrase “they have their reward” is a
devastating statement. As we noted earlier in the almsgiving section, the
phrase means that all the reward these pretentious prayers are going to get is
the praise or honor men may give them for such praying. Therefore, they will
not get much. They will get no heavenly reward, no lasting reward, no
worthwhile reward.
B. Privacy Praying (Matthew 6:6; Psalm 139:1-4; John 17:1-26; Acts 4:31; 13:1-3)
The private praying advocated by Christ is good
praying. It is just the opposite of publicity praying.
The requirements for private praying. “When thou
prayest, enter into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret” (Matthew 6:6; Psalm 139:1-4). The requirements
for private praying were privacy. This does not mean we are never to pray
publicly. Other Scripture gives examples of public prayer that is acceptable
(John 17:1-26; Acts4:31; 13:1-3). What Christ is speaking of here is instead of
praying in public to be seen of men, we should pray in private where only God
can see. A private place can be anywhere. Here is it called a “closet.” It may be your office or
bedroom or a farmer’s barn—anywhere where a person can get alone with God.
Shutting the door in our text says to make sure you can pray without being
heard which a counter of praying to be heard is.
The rewards for private praying. “Thy Father
which seeth in secret shall reward thee openly” (Matthew 6:6; 7:7-8). You
do not need to be seen of men to gain a reward for your praying. Two things are
said about this reward.
First, the source
of the rewards. “Thy Father.” God
sees all; and if you are praying properly, God will duly reward you.
Second, the site
of the rewards. “Openly.” There is a
day of public vindication coming for all those who are truly God’s people, He
will reward all their prayer and all their effort. The site of the reward may
heaven, but that is the greatest publicity of all.
C. Pagan Praying (Matthew 6:7, 8)
The second form of prayer which Christ condemns in
this section of prayer in the Sermon on the Mount is the praying practice of
pagans—many of these “pagans” are in churches in civilized countries.
The repetition in this style of praying. “When ye pray,
use not vain repetitions, as the heathen do” (Matthew 6:7). The particular
problem sited in this style of praying was “vain
repetitions.” This term “vain
repetitions” does not mean we are not to prayer repeatedly for something.
It means saying the same things over and over without meaning. And in order to
keep track of the number of times they have repeated the prayer, they would use
beads. Both Muslims and Hindus use beads to keep track of their prayers. In the
Roman Catholic Church the beads are called rosary or chaplet.
The reason for this style of praying. “They think
they shall be heard for their much speaking” (Matthew 6:7; 1Kings 18:26-29;
Prov.10:19). The pagans think that such praying impresses God and will be more
likely to be heard. The prophets of Baal did that for a whole day thinking that
Baal would hear them if they repeated their prayers many times over. We certainly do not talk that way to each
other—if we did someone would soon wonder about our sanity.
The rejection of this style
of praying. “Be not ye therefore like unto them; for your Father knoweth what
things ye have need of, before ye ask him” (Matthew 6:8). Both bad forms of
praying were rejected by Christ. The publicity form of praying was rejected by
Christ. The rejection is twofold.
First, the command for the
rejection. “Be not ye therefore like unto
them.” (Eccl.5:2). This is a call to be different from the world in our
praying. Christians should be different from the world. Yet, today it is hard
to distinguish many professing saints, for they look so much like the world.
Second, the cause for the
rejection. “Your Father knoweth what
things ye have need of, before ye ask him.” (Matthew 7:7; Mark 11:23-24; Jer.29:9-11;
John 14:13-14) Using vain repetitions does not help inform
God of your needs. That God knows our need is not a reason for not praying (as
some say) but a reason for confident praying. As we pray to God we show our faith
and dependence on Him. Such praying must be real and genuine, not filled with
such things as “vain repetitions.”
D. Perfect Praying (Matthew 6:9–13)
The fourth form of prayer, of which Christ speaks in
this part about prayer in the Sermon on the Mount, is the second good example
of prayer. It is the great model prayer. This is meant to be a pattern of
perfect praying - “After this manner”
(Matthew 6:9). In this prayer prototype, there are seven things we must cover:
Relationship to
God. “Our Father
which art in heaven” (Matthew 6:9). God is our Father in Heaven.
He is the Person we pray to. It is God, not Mary or an angel. We pray to
God in heaven. Second, the person praying must have a relationship with God or
else he/she would have no right to say “Our
Father” The person praying must be redeemed through faith in Christ
(Rom.5:2).
Reverence for
God. “Hallowed be
thy name” (Matthew 6:9; 1Chronicles16:8-9; Psalm 136:1-9)). This is a fitting
first statement of our prayer each day of this month. The chief aim of every true
believer is to honour God and glorify Him; to sanctify His name. How? Set apart
God’s Name as holy, to be feared and revered. Our praying should be more than
“give me” but should include a prominent desire for God to be honoured.
Reign of God. “Thy kingdom come. Thy will be
done in earth, as it is in heaven” (Matthew 6:10; John 6:38; Luke 22:42). The
Sovereignty of God and the submission of man are clearly seen here. If our
prayer is to be effective and successful, we must submit to do God’s will as it
is done in heaven. How is God’s will done in heaven? Swiftly, unquestioningly
(John 6:38; Luke 22:42)!
Replenishment from God. “Give us this
day our daily bread” (Matthew 6:11; Gen.1:29; John 6:25-27; Mat.4:4; Phil.4:19).
This is a petition for our earthly needs. It involves three things. First, favour.
“Give.” The emphasis on God’s provision is on mercy not merit. Second, faith.
“This day … daily.” This is looking
to God everyday by faith. It is not for a year’s supply but for a day’s supply.
That requires faith. Third, food. “Bread.”
When pray in faith our prayers will be
answered.
Redemption by God. “Forgive us our debts, as we
forgive our debtors” (Matthew 6:12; Psalm 51:1-13; Isa.1:16-18; Dan.9:4-19)
First, the importance
– forgiveness of our sins is of primary importance. He that covereth his sin
shall not prosper…. You will never obtain
forgiveness of your sins from God unless you humble yourself, confess and
forsake your sin. Then see the imperative in the petition. “As we forgive our debtors.” This is not works for salvation, but
language to show the sincerity of our petition. We must come in true
repentance. True repentance will not harbor un-forgiveness of others.
Restraint from God. “Lead us not
into temptation, but deliver us from evil” (Matthew 6:13; Psalm 121:7-8;
John 17:15). What is the expressed desire in this petition? “Lead us not into temptation.” This does
not mean God will lead us to evil and the petition is a request for Him not to
do that—rather it is a negative way of expressing one’s desire to walk a holy
life.
There is also the deliverance. “Deliver
us from evil.” God will deliver us from every evil work.
Respect for God. “For thine is the kingdom, and
the power, and the glory, forever. Amen” (Matthew 9:13). The prayer closes
with great respect for God. The first petition was for the glory of God; the
last words are acknowledgement of the glory of God. Cut the petitions if you
have to but do not cut the praise part of your prayers. The praise here is
excellent. It acknowledges The Sovereignty of God (“thine is the kingdom”), the power of God (“the power”), the magnificence of God (“the glory”), and the eternality of God (“forever”). There is a lot of good theology in this last part of
the prayer. Our prayers should reflect good doctrine or they are not good
prayers.[1]
As we beseech God this month for help and intervention come believing
that He will answer us.
[1]
Butler, J. G. (2008). Analytical Bible
Expositor: Matthew (pp. 95–100). Clinton, IA: LBC Publications.
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