Great Commission Ministry Bible Study 2
The Gospel of Matthew • Sermon • Submitted
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How Not To Pray
How Not To Pray
(contd)
(2) Further, the Jewish method for prayer was prayers for all occasions. There was hardly an event or a sight in life which had not its formula of prayer. There was prayer before and after each meal; there were prayers in connection with the light, the fire and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or 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.
(2) Further, the Jewish method for prayer was prayers for all occasions. There was hardly an event or a sight in life which had not its formula of prayer. There was prayer before and after each meal; there were prayers in connection with the light, the fire and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or 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.
The Gospel of Matthew, Volume 1 How Not to Pray (Matthew 6:5–8 Contd)
(2) 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 and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or 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 intensely recommended and fixed, the whole system given 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.
But just because the prayers were so intensely recommended and fixed, the whole system given 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.
(2) 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 and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or 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.
(3) Still further, devout Jews prayed at regular times, always in the morning and the evening, and sometimes also at noon. Wherever they found themselves, they were bound to pray. Clearly, they might be genuinely remembering God, or they might be carrying out a habitual formality.
(3) Still further, devout Jews prayed at regular times, always in the morning and the evening, and sometimes also at noon. Wherever they found themselves, they were bound to pray. Clearly, they might be genuinely remembering God, or they might be carrying out a habitual formality.
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 223). Edinburgh: Saint Andrew Press.
(3) Still further, devout Jews prayed at regular times, always in the morning and the evening, and sometimes also at noon. Wherever they found themselves, they were bound to pray. Clearly, they might be genuinely remembering God, or they might be carrying out a habitual formality.
Muslims have the same custom. It is a lovely thing that three times a day people should remember God; but there is a real danger that it may come to no more than this—that three times a day the prayers are babble without a thought of God.
Muslims have the same custom. It is a lovely thing that three times a day people should remember God; but there is a real danger that it may come to no more than this—that three times a day the prayers are babble without a thought of God.
(4) 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 to the lengths 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 ().
(4) 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 to the lengths 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 ().
Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 223–224). Edinburgh: Saint Andrew Press.
There was a danger here, the danger that people might come to think of God as being confined to certain holy places and that they 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.’
There was a danger here, the danger that people might come to think of God as being confined to certain holy places and that they 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.’
(4) 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 to the lengths 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 ().
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 224). Edinburgh: Saint Andrew Press.
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There was a danger here, the danger that people might come to think of God as being confined to certain holy places and that they 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 those who use it. It is possible to make any system of prayer an instrument of devotion or a formality, skillfully and unthinkingly to be gone through.
The trouble about any system lies not in the system, but in those who use it. It is possible to make any system of prayer an instrument of devotion or a formality, skillfully and unthinkingly to be gone through.
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 224). Edinburgh: Saint Andrew Press.
(5) There was among the Jews an undoubted tendency towards long prayers. That was a tendency by no means confined to the Jews. In eighteenth-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 spontaneous. The liturgist Dr W. D. Maxwell writes: ‘The efficacy of prayer was measured by its eagerness and its eloquence, and not least by its intensity 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.’
(5) There was among the Jews an undoubted tendency towards long prayers. That was a tendency by no means confined to the Jews. In eighteenth-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 spontaneous. The liturgist Dr W. D. Maxwell writes: ‘The efficacy of prayer was measured by its eagerness and its eloquence, and not least by its intensity 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.’
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 224). Edinburgh: Saint Andrew Press.
(5) There was among the Jews an undoubted tendency towards long prayers. That was a tendency by no means confined to the Jews. In eighteenth-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 spontaneous. The liturgist 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 we pound 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?” []. Theres 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” [].’ ‘The best adoration consists in keeping silence.’ It is easy to confound talkativeness with passion, and eloquence with devotion—and into that mistake many of the Jews fell.
There was—and still is—a kind of subconscious idea that if we pound 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?” []. Theres 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” [].’ ‘The best adoration consists in keeping silence.’ It is easy to confound talkativeness with passion, and eloquence with devotion—and into that mistake many of the Jews fell.
There was—and still is—a kind of subconscious idea that if we 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?” []. 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” [].’ ‘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.
There was—and still is—a kind of subconscious idea that if we 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?” []. 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” [].’ ‘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.
(6) There were certain other forms of repetition, which the Jews, like all people of the middle east, were apt to use and to overuse. People had a habit of hypnotizing themselves by the endless repetition of one phrase or even of one word. In , we read how the prophets of Baal cried out: ‘O Baal answer us’, for the space of half a day. In , we read how the Ephesian mob, for two hours, kept shouting: ‘Great is Artemis of the Ephesians.’ Muslims will go on repeating the sacred syllable HE for hours on end. The Jews did that with the Shema. It is a kind of substitution of self-hypnotism for prayer.
(6) There were certain other forms of repetition, which the Jews, like all people of the middle east, were apt to use and to overuse. People had a habit of hypnotizing themselves by the endless repetition of one phrase or even of one word. In , we read how the prophets of Baal cried out: ‘O Baal answer us’, for the space of half a day. In , we read how the Ephesian mob, for two hours, kept shouting: ‘Great is Artemis of the Ephesians.’ Muslims will go on repeating the sacred syllable HE for hours on end. The Jews did that with the Shema. It is a kind of substitution of self-hypnotism for prayer.
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(6) There were certain other forms of repetition, which the Jews, like all people of the middle east, were apt to use and to overuse. People had a habit of hypnotizing themselves by the endless repetition of one phrase or even of one word. In , we read how the prophets of Baal cried out: ‘O Baal answer us’, for the space of half a day. In , we read how the Ephesian mob, for two hours, kept shouting: ‘Great is Artemis of the Ephesians.’ Muslims will go on repeating the sacred syllable HE for hours on end. 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:
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:
ff
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:
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 226). Edinburgh: Saint Andrew Press.
a
Blessed, praised, and glorified, exalted, extolled and honoured, magnified and bless be the name of the Holy One.
Blessed, praised, and glorified, exalted, extolled and honoured, magnified and bless 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 people begin to think more of how they are praying than of what they are praying, their prayers die upon their lips.
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 people begin to think more of how they are praying than of what they are praying, their prayers die upon their lips.
vv
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 people begin to think more of how they are praying than of what they are praying, their prayers die upon their lips.
(7) The final fault which Jesus found with certain of the Jews was that they prayed in order to be seen. The Jewish system of prayer made impress others very easy. Jews prayed standing, with hands stretched out, palms upwards, and with heads bowed. Prayer had to be said in the morning and in the evening. It had to be said wherever they might be, and it was easy for people to make sure that at these hours they were at a busy street corner, or in a crowded city square, so that all the world might see with what devotion they prayed. It was easy to halt on the top step of the entrance to the synagogue, and there pray lengthily and demonstratively, so that all might admire such exceptional faith. It was easy to put on an act of prayer which all the world might see.
(7) The final fault which Jesus found with certain of the Jews was that they prayed in order to be seen. The Jewish system of prayer made impress others very easy. Jews prayed standing, with hands stretched out, palms upwards, and with heads bowed. Prayer had to be said in the morning and in the evening. It had to be said wherever they might be, and it was easy for people to make sure that at these hours they were at a busy street corner, or in a crowded city square, so that all the world might see with what devotion they prayed. It was easy to halt on the top step of the entrance to the synagogue, and there pray lengthily and demonstratively, so that all might admire such exceptional faith. It was easy to put on an act of prayer which all the world might see.
v
(7) The final fault which Jesus found with certain of the Jews was that they prayed in order to be seen. The Jewish system of prayer made ostentation very easy. Jews prayed standing, with hands stretched out, palms upwards, and with heads bowed. Prayer had to be said in the morning and in the evening. It had to be said wherever they might be, and it was easy for people to make sure that at these hours they were at a busy street corner, or in a crowded city square, so that all the world might see with what devotion they prayed. It was easy to halt on the top step of the entrance to the synagogue, and there pray lengthily and demonstratively, so that all might admire such 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 double dealing 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 impress others if in a person’s heart there was pride.
The wisest of the Jewish Rabbis fully understood and unsparingly condemned this attitude. ‘A man in whom is double dealing 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 impress others if in a person’s heart there was pride.
v
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 person’s heart there was pride.
In effect, Jesus lays down two great rules for prayer.
In effect, Jesus lays down two great rules for prayer.
(1) He insists that all true prayer must be offered to God. The real fault of the people whom Jesus was criticizing was that they were praying to others and not to God. A certain great preacher once described a beautiful 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, we should have no thought in our minds and no desire in our hearts but God.
(1) He insists that all true prayer must be offered to God. The real fault of the people whom Jesus was criticizing was that they were praying to others and not to God. A certain great preacher once described a beautiful 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, we should have no thought in our minds and no desire in our hearts but God.
v
(1) He insists that all true prayer must be offered to God. The real fault of the people whom Jesus was criticizing was that they were praying to others 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, we should have no thought in our minds and no desire in our hearts but God.
(2) 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 influence, 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 cry of desire in our hearts, and on our lips the words ‘Your will be done.’
(2) 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 influence, 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 cry of desire in our hearts, and on our lips the words ‘Your will be done.’
v
(2) 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 ‘Your will be done.’
Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 227). Edinburgh: Saint Andrew Press.