AUGUSTINE . (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.
PSEUDO-CHRYSOSTOM . 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.
CHRYSOSTOM . He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on to teach how we should pray.
JEROME . This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.
PSEUDO-CHRYSOSTOM . That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.
CYPRIAN . (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 The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates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.
PSEUDO-CHRYSOSTOM . 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.
CASSIAN . (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.
AUGUSTINE . (ubi sup.) Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; (Ps 4:4.) What things ye utter in your hearts, and wherewith ye are pricked in your chambers. The door is the bodily senses; without are all worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.
CYPRIAN . (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.
AUGUSTINE . (ubi sup.) The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.
REMIGIUS . 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.
CHRYSOSTOM . He said not ‘shall freely give thee,’ but, shall reward thee; thus He constitutes Himself your debtor.
6:7–8
7. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
8. Be ye not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him.
AUGUSTINE . (ubi sup.) As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When ye pray, do not ye use many words.
CASSIAN . (Collat. ix. 36.) We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.
AUGUSTINE . (Epist. 130, 10.) Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently shew, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech.
CHRYSOSTOM . Hereby He dissuades from empty speaking in prayer; as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should not be long; long, that is, not in time, but in multitude of words. For it is right that those who ask should persevere in their asking; being instant in prayer, as the Apostle instructs; but does not thereby enjoin us to compose a prayer of ten thousand verses, and speak it all; which He secretly hints at, when He says, Do not ye use many words.
GLOSS . (ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.
AUGUSTINE . (ubi sup.) And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God.
GREGORY . (Mor. xxxiii. 23.) True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.
AUGUSTINE . (ubi sup.) For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him.
JEROME . On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.