Prayer has been a fundamental expression of righteous people's faith in and dependence on Jehovah God in all ages and generations. Abraham prayed to God (Genesis 20:7, 17). Moses prayed to God (Numbers 11:2; 21:7). David prayed to God (2 Samuel 7:18-29; Psalms 51). Solomon prayed to God (1 Kings 8:22-54). Prophets prayed to God (1 Kings 13:1-6). Kings leading reformation prayed to God (2 Chronicles 30:18-20). Ezra (Ezra 10:1), Nehemiah (Nehemiah 1:4, Job (Job 42:8, 10), Isaiah (Isaiah 6:6-8), Jeremiah (Jeremiah 32:16-25), and Daniel (Daniel 9:4) prayed to God. So did Jesus (Matthew 26:36-44), the apostles and earliest Jewish Christians (Acts 4:26-31), and first century gentile Christians (1 Thessalonians 5:17).
This certainly is not given [and is not!] a role call of those who prayed to God. It has one purpose: to make you reflect on the truth that people, including Jesus, in every age and generation prayed to God. Jesus' statement in our text is not a condemnation or repudiation of the role of prayer in people's lives.
Consider the text.
(1) Jews who sought God were not to pray as the hypocrites. Here the concept of hypocrites was not emotionally charged with moral implications. At that time it was a word associated with actors or with those who had no concern for God. It is not unjust to paraphrase Jesus' statement in this way: "Do not pray as if you are acting or as a person concerned with his image but not with God's." The problem Jesus rejected in the text was not prayers that humbled a person before God, but prayers that were unconcerned with God.
The object of the rejected prayers was concern with advancing the image of the person. Personal prayers were prayed publicly to enhance the image of a person as a "deeply religious person," a distinct advantage in a religious society. They prayed to attract human attention/recognition in a religious society. They succeeded! People noticed, were impressed, and praised the prayer for being a devout person. The prayer received what he wanted when he prayed--the attention of people who elevated or underscored their good opinion of the prayer. The prayer sought people's approval, and he received that approval. He was "paid in full." His prayer was not offered to glorify God. Both his prayer and God were merely a means to his objective. This person reached his objective. He should expect nothing from God. He certainly would receive nothing from God.
(2) Jesus urged the Jewish people to pray personal prayers privately. God's awareness of a person's petitions, thanksgiving, or intercessions in no way depended on people hearing those prayers. Even in the most private of circumstances, God heard.
A word of caution: Do not think this matter is so simple as making certain that prayer occurs in private circumstances. Solomon's prayer in the dedication of the temple was certainly public (1 Kings 8:22). Read 1 Kings 8:44-53. Note two things. (1) Note if Israelites were exiled they were to face their land, the city of Jerusalem, and the temple when they prayed. Remember, exiles were often slaves without many choices regarding their worship! (2) Note how often Solomon referred to "Thy people" and used plural pronouns. When Daniel offered his private prayers, he did as Solomon directed exiles to do. His act of prayer was at least visible (Daniel 6:10-16).
The prayer in Acts 1:23-26 was in a group. There is no reason to conclude the prayers offered in Acts 2:41-47 were not in a group context. The prayers in Acts 4:31, 20:36, and 21:5 were definitely in group contexts.
The focus in Matthew 6:5-15 is on the motive in prayer.
(3) Jesus drew a distinct contrast between the prayers in pagan worship [gentile idolatry] and the prayers of God's people. Gentile idolatrous prayer [in some forms] concluded the god or goddess was impressed with the mathematical number of times the prayer was offered. A favorable impression could be generated by offering a petition a number of times. That was in contrast to the impassioned pleas of faith-filled supplication.
There is a distinct difference between meaningless repetition and faith-filled supplication. Repetition for repetition's sake places confidence in numbers. Supplication places confidence in a caring God's deep concern for His children. Supplication permits Christians to express their depth of concern. Unlike many forms of idolatry, Christianity does not have to gain God's attention (read 1 Kings 18:25-39 to see a contrast between a Baal worshipper's concept of gaining divine attention and gaining Jehovah God's attention).
(4) If one expects to receive forgiveness through prayer, he/she must extend forgiveness. A refusal to forgive people separates us from the opportunity to have God respond to our failures against Him with forgiveness. Again, God's follower reflects God's character. Prayer is one avenue of surrender to God's values and character.
In appropriate prayer: (1) The one praying understands he/she is not informing God of a need. Prayer is an expression of confidence that benefits us, not God. (2) The core of appropriate prayer acknowledges God's superiority. (3) It is committed to God's purposes. (4) It understands the prayer is dependent on God. (5) It understands eternal protection from evil's advances are in God's acts.
Through prayer, the human prayer glorifies and elevates God even in moments of distress. Prayer is about human motives, not about establishing a "correct ritualistic process." The person's faith motives make prayer a meaningful expression to God.
For Thought and Discussion
Link to Teacher's Guide
Lesson 4