These words are not intended to discourage the practice of public worship. The contrast they afford to the ostentatious worship of the Pharisees. makes it clear that our Lord is not alluding to the general prayers of a congregation. For with the synagogue he associates the street corner (ver. 5), thus showing that he is thinking of a man's personal devotions throughout, although in the case of the Pharisee these are made indecently public, and therefore do not deserve the name "private" which is usually attached to them in contrast with what is called the "public" worship of the Church. The secret prayer in private is commended to us.

I. THE CIRCUMSTANCES OF THE PRAYER. Jesus is very explicit in regard to these details, although his object is simply to obtain reality and spirituality of worship, because we are largely influenced by the scenes among which we live. The private chamber and the closed door are necessary for the devotion which Christ approves of.

1. Unostentatiousness. This is readily secured. We cannot think of winning the applause of men when we have shut out all observers. Yet even here the danger may return if we let it he known that we resort to seclusion for prayer. Therefore the very act of retirement should be kept private.

2. Freedom from distraction. The noise and glare of the world are withdrawn, and we are left alone with God. This need not l)e in a room. Christ found it on the mountain.

3. A personal approach to God. Each soul must seek God separately. There is a loneliness of personality, a deep seclusion of the interior life. We do not really pray until we open this up to God.

II. THE OBJECT OF THE PRAYER. The end is not secured by the mere act of going into seclusion. We may carry the world into our chamber; and we shall do so if the world is in our hearts. We may not meet God there; and we shall not find him if he is "not in all our thoughts." The accessories are but favourable conditions. Still, we need the spiritual effort of devotion, which is to draw near to our Father - the highest act of human experience. When that is truly attained, the accessories cease to be very important. We may find the soul's secret chamber in the heart of a crowd, while walking through the busy street, or while rushing over the country in a railway carriage full of fellow-travellers, if we can withdraw our minds into inwardness of thought, into the seclusion of private meditation; we have but to shut to the door of observation, and we are alone with God. But this is only possible in proportion as our worship is a really spiritual approach to God. We have just to consider what worship is - not a performance, but a communion.

III. THE RESULT OF THE PRAYER.

1. Observed by God. He sees in secret. He sees the secret hollowness, vanity, falsehood, and blasphemy that lie behind the decorous worship of ostentation. He also sees the prayer that is but a thought,

"Prayer is the soul's sincere desire,
Uttered or unexpressed;
The motion of a hidden fire
That trembles in the breast.

Prayer is the burden of a sigh,
The falling of a tear;
The upward glancing of an eye,
When none but God is near."

2. Rewarded by God. The reward of prayer is to hear and answer it. We are not to expect to be paid for our goodness in being unostentatious. It is enough that God meets us in secret prayer, that he condescends to respond and to visit our chamber, transforming it into a temple. That is the reward. - W.F.A.

I. The NATURE of prayer.

II. The KIND of prayer prescribed — "Enter into thy closet."

III. The OBJECT of prayer" Thy Father."

IV. The REWARD promised — "Reward thee openly."

(J. Pollock.)

I. The duty.

II. The place.

III. The Spirit.

IV. The object.

V. The profit of prayer.

(T. Whitelaw, M. A.)

To press this I offer the following motives: —

1. It is expressly commanded of God.

2. Are not the vows of God upon you for the performance of it?

3. Were ye not baptized in the name of the Father, Son, and Holy Ghost, to worship them, and that in all parts of worship, of which prayer is a principal one?

4. Have not some of you been admitted to the Lord's table, when ye professed to renew your baptismal engagements?

5. Have ye not secret sins, secret wants, and secret temptations? And shall ye not have secret prayers adapted to each?

(Thomas Boston.)

I. The DUTY of secret prayer. All the force of a command. It is more by example than by precept that this duty is enforced in Scripture. Is essential, because we have wants which can be presented before God in no other way. .No times are specified for the performance of this duty.

II. The proper MODE AND SEASON'S of secret prayer. If possible, a place to which we may retire and be alone with God. Set times. The appropriate seasons — early morning, evening, times of perplexity, etc.

III. The REWARDS AND ADVANTAGES of secret prayer. Furnishes the best test of piety. What is the "open reward"? Are you obeying the command?

(Dr. A. Barnes.)

I. DIRECTIONS.

1. The place. As solitary as possible.

2. The Being. He is in secret — invisible — omniscient. Realization of the Divine presence.

3. The spirit — filial.

II. ENCOURAGEMENTS.

1. From the relation which He sustains.

2. From the prerogative which He exerts. He sees the suppliant.

3. From the reward which He bestows, present and future.

(Various.)

I. The duty and necessity.

II. The employments and enjoyments.

III. The many advantages.

IV. The lamentable consequences of neglecting secret devotion.

(Studies.)

I. It is a DUTY.

1. Because it is commanded.

2. Because indispensable to the religious life of the soul.

II. It is a PRIVILEGE.

1. Because it is communion with God.

2. Because it is priceless and seasonable. It is not like the Roman Porta Santa, which is opened but once in twenty-five years, with grand ceremonies, conducted by the highest dignitaries of the Church.

III. Its PRACTICE IS COMMENDED TO US.

1. By example of Christ.

2. By the observance of eminent saints.

IV. Its OBJECT.

1. TO be alone with God.

2. To cultivate heart-religion.

3. To obtain needed supplies of grace.

V. Its BENEFITS.

1. Its privacy promotes meditation and heart-scrutiny.

2. It favours the confession of such sins as are individual.

VI. APPLICATIONS.

1. A command all followers of Christ will obey.

2. Some local "inner chamber not necessary." Every man can build a chapel in his breast.

(American Homiletic Monthly.)

The root that produces the beautiful and flourishing tree, with all its spreading branches, verdant leaves, and refreshing fruit, that which gains for it sap, life, vigour, and fruitfulness, is all unseen; and the farther and deeper the roots spread beneath, the more the tree expands above. Christians! if you wish to prosper, if you long to bring forth the fruits of the Spirit, strike your roots wide in private prayer.

(Salter.)

e: — As the tender dew that falls in the silent night makes the grass and herbs and flowers to flourish and grow more abundantly than great showers of rain that fall in the day, so secret prayer will more abundantly cause the sweet herbs of grace and holiness to grow and flourish in the soul, than all those more open, public and visible duties of religion, which too, too often are mingled and mixed with the sun and wind of pride and hypocrisy.

(Brooks,)

Not like the hen who goes into a secret place to lay her egg, but by her cackling tells all the house where she is, and what she is doing.

(Gurnall.)

Jesus, SolomonGalileeChamber, Close, Closet, Door, Enter, Hast, Inner, Manifestly, Mayest, Openly, Prayer, Prayest, Private, Recompense, Render, Reward, Room, Secret, Seeing, Sees, Shut, Shutting, Unseen, Whenever1. Giving to the Needy
5. The Lord's Prayer
16. Proper Fasting
19. Store up Treasures in Heaven
25. Do Not Worry
33. but seek God's kingdom.

Matthew 6:6

     5299   door
     5707   male and female
     5901   loneliness
     8328   quietness
     8603   prayer, relationship with God
     8626   worship, places

Matthew 6:1-6

     5941   secrecy

Matthew 6:1-8

     8332   reputation

Matthew 6:1-18

     5909   motives, importance

Matthew 6:1-21

     1660   Sermon on the Mount

Matthew 6:5-6

     5873   habits
     5921   privacy
     8239   earnestness

Matthew 6:5-8

     8620   prayer, practicalities

Matthew 6:5-15

     2360   Christ, prayers of

Matthew 6:6-9

     8136   knowing God, effects

The Distracted Mind
Eversley. 1871. Matthew vi. 34. "Take no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Scholars will tell you that the words "take no thought" do not exactly express our Lord's meaning in this text. That they should rather stand, "Be not anxious about to-morrow." And doubtless they are right on the whole. But the truth is, that we have no word in English which exactly expresses the Greek word which St Matthew …
Charles Kingsley—All Saints' Day and Other Sermons

The Lord's Prayer
Windsor Castle, 1867. Chester Cathedral, 1870. Matthew vi. 9, 10. "After this manner, therefore, pray ye, Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven." Let us think for a while on these great words. Let us remember that some day or other they will certainly be fulfilled. Let us remember that Christ would not have bidden us use them, unless He intended that they should be fulfilled. And let us remember, likewise, that …
Charles Kingsley—All Saints' Day and Other Sermons

June 16. "Ye Cannot Serve God and Mammon" (Matt. vi. 24).
"Ye cannot serve God and Mammon" (Matt. vi. 24). He does not say ye cannot very well serve God and mammon, but ye cannot serve two masters at all. Ye shall be sure to end by serving one. The man who thinks he is serving God a little is deceived; he is not serving God. God will not have his service. The devil will monopolize him before he gets through. A divided heart loses both worlds. Saul tried it. Balaam tried it. Judas tried it, and they all made a desperate failure. Mary had but one choice. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 27. "Take no Thought for Your Life" (Matt. vi. 25).
"Take no thought for your life" (Matt. vi. 25). Still the Lord is using the things that are despised. The very names of Nazarene and Christian were once epithets of contempt. No man can have God's highest thought and be popular with his immediate generation. The most abused men are often most used. There are far greater calamities than to be unpopular and misunderstood. There are far worse things than to be found in the minority. Many of God's greatest blessings are lying behind the devil's scarecrows …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 21. "Consider the Lilies How they Grow" (Matt. vi. 28).
"Consider the lilies how they grow" (Matt. vi. 28). It is said that a little fellow was found one day by his mother, standing by a tall sunflower, with his feet stuck in the ground. When asked by her, "What in the world are you doing there?" he naively answered, "Why, I am trying to grow to be a man." His mother laughed heartily at the idea of his getting planted in the ground in order to grow, like the sunflower, and then, patting him gently on the head, "Why, Harry, that is not the way to grow. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 10. "Your Heavenly Father Knoweth Ye have Need" (Matt. vi. 32).
"Your heavenly Father knoweth ye have need" (Matt. vi. 32). Christ makes no less of our trust for temporal things than He does for spiritual things. He places a good deal of emphasis upon it. Why? Simply because it is harder to trust God for them. In spiritual matters we can fool ourselves, and think that we are trusting when we are not; but we cannot do so about rent and food, and the needs of our body. They must come or our faith fails. It is easy to say that we trust Him in things that are a long …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 12. "But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You" (Matt. vi. 33).
"But seek ye first the Kingdom of God, and His righteousness, and all these things shall be added unto you" (Matt. vi. 33). For every heart that is seeking anything from the Lord this is a good watchword. That very thing, or the desire for it, may unconsciously separate you from the Lord, or at least from the singleness of your purpose unto Him. The thing we desire may be a right thing, but we may desire it in a distrusting and selfish spirit. Let us commit it to Him, and not cease to believe for …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Consider the Lilies of the Field
(Preached on Easter Day, 1867.) MATTHEW vi. 26, 28, 29. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? . . . And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. What has this text to do with Easter-day? Let us think …
Charles Kingsley—Discipline and Other Sermons

'Thy Kingdom Come'
'Thy kingdom come.--MATT. vi. 10. 'The Lord reigneth, let the earth be glad'; 'The Lord reigneth, let the people tremble,' was the burden of Jewish psalmist and prophet from the first to the last. They have no doubt of His present dominion. Neither man's forgetfulness and man's rebellion, nor all the dark crosses and woes of the world, can disturb their conviction that He is then and for ever the sole Lord. The kingdom is come, then. Yet John the Baptist broke the slumbers of that degenerate people …
Alexander Maclaren—Expositions of Holy Scripture

'Thy Will be Done'
'Thy will be done in earth, as it is in heaven.'--MATT. vi. 10. It makes all the difference whether the thought of the name, or that of the will, of God be the prominent one. If men begin with the will, then their religion will be slavish, a dull, sullen resignation, or a painful, weary round of unwelcome duties and reluctant abstainings. The will of an unknown God will be in their thoughts a dark and tyrannous necessity, a mysterious, inscrutable force, which rules by virtue of being stronger, and …
Alexander Maclaren—Expositions of Holy Scripture

The Cry for Bread
'Give us this day our daily bread.'--MATT. vi. 11. What a contrast there is between the two consecutive petitions, Thy will be done, and Give us this day! The one is so comprehensive, the other so narrow; the one loses self in the wide prospect of an obedient world, the other is engrossed with personal wants; the one rises to such a lofty, ideal height, the other is dragged down to the lowest animal wants. And yet this apparent bathos is apparent only, and the fact that so narrow and earthly a petition …
Alexander Maclaren—Expositions of Holy Scripture

'Forgive us Our Debts'
'Forgive us our debts, as we forgive our debtors.'--MATT. vi. 12. The sequence of the petitions in the second half of the Lord's Prayer suggests that every man who needs to pray for daily bread needs also to pray for daily forgiveness. The supplication for the supply of our bodily needs precedes the others, because it deals with a need which is fundamental indeed, but of less importance than those which prompt the subsequent petitions. God made us to need bread, we have made ourselves to need pardon. …
Alexander Maclaren—Expositions of Holy Scripture

'Lead us not into Temptation'
'And lead us not into temptation.'--MATT. vi. 13. The petition of the previous clause has to do with the past, this with the future; the one is the confession of sin, the other the supplication which comes from the consciousness of weakness. The best man needs both. Forgiveness does not break the bonds of evil by which we are held. But forgiveness increases our consciousness of weakness, and in the new desire which comes from it to walk in holiness, we are first rightly aware of the strength and …
Alexander Maclaren—Expositions of Holy Scripture

'Deliver us from Evil'
'But deliver us from evil.'--MATT. vi. 13. The two halves of this prayer are like a calm sky with stars shining silently in its steadfast blue, and a troubled earth beneath, where storms sweep, and changes come, and tears are ever being shed. The one is so tranquil, the other so full of woe and want. What a dark picture of human conditions lies beneath the petitions of this second half! Hunger and sin and temptation, and wider still, that tragic word which includes them all--evil. Forgiveness and …
Alexander Maclaren—Expositions of Holy Scripture

'Thine is the Kingdom'
'Thine is the kingdom, and the power, and the glory, for ever. Amen.' MATT. vi. 13. There is no reason to suppose that this doxology was spoken by Christ. It does not occur in any of the oldest and most authoritative manuscripts of Matthew's Gospel. It does not seem to have been known to the earliest Christian writers. Long association has for us intertwined the words inextricably with our Lord's Prayer, and it is a wound to reverential feeling to strike out what so many generations have used in …
Alexander Maclaren—Expositions of Holy Scripture

Hearts and Treasures
'For where your treasure is, there will your heart be also.'--MATT. vi. 21. 'Your treasure' is probably not the same as your neighbour's. It is yours, whether you possess it or not, because you love it. For what our Lord means here by 'treasure' is not merely money, or material good, but whatever each man thinks best, that which he most eagerly strives to attain, that which he most dreads to lose, that which, if he has, he thinks he will be blessed, that which, if he has it not, he knows he is discontented. …
Alexander Maclaren—Expositions of Holy Scripture

Solitary Prayer
'Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret,'--MATT. vi. 6. An old heathen who had come to a certain extent under the influence of Christ, called prayer 'the flight of the solitary to the Solitary.' There is a deep truth in that, though not all the truth. Prayer is not only the most intensely individual act that a man can perform, but it is also the highest social act. Christ came not to carry solitary souls by a solitary pathway to heaven, but …
Alexander Maclaren—Expositions of Holy Scripture

The Structure of the Lord's Prayer
'After this manner therefore pray ye.'--MATT. vi. 9. 'After this manner' may or may not imply that Christ meant this prayer to be a form, but He certainly meant it for a model. And they who drink in its spirit, and pray, seeking God's glory before their own satisfaction, and, while trustfully asking from His hand their daily bread, rise quickly to implore the supply of their spiritual hunger, do pray after this manner,' whether they use these words or no. All begins with the recognition of the Fatherhood …
Alexander Maclaren—Expositions of Holy Scripture

'Our Father'
'Our Father which art in heaven.'--Matt. vi. 9. The words of Christ, like the works of God, are inexhaustible. Their depth is concealed beneath an apparent simplicity which the child and the savage can understand. But as we gaze upon them and try to fathom all their meaning, they open as the skies above us do when we look steadily into their blue chambers, or as the sea at our feet does when we bend over to pierce its clear obscure. The poorest and weakest learns from them the lesson of divine love …
Alexander Maclaren—Expositions of Holy Scripture

'Hallowed be Thy Name'
'Hallowed be Thy name.'--Matt. vi. 9. Name is character so far as revealed. I. What is meaning of Petition? Hallowed means to make holy; or to show as holy; or to regard as holy. The second of these is God's hallowing of His Name. The third is men's. The prayer asks that God would so act as to show the holiness of His character, and that men, one and all, may see the holiness of His character. i.e. Hallowed by divine self-revelation. Hallowed by human recognition. Hallowed by human adoration and …
Alexander Maclaren—Expositions of Holy Scripture

Trumpets and Street Corners
'Take heed that ye do nob your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth; 4. That thine alms may be in secret: and thy Father, which seeth in secret, …
Alexander Maclaren—Expositions of Holy Scripture

Fasting
'Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17. But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.'--MATT. vi. 16-18. Fasting has gone out of fashion now, but in Christ's time it went along …
Alexander Maclaren—Expositions of Holy Scripture

Two Kinds of Treasure
'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in heaven.'--MATT. vi. 19-20. The connection with the previous part is twofold. The warning against hypocritical fastings and formalism leads to the warning against worldly-mindedness and avarice. For what worldly-mindedness is greater than that which prostitutes even religious acts to worldly advantage, and is laying up treasure of …
Alexander Maclaren—Expositions of Holy Scripture

Anxious Care
'Ye cannot serve God and Mammon. 25. Therefore I say unto you. Take no thought for your life.'--Matt. vi. 24-25. Foresight and foreboding are two very different things. It is not that the one is the exaggeration of the other, but the one is opposed to the other. The more a man looks forward in the exercise of foresight, the less he does so in the exercise of foreboding. And the more he is tortured by anxious thoughts about a possible future, the less clear vision has he of a likely future, and the …
Alexander Maclaren—Expositions of Holy Scripture

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