Matthew 6:5-8: pray in secret, and not with vain repetitions

c. 198–203 · Tertullian, On Prayer (De oratione) 1

“He who is from the earth,” says John, “speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen.” And what is the Lord Christ’s—as this method of praying is—that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man’s faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity—and let this make for the third grade of wisdom—is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel.

c. 251–252 · Cyprian of Carthage, On the Lord's Prayer (De dominica oratione) 4

We must please the divine eyes both with the habit of body and with the measure of voice. For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret—in hidden and remote places, in our very bed-chambers—which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?” And again: “The eyes of the Lord are in every place, beholding the evil and the good.” And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline—not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?” And in another place: “And all the churches shall know that I am He that searcheth the hearts and reins.”

c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 19.3

“What then,” it may be said, “ought we not to pray in church?” Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good. It is worth observing in this case also, how exact the definition, which He made when He said, “That they may appear unto men.” So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind.

c. 393–395 · Augustine of Hippo, Our Lord's Sermon on the Mount (De sermone Domini in monte) 2.3.10

“And when ye pray,” says He, “ye shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.” And here also it is not the being seen of men that is wrong, but doing these things for the purpose of being seen of men; and it is superfluous to make the same remark so often, since there is just one rule to be kept, from which we learn that what we should dread and avoid is not that men know these things, but that they be done with this intent, that the fruit of pleasing men should be sought after in them. Our Lord Himself, too, preserves the same words, when He adds similarly, “Verily I say unto you, They have received their reward;” hereby showing that He forbids this,—the striving after that reward in which fools delight when they are praised by men.

c. 426–429 · John Cassian, Conferences (Conlationes) 9.35

Before all things however we ought most carefully to observe the Evangelic precept, which tells us to enter into our chamber and shut the door and pray to our Father, which may be fulfilled by us as follows: We pray within our chamber, when removing our hearts inwardly from the din of all thoughts and anxieties, we disclose our prayers in secret and in closest intercourse to the Lord. We pray with closed doors when with closed lips and complete silence we pray to the searcher not of words but of hearts. We pray in secret when from the heart and fervent mind we disclose our petitions to God alone, so that no hostile powers are even able to discover the character of our petition. Wherefore we should pray in complete silence, not only to avoid distracting the brethren standing near by our whispers or louder utterances, and disturbing the thoughts of those who are praying, but also that the purport of our petition may be concealed from our enemies who are especially on the watch against us while we are praying.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.6.5

To express it in a few words, whether a man prays alone, or in the presence of others, he ought to have the same feelings, as if he were shut up in his closet, and had no other witness but God. When Christ says, thy Father shall reward thee, he declares plainly that all the reward, which is promised to us in any part of Scripture, is not paid as a debt, but is a free gift.

1605–1610 · Johann Arndt, True Christianity 2.36

Isa. 41:10. In consideration of his presence, we may with assurance call upon him in all places, and upon all occasions. For though our Saviour tells us, “Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret, shall reward thee openly” (Matt. 6:6): yet we are to consider, that these words were spoken against the hypocrites of those times, who, from a vain ostentation, used to pray standing in the synagogues, and in the corners of the street; but they are by no means binding on any man to pray in any one particular place. 9. We read of the patriarch Isaac (Gen. 24:63), that he went out at the eventide into the field to meditate. And it is plain (Luke 6:12), that our blessed Lord went alone “into a mountain to pray, and continued all night in prayer to God.” We may, therefore, in all places, and at any time, pray to God; but more especially when we are alone, and not disturbed by the conversation of others. Let us continually stir ourselves up to this divine conversation with God, remembering the words of the Psalmist, “Thou art near, O Lord.” Now if this be true, as it most certainly is, we cannot do better than to be often conversing with him; according to that Scripture, “Call ye upon him while he is near.”

1651–1677 · Thomas Manton, Works, vol. II Several Discourses Tending to Promote Peace and Holiness Among Christians to Which Are, A Description of the True Circumcision

There are many disputes about praying in families, though those that take their daily bread should seek God together; but there can be no dispute about praying in secret, for the precept that requireth prayer first falleth upon single persons before it falleth upon families and churches: 1 Thes. v. 17, ‘Pray without ceasing.’ This cannot concern families and churches; they are done at stated times, when they can conveniently meet; but every man in secret is to be often with God. Christ was often alone: Mark i. 35, ‘He went out into a solitary place, and there prayed.’ Surely Christ had not such need to pray as we have, nor such need of retirement, his love to God being always fervent, and so in no danger of distraction. God poured out the Spirit that we might go apart and mourn over soul-distempers, Zech. xii. 10-14. Now, God’s precious gifts are not given in vain. So, Acts x. 2, Cornelius ‘prayed to God alway.’ Therefore, certainly, secret prayer is a necessary duty of God’s worship, to be observed by all that acknowledge God to be God, and the world to be ruled by his providence, or themselves to have any need of his grace and pardon, or hope for anything from him in the world to come. Therefore, if you have any sense of religion, or think you have any need of particular commerce with God, you should make conscience of secret prayer.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 12. DIRECTION XI.—SECOND GENERAL PART. [How to perform the duty commanded—a

Let it be true secret prayer, and not have its name for naught. Take heed no noise be heard abroad of what thou dost in secret. ‘Enter into thy closet,’ said Christ, ‘and when thou hast shut thy door, pray.’ Be sure thou shuttest it so close that no wind of vainglory comes in. Rather than there should, shut the door of thy lips as well as of thy closet; God can hear though thy mouth delivers not the message. It is true, when Daniel prayed he ‘opened his window,’ but it was to show his faith, not his pride—that he might let the world know how little he feared their wrath, not that he coveted their praise. God curiously observes which way the eye turns, and it is a dishonour he will not bear that thou shouldst be pensioner to the world in expecting thy reward from man and not himself. Lose not God’s euge —well done! for man’s plaudite—applause. This is to change heaven for earth, and that is a bad bargain.

1673 · Richard Baxter, A Christian Directory Chapter XXIII. Directions for Prayer

Let it be in as secret a place as conveniently you can; that you may not be disturbed. Let it be done so that others may not be witnesses of it, if you can avoid it; and yet take it not for your duty, to keep it unknown that you pray secretly at all: for that will be a snare and scandal to them. Direct. II. Let your voice be suited to your own help and benefit, if none else hear you. If it be needful to the orderly proceeding of your own thoughts, or to the warming of your own affections, you may use a voice; but if others be within hearing, it is very unfit. Direct. III. In secret let the matter of your prayers be that which is most peculiarly your own concernment, or those secret things that are not fit for public prayer, or are there passed by; yet never forgetting the highest interest of Christ, and the gospel, and the world and church. Direct. IV. Be less solicitous about words in secret than with others, and lay out your care about the heart; for that is it that God most esteemeth in your prayers.

1710–1714 · Matthew Henry, Commentary on Matthew 6.5-8

Humility and sincerity are the two great lessons that Christ teaches us; Thou, when thou prayest, do so and so (v. 6); thou in particular by thyself, and for thyself. Personal prayer is here supposed to be the duty and practice of all Christ's disciples. Observe, (1.) The directions here given about it. [1.] Instead of praying in the synagogues and in the corners of the streets, enter into thy closet, into some place of privacy and retirement. Isaac went into the field (Gen. xxiv. 63), Christ to a mountain, Peter to a housetop. No place amiss in point of ceremony, if it do but answer the end.

1710–1714 · Matthew Henry, Commentary on Matthew 6.5-8

Note, In secret prayer we must have an eye to God, as present in all places; he is there in thy closet when no one else is there; there especially nigh to thee in what thou callest upon him for. By secret prayer we give God the glory of his universal presence (Acts xvii. 24), and may take to ourselves the comfort of it.

1726 · William Law, A Practical Treatise upon Christian Perfection 7

If you was to ask me, whether frequent private prayer be a necessary duty, I should think it sufficient to read to you the following passage: But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Nothing need be added to this authority; the necessity and advantage of private prayer is here so expressly taught, that there is no room left to doubt about it.

1872 · John Wesley, Sermons on Several Occasions 26

“But when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret.” — There is a time when thou art openly to glorify God, to pray, and praise him, in the great congregation. But when thou desirest more largely and more particularly to make thy requests known unto God, whether it be in the evening, or in the morning or at noon-day, “enter into thy closet, and shut the door.” Use all the privacy thou canst. (Only leave it not undone, whether thou hast any closet, any privacy, or no. Pray to God, if it be possible, when none seeth but He; but, if otherwise, pray to God.)

1884 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 30 (1884) 1769

If you do not pray alone, you do not pray at all. I care not whether you pray in the street, or in the church, or in the barracks, or in the cathedral—but your heart must speak with God in secret—or you have not prayed. "You, when you pray, enter into your closet and when you have shut your door, pray to your Father which is in secret; and your Father which sees in secret shall reward you openly!" The less prayer is observed on earth, the more it is observed in Heaven. That which is carefully concealed from men is seen of the Father.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 3

Not on the strong or the fervent feeling with which I pray does the blessing of the closet depend, but upon the love and the power of the Father to whom I there entrust my needs. And therefore the Master has but one desire: Remember your Father is, and sees and hears in secret; go there and stay there, and go again from there in the confidence: He will recompense. Trust Him for it; depend upon Him: prayer to the Father cannot be vain; He will reward you openly.

1894 · Charles Haddon Spurgeon, The Art of Illustration 3

For instance, take this anecdote as illustrating the text, "Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." A little boy used to go up into a hay-loft to pray; but he found that, sometimes, persons came up and disturbed him; therefore, the next time he climbed into the loft, he pulled the ladder up after him. Telling this story, you might explain how the boy thus entered into his closet and shut the door. The meaning is not so much the literal entrance into a closet, or the shutting of the door, as the getting away from earthly sources of distraction, pulling up the ladder after us, and keeping out anything that might come in to hinder our secret devotions. I wish we could always pull the ladder up after us when we retire for private prayer; but many things try to climb that ladder. The devil himself will come up to disturb us if he can; and he can get into the hay-loft without any ladder.

1909 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 1 to 8) 6.1-5

If there be any action of the spirit which requires the complete exclusion of thoughts of men, it is prayer, which is the communion of the soul alone with God. It is as impossible to pray, and at the same time to think of men, as to look up and down at once. If we think of prayer, as formalists in all times have done, as so many words, then it will not seem incongruous to choose the places where men are thickest for ‘saying our prayers,’ and we shall do it with all the more spirit if we have spectators. That accounts for a great deal of the ‘devotion’ in Mohammedan and Roman Catholic countries which travellers with no love for Protestant Christianity are so fond of praising. But if we think of prayer as Christ did, as being the yearning of the soul to God, we shall feel that the inmost chamber and the closed door are its fitting accompaniments. Of course, our Lord is not forbidding united prayer; for each of the assembled worshippers may be holding communion with God, which is none the less solitary though shared by others, and none the less united though in it each is alone with God.

1922 · Alexander Whyte, Lord, Teach Us to Pray: Sermons on Prayer 1

At the same time, Christ did say—Shut your door. And in order to have the Holy Ghost all to himself, and to be able to give himself up wholly—body, soul and spirit—to the Holy Ghost, the man after God’s own heart in prayer always as a matter of fact builds for himself a little sanctuary, all his own; not to shut God in, but to shut all that is not of God out. He builds a house for God, before he has as yet built a house for himself.

1922 · Alexander Whyte, Lord, Teach Us to Pray: Sermons on Prayer 19

Fix on times; set apart times. He does not say how often, or how long. He leaves all that to each man to find out for himself; only He says, When you have, and as often as you have, real business on hand with heaven; when the concerns of another life and another world are pressing you hard; when neglect and postponement will do no longer; then, set about the things of God in a serious, resolved, instant, business-like way. “Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.”

1922 · Alexander Whyte, Lord, Teach Us to Pray: Sermons on Prayer 22

Apartness in prayer has immense and incomparable advantages over all other kinds and practices of prayer: and this prophet urges it on his people with all his authority and with all possible earnestness. He would have all ranks, and all classes, and all occupations, and all ages, and both sexes, to begin, and to continue, to pray apart. Indeed, he as good as proclaims to them, with all his prophetic power and passion, that the man who does not pray apart does not properly pray at all. And our Lord supports this prophet and says the same thing in one of His well-known utterances about prayer. Thou, He says, when thou prayest, go apart first. Go away to some retreat of thine, where thou art sure that no eye sees thee, and no ear hears thee, and where no man so much as suspects where thou art, and what thou art doing. Enter thy closet; and, with thy door shut on thee, and on thy Father with thee,— then pray.

c. 232–235 · Origen, On Prayer Chapter XII. The Lord’s Prayer: The Preface In Matthew

Therefore no one shall escape Sin as the result of wordiness, and no one who thinks to be heard as the result of wordiness can be heard. For this reason we ought not to make our prayers like heathen babbling or wordiness or other practice after the likeness of the serpent, for the God of saints, being a Father, knows of what things His children have need, since such things are worthy of Fatherly knowledge. He who knows not God knows not the things of God also—knows not the things of which he has need, for the things of which he thinks he has need are mistaken. But he who has contemplated the better and diviner things of which he is in need shall obtain the objects of his contemplation which are known by God and which have been known by the Father even before asking.

386–429 · Augustine of Hippo, Letters 130.19

Wherefore it is neither wrong nor unprofitable to spend much time in praying, if there be leisure for this without hindering other good and necessary works to which duty calls us, although even in the doing of these, as I have said, we ought by cherishing holy desire to pray without ceasing. For to spend a long time in prayer is not, as some think, the same thing as to pray “with much speaking.” Multiplied words are one thing, long-continued warmth of desire is another. For even of the Lord Himself it is written, that He continued all night in prayer, and that His prayer was more prolonged when He was in an agony; and in this is not an example given to us by Him who is in time an Intercessor such as we need, and who is with the Father eternally the Hearer of prayer?

c. 393–395 · Augustine of Hippo, Our Lord's Sermon on the Mount (De sermone Domini in monte) 2.3.12

As it is characteristic of the hypocrites to exhibit themselves to be gazed at when praying, and their fruit is to please men, so it is characteristic of the heathen, i.e. of the Gentiles, to think they are heard for their much speaking. And in reality, every kind of much speaking comes from the Gentiles, who make it their endeavour to exercise the tongue rather than to cleanse the heart. And this kind of useless exertion they endeavour to transfer even to the influencing of God by prayer, supposing that the Judge, just like man, is brought over by words to a certain way of thinking. “Be not ye, therefore, like unto them,” says the only true Master. “For your Father knoweth what things are necessary for you, before ye ask Him.” For if many words are made use of with the intent that one who is ignorant may be instructed and taught, what need is there of them for Him who knows all things, to whom all things which exist, by the very fact of their existence, speak, and show themselves as having been brought into existence; and those things which are future do not remain concealed from His knowledge and wisdom, in which both those things which are past, and those things which will yet come to pass, are all present and cannot pass away?

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.6.8

For your Father knoweth This single remedy is sufficient for removing and destroying the superstition which is here condemned. For whence comes this folly of thinking that great advantage is gained, when men weary God by a multiplicity of words, but because they imagine that he is like a mortal man, who needs to be informed and solicited? Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.6.7

Use not vain repetitions He reproves another fault in prayer, a multiplicity of words. There are two words used, but in the same sense: for βαττολογία is “a superfluous and affected repetition,” and πολυλογία is “unmeaning talk.” Christ reproves the folly of those who, with the view of persuading and entreating God, pour out a superfluity of words. This doctrine is not inconsistent with the praises everywhere bestowed in Scripture on earnestness in prayer: for, when prayer is offered with earnest feeling, the tongue does not go before the heart. Besides, the grace of God is not obtained by an unmeaning flow of words; but, on the contrary, a devout heart throws out its affections, like arrows, to pierce heaven. At the same time, this condemns the superstition of those who entertain the belief, that they will secure the favor of God by long murmurings. We find Popery to be so deeply imbued with this error, that it believes the efficacy of prayer to lie chiefly in talkativeness. The greater number of words that a man mutters, the more diligently he is supposed to have prayed. Long and tedious chanting also, as if it were to soothe the ears of God, continually resounds in their cathedrals.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 4.7.3

God hears us not the sooner for our many words, but much the sooner for an earnest desire; to which let apt and sufficient words minister, be they few or many, according as it happens. A long prayer and a short differ not in their capacities of being accepted, for both of them take their value according to the fervency of spirit, and the charity of the prayer. That prayer, which is short by reason of an impatient spirit, or dulness, or despite of holy things, or indifferency of desires, is very often criminal, always imperfect; and that prayer which is long out of ostentation, or superstition, or a trifling spirit, is as criminal and imperfect as the other in their several instances.

1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon LXV. I entreated thy favour with my whole heart: be merciful unto me according to

It is not enough that our tongues babble out a cold form, as many learn to pray as parrots speak, by rote. They say, not pray a prayer: James v. 17, ‘Elias prayed earnestly:’ in the margin, and so in the original, he ‘prayed in prayer.’ A man may take up words of course, and say things after others, which are not indeed the real desires of his heart; so they pray as if they prayed not, slightly, without any warmth and affection.

1710–1714 · Matthew Henry, Commentary on Matthew 6.5-8

"It need not be your way, for your Father in heaven knoweth what things ye have need of before ye ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore ye need not pray; for God requires you by prayer to own your need of him and dependence on him, and to plead his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him."

1710–1714 · Matthew Henry, Commentary on Matthew 6.5-8

What the fault is that is here reproved and condemned; it is making a mere lip-labour of the duty of prayer, the service of the tongue, when it is not the service of the soul. This is expressed here by two words, Battologia, Polylogia. (1.) Vain repetitions—tautology, battology, idle babbling over the same words again and again to no purpose, like Battus, Sub illis montibus erant, erant sub montibus illis; like that imitation of the wordiness of a fool, Eccl. x. 14, A man cannot tell what shall be; and what shall be after him who can tell? which is indecent and nauseous in any discourse, much more in speaking to God. It is not all repetition in prayer that is here condemned, but vain repetitions. Christ himself prayed, saying the same words (ch. xxvi. 44), out of more than ordinary fervour and zeal, Luke xxii. 44. So Daniel, ch. ix. 18, 19. And there is a very elegant repetition of the same words, Ps. cxxxvi.. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned.

1834 · Albert Barnes, Notes on the Bible: Matthew 6.7

Use not vain repetitions - The original word here is supposed to be derived from the name of a Greek poet, who made long and weary verses, declaring by many forms and endless repetitions the same sentiment. Hence, it means to repeat a thing often; to say the same thing in different words, or to repeat the same words, as though God did not hear at first. An example of this we have in 1Ki 18:26; "They called on Baal from morning until noon, saying, O Baal, hear us!"

1871 · David Brown, Commentary Critical and Explanatory on Matthew 6.7

But when ye pray, use not vain repetitions—"Babble not" would be a better rendering, both for the form of the word—which in both languages is intended to imitate the sound—and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows. as the heathen do: for they think that they shall be heard for their much speaking—This method of heathen devotion is still observed by Hindu and Mohammedan devotees.

1890 · John Monro Gibson, The Expositor's Bible: The Gospel of St. Matthew VII. The Gospel of the Kingdom (Matt. V., VI., VII.), II. The Law of the Kingdom, 3. Illustrations from Religious Duty

The other caution is directed, not against pretence, but against superstition. It will be seen, however, that the two belong to the same category, and therefore are most appropriately dealt with together. What is the sin of the formalist? It is that his heart is not in his worship. What is the folly of the vain repetitionist? It is the same—that his heart is not in his words. For there is no discouragement of repetition, if it be prompted by genuine earnestness. Our Lord again and again encouraged even importunate prayer, and Himself in the Garden offered the same petition three times in close succession. It is not, then, repetition, but "vain repetition,"—empty of heart, of desire, of hope—that is here rebuked; not much prayer, but "much speaking," the folly of supposing that the mere "saying" of prayers is of any use apart from the emotions of the heart in which true prayer essentially consists.

1908–1909 · Alexander Maclaren, Expositions of Holy Scripture: Psalms 86.1-5

Learn, further, that earnest reiteration is not vain repetition. ‘Use not vain repetitions as the heathen do, for they think they shall be heard for their much speaking,’ said the Master. But the same Master ‘went away from them and prayed the third time, using the same words.’ As long as we have not consciously received the blessing, it is no vain reiteration if we renew our prayers that it may come upon our heads. The man who asks for a thing once, and then gets up from his knees and goes away, and does not notice whether he gets the answer or not, does not pray. The man who truly desires anything from God cannot be satisfied with one languid request for it. But as the heart contracts with a sense of need, and expands with a faith in God’s sufficiency, it will drive the same blood of prayer over and over again through the same veins; and life will be wholesome and strong.

1914 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 60 (1914) 3391

6, 7. But you, when you pray, enter into your closet and when you have shut your door, pray to your Father which is in secret; and your Father, which sees in secret, shall reward you openly. But when you pray, use not vain repetitions, as the heathen do: for they think they shall be heard for their much speaking. It is not very easy to repeat the same words often without it becoming a vain repetition. A repetition, however, is not forbidden, but a "vain" repetition. And how greatly do they err who measure prayers by the yard! They think they have prayed so much because they have prayed so long, whereas it is the work of the heart—the true pouring out of the desire before God—that is the thing to be looked at. Quality not quantity!

1915 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 61 (1915) 3468

Like the swallow that uses the same note. It is one of the marks of deep anguish in prayer that you use the same word. Our Lord Himself did it when three times He prayed using the same words. Repetition in prayer is to be avoided—it doubtless wearies those whom we expect to unite with us—but in our private supplications, when the heart feels she has a wish—one wish, but very, very few words—she may even repeat herself again and again in the very same words and tone, and yet not come under the condemnation of using vain repetitions, like the heathen do, for it is not vain repetition that makes the soul cry out before the Lord with the same note when her mind is too distracted to find a variety of notes!

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Matthew 6.7

Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Mt 26:44 ). "As the Gentiles do," says Jesus.

1669 · William Penn, No Cross, No Crown Chapter VI

And since God knows better than we what we need, he can better tell us what to ask than we can him: which made Christ exhort his disciples to avoid long and repetitious prayers; (Matt. vi. 7, 8;) telling them that their heavenly Father knew what they needed before they asked: and therefore gave them a pattern to pray by; not as some fancy, to be a text for human liturgies, which of all services are most justly noted and taxed for length and repetition; but expressly to reprove and avoid them. But if those wants that are the subject of prayer were once agreed upon, though that might be a weighty point, yet how to pray is of still greater moment than to pray; it is not the request, but the frame of the petitioner's spirit. The what may be proper, but the how defective. As I said, God needs not to be told of our wants by us, who must tell them to us; yet he will be told them from us, that both we may seek him, and he may come down to us. But when this is done, "To this man will I look, saith the Lord, even to him that is poor, and of a contrite spirit, and that trembleth at my word:" (Isaiah, lxvi. 2.) to the sick heart, the wounded soul, the hungry and thirsty, the weary and heavy laden ones: such sincerely want a helper.

1682 · John Owen, A Discourse of the Work of the Holy Spirit in Prayer 9

When men are bound unto a form, they can act grace only by the things that are expressed therein; which, whatever any apprehend, is strait and narrow, compared with the extent of that divine intercourse with God which is needful unto believers in this duty. But in the exercise of this gift there is no concernment of faith, or love, or delight, but it is presented unto them, and they are excited unto a due exercise about them.

1749–1750 · William Law, The Spirit of Prayer 2.3

Can you think, that I am against your praying in the words of David, or breathing his spirit in your prayers, or that I would censure your singing his psalms seven times a day? Remember how very lately I put into your hands the book called, A Serious Call to a Devout Life &c., and then think how unlikely it is, that I should be against times and methods of devotion. At three several times, we are told, our Lord prayed, repeating the same form of words; and therefore a set form of words are not only consistent with, but may be highly suitable to, the most divine spirit of prayer. If your own heart, for days and weeks, was unable to alter, or break off from inwardly thinking and saying, "hallowed be thy Name, thy kingdom come, thy will be done"; if at other times, for weeks and months, it stood always inwardly in another form of prayer, unable to vary, or depart from saying, "Come, Lord Jesus, come quickly, with all thy holy nature, spirit, and tempers, into my soul, that I may be born again of thee, a new creature"; I should be so far from censuring such a formality of prayer, that I should say, blessed and happy are they, whose hearts are tied to such a form of words. It is not therefore, sir, a set form of words that is spoken against, but an heartless form, a form that has no relation to, or correspondence with, the state of the heart that uses it.

1771–1772 · George Whitefield, Selected Sermons 34

What the Pharisee is remarked for, is his “standing by himself:” for the words may be rendered, he stood by himself, upon some eminent place, at the upper part of the temple, near the Holy of holies, that the congregation might see what a devout man he was: or it may be understood as we read it, he prayed by himself, or of himself, out of his own heart; he did not pray by form; it was an extempore prayer: for there are many Pharisees that pray and preach too, extempore. I do not see why these may not be acquired, as well as other arts and sciences. A man, with a good elocution [articulation, oratory, speech], ready turn of thought, and good memory, may repeat his own or other men's sermons, and, by the help of Wilkins or Henry, may pray seemingly excellently well, and yet not have the least grain of true grace in his heart; I speak this, not to cry down extempore prayer, or to discourage those dear souls who really pray by the spirit; I only would hereby give a word of reproof to those who are so bigoted to extempore prayer, that they condemn, at least judge, all that use forms, as though not so holy and heavenly, as others who pray without them.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 1 15

Now from what has been hitherto discoursed of, this first and grand qualification of a pious and devout prayer, to wit, premeditation of thought, what can be so naturally and so usefully inferred, as the high expediency, or rather the absolute necessity of a set form of prayer to guide our devotions by? We have lived in an age that has despised, contradicted, and counteracted all the principles and practices of the primitive Christians, in taking the measures of their duty both to God and man, and of their behaviour both in matters civil and religious; but in nothing more scandalously, than in their vile abuse of the great duty of prayer; concerning which, though it may with the clearest truth be affirmed, that there has been no church yet of any account in the Christian world, but what has governed its public worship of God by a liturgy or set form of prayer; yet these enthusiastic innovators, the bold and blind reformers of all antiquity, and wiser than the whole catholic church besides, introduced into the room of it a saucy, senseless, extemporary way of speaking to God; affirming, that this was a praying by the Spirit; and that the use of all set forms was stinting of the Spirit.

c. 1835 · Charles G. Finney, Lectures on Revivals of Religion 6

The very idea of using a form rejects, of course, the leadings of the Spirit. Nothing is more calculated to destroy the spirit of prayer, and entirely to darken and confuse the mind, as to what constitutes prayer, than to use forms. Forms of prayer are not only absurd in themselves, but they are the very device of the devil to destroy the spirit and break the power of prayer. It is of no use to say the form is a good one. Prayer does not consist in words. And it matters not what the words are, if the heart is not led by the Spirit of God. If the desire is not enkindled, the thoughts directed, and the whole current of feeling produced and led by the Spirit of God, it is not prayer. And set forms are, of all things, best calculated to keep an individual from praying as he ought.

1872 · John Wesley, Sermons on Several Occasions 39

If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement.

1883 · Philip Schaff, History of the Christian Church, Vol. 2: Ante-Nicene Christianity, A.D. 100-325 8.101

With the free outpourings of the heart, without which living piety cannot exist, we must suppose, that, after the example of the Jewish church, standing forms of prayer were also used, especially such as were easily impressed on the memory and could thus be freely delivered. The familiar "ex pectore" and "sine monitore" of Tertullian prove nothing against this; for a prayer committed to memory may and should be at the same time a prayer of the heart, as a familiar psalm or hymn may be read or sung with ever new devotion.