But ivlien ye pray, use not vain repetitions, as the heathen do ; for they think they shall be heard for their much speaking. Be not ye, therefore, like unto them; for your Father knoioetli what things ye have need of, before ye ask him. — Mat. VI. 7, 8.
Our Lord having spoken of the ostentation of the Pharisees, and their vainglory, he cometh here to dissuade from another abuse, and that is babbling and lip-labour. They prayed to be seen of men ; but the heathens were guilty of another abuse. Here take notice: —
1. Of the sin taxed.
2. The reasons which our Lord produceth against it.
First, the sin taxed is set forth by a double notion. Here is ^arro- 'kor^ia and TroXvXoyta : the first we translate, ' vain repetitions ; ' and the last, ' much speaking.' Both may well go together ; for when men affect to say much, they will use vain repetitions, go over the same things again and again, which is as displeasing to God as it is irksome to prudent and wise men.
But let us see a little what these words signify. The first word is /SaTToXoyca, which we translate ' vain repetitions.' Battus was a foolish poet, that made long hymns, consisting of many lines, but
Mat. VI, 6-8.] exposition of the lord's prayer. 23
such as were often repeated, both for matter and words ; and Ovid brins^s in a fooUsh fellow, that would be often repeating the same words, and doubhng them over : —
'Montibus, inquit, erant, et erant sub montibus illis.'
And again : —
' Et me mihi perfide prodis ? Me mihi prodis ? ait.'
And from thence this word is taken, which is here used by the evan- gelist : /SarroXoyta, or idle babbling over the same thing. And the scripture representeth this vain going over of the same things: Eccles. X. 14, ' A fool also is full of words ; a man cannot tell what shall be ; and what shall be after him, who can tell ? ' The most judicious interpreters do conceive there is a /j,i/jiT]cn<i, an imitation of the fool's sj3eaking. Grroundless, fruitless repetitions are here re- proved, or the tumbling out of many insignificant words, and the same over and over again ; this is vain repetition. But the other word which Christ useth to tax the same abuse is ■jroXvXojLa, ' much speaking.' It signifieth affectation of length in prayer, or using many words, not out of fervency of mind, but merely to prolong the duty, as if the length of it made it more powerful or acceptable with God, or a more comely piece of worship. This is what our Lord here re- proves ; vain repetitions and much speaking.
Secondly, here are the reasons produced against it ; they are two : —
1. That it is a heathenish custom, and that grounded upon a false supposition. The heathens were detestable to the Jews, and therefore their customs should not be taken up, especially when grounded upon an error, or a misapprehension of the nature of God. Now the heathens think they shall be heard for their much speaking, for their mere praying and composing hymns to their gods, with thundering names repeated over and over again.
2. It is inconsistent with the true nature of God : ver. 8, ' Be not therefore like unto them ; for your Father knoweth what things you have need of, before you ask him.' Here we learn three things : — (1.) Christianity and true religion takes up God under the notion of a father, that hath a care of his children. This will decide many questions about prayer, and what words we should use to God in the duty : go to God as children to their father. (2.) He is represented as an omniscient God — one that knows all things, our wants and necessities. (3.) As an indulgent father, who hath a propense and ready mind to help us, even before we ask.
From the words thus opened, that which we may observe is this, viz. : —
Doct That certainly it is a sin needlessly to affect length of speech, or vain repetitions in prayer.
Our Lord dissuadeth us from it here, and his authority should sway with us. He knew the nature of prayer better than we do ; for he ap- pointed it, and he was often in the practice and observance of it. 6o we are directed to the contrary : Eccles. v. 2, ' Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God : for God is in heaven, and thou upon earth ; therefore let thy words be few.' Kemember, you have to do with a great God, and do
24 AN INTRODUCTION TO THE [MaT. VI. 6-8.
not babble tilings over impertinently in bis ears. It is a trutb evident by the light of nature: Faucis verbis rem divinam facito (Platinus). It' you be to worship God, a needless prolixity doth not become ad- dresses to him.
But because this text may be abused, I shall endeavour to clear it a little further. There are two extremes : the slight and careless spirit, and babbling.
1. There is the slight and careless spirit, who doth the work of an age in a breath, and is all for starts and sudden pangs, which pass away like a flash of lightning in a dark room ; whose good thoughts are gone as soon as they rush into the heart. A poor, barren, and slight spirit, which is not under the influence and power of that celestial love which keeps the soul in converse with God, cannot endure to be any while with God. Alas ! we need stroke upon stroke to fasten anything upon the heart. We are like green wood, that will not presently take fire, until it lie long there, and be thoroughly and well warmed ; so until we have gone far in the duty, we can hardly get any warmth of heart. They which are short in prayer had need of much habitual preparation of heart.