HOW NOT TO PRAY
(Matt. 6: 5-8)
I.
INTRODUCTION
A.
There are two
kinds of learning, positive and negative.
Often it is necessary to tell what something is not before the full
impact of what it really is hits home.
In Luke 11:1, the disciples asked Christ, ÒLord, teach us to pray.Ó So our Lord begins by showing
them how not to pray before He tells them how to pray.
NOTE: Prayer is such a dynamic thing, so
wonderful, satisfying and needed that Christ wants us to see the importance of
having genuine motives for every prayer offered to God. Christ warns us about externalism.
B.
Prayer can become
hypocritical, external and mechanical for the Christian and, when it does, he
is no better than the hypocritical Pharisees. There is nothing that tells the truth about us as Christians
as our prayer life. Have you ever
noticed how much easier anything else is than prayer? When we begin to slip spiritually, it is prayer that first
is affected. Have you ever noticed
how much easier it is to speak to others than God? We often share more of our spiritual problems with others
than with God. Have you ever
noticed how much easier it is to pray in a group than to pray alone? These are things that Christ will bring
to our attention this morning, for Christian externalism does not impress
God. The real test
of a personÕs spiritual life and condition is the genuineness and sincerity of
his prayer life.
NOTE: All the great Christian men of history
have been men of prayer. If,
therefore, we want to be used of God, we want to have an effective prayer life
and avoid the things about prayer or that are displeasing to God.
II.
PRAYING
TO IMPRESS MEN --
6: 5, 6
A.
ÒAnd when thou
prayest, thou shalt 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.Ó
1.
A hypocrite is
one who assumes a character that does not belong to him. He is a person who acts outwardly what
he actually is not inwardly. In
context, it is a man who pretends to be a man of prayer by praying publicly but
he does it only to be seen by men.
His heart is far from God.
NOTE: He is
speaking directly about the Pharisees who wanted men to think they were
spiritual and they gave an air of super-piousness.
2.
Our Lord is not
condemning oneÕs posture in prayer or the act of public prayer. There are many public prayers in both
Testaments and Christ himself blessed the food before the multitudes. No, he is speaking about motives
behind prayer, whether public or private.
NOTE: The Lord is speaking about men who are
anxious and ambitious to have a reputation as a man of prayer.
3.
There are a great
many applications which could be made to our present situation as Christians
but I will give only a few:
a.
Christians,
especially preachers, who pray to impress people with their eloquence. Beware of the man who has beautiful and
suave pulpit prayers, eloquently spoken to the congregation, not God.
NOTE: God is not impressed with big
words. We do not approach one we
love in a perfect, polished manner, paying
attention to phrasing, vocabulary and tonal inflection. We speak of our love in simple terms.
b.
Sometimes we pray
at people rather that to the Lord.
c.
Praying piously
before people.
ILLUSTRATION: I
remember a story about a very great preacher who, one day when walking down the
street in London, dropped to his knees, took off his hat, mumbled a few words in prayer and went on. Those who saw it were very impressed,
and tabbed this preacher to be a very spiritual man. When I first heard this story, I too was impressed but in
light of this verse it was quite fair to ask if he did it for men or for
God? Could he have prayed without
making a public display? Did he
pray when he arrived at home? Only
God knows this manÕs real motive.
B.
ÒVerily I say
unto you, they have their reward.Ó
--These
hypocrites will be rewarded by men but never by God. As far as God is concerned thy have
been paid in full by men, so there is no need for God to reward them.
C.
ÒBut thou, when
thou prayest, enter into thy closet, and when thou hast shut thy door, pray to
thy Father which is in secret;Ó -- This verse does not forbid public prayer but is
dealing with motive in prayer.
Literally this means learning to get privately before God and not men in
prayer. This is also figurative
meaning that when one is praying publicly, he should shut his mind to the
audience and speak only to God.
1.
This verse
tells us three important things about prayer: 1) the primary place of prayer should be secret away from
men; 2) there should be privacy of prayer alone with God, shutting the world
out; 3) The great privilege of prayer which is the believer-priest approaching
his God by himself.
APPLICATION
a.
It is quite
possible to pray in secret in such a way that everybody knows you are praying
in secret. Without saying a word,
a Christian can make others think he is spiritual.
b.
A believer
sometimes tries to catch up on his lack of private prayer in public by giving
long public prayer.
NOTE: A good rule is short prayers in public
and long prayers in private.
ILLUSTRATION
a.
One time D.L.
Moody was preaching and one of the brethren was asked to pray. He went on and on. Finally Moody could take no more and he
interrupted the manÕs prayer and said, ÒAnd while brother Smith is catching up
on his praying shall we sing hymn number ten.Ó
b.
It is very
difficult to pray a long time in private, for we often find ourselves running
out of words after a few minutes.
Why? Because there is
nobody to impress. There is no
human glory in praying secretly.
D.
ÒAnd thy
Father which seeth in secret shall reward thee openly.Ó -- The person who has learned the secret of private
prayer shall be blessed by God in time and in eternity. God never forgets the faithful acts of
His people (Heb. 11:6). The real
prayer warriors are those who have learned the secret of private prayer.
IV. PRAYING TO IMPRESS GOD -- 6: 7 & 8
A.
ÒBut when ye
pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much
speaking.Ó -- This section deals with the manner and form of
prayer. The Pharisees thought that
the length and numbers of prayers offered to God attract his attention. They would repeat the same prayers over
and over again, thinking this would impress God with their spirituality.
1.
When men pray,
they are not to pray with vain (thoughtless) repetitions, for this is the
practice of pagans. Prayer, not
flowing from a heart of love, can become ritualistic and meaningless.
NOTE: Vain
repetitions in themselves have no value, and that the mere bulk or quantity of
prayer will produce no special benefit.
God is not impressed with the numbers of prayers but prayer from the
heart that loves Him.
1.
Eastern religions
have their prayer wheels, and some Mohammedans spend six hours a day in prayer,
and they repeat over and over, ÒThere is no God but Allah, and Mohammed is the
prophet of God.Ó This is pagan
repetition.
2.
The Roman
Catholics count their beads and pray in thoughtless repetition.
3.
We Protestants
have our Òhang-upsÓ in this area as well.
They are more subtle but just as serious.
a. A person may stress a time of prayer rather than prayer itself. We become more concerned about the discipline of being a certain place every day for prayer and forget that real prayer is to be spontaneous.
b. A person may stress the time spent in prayer. All great men of God spent much time in prayer but none of them were Òclock watchers.Ó These men were so involved with God that prayer was as natural as breathing.
c. A person may not count beads but has the same basic prayer day in and day out. Prayer becomes mechanical.
ILLUSTRATION: Remember the old Christian farmer who
prayed daily, ÒLord, I pray for me, my wife, my son John, his wife -- us four
and no more.Ó
1.
Our Lord does not
say we should not ask our Father for things a number of times, but it is the
thoughtless merit system He is opposing.
NOTE: God
wants our hearts and if He gets that, we will spend time in prayer with Him.
B.
ÒBe not ye
therefore like unto them:Ó --
Christians are not to pick up pagan habits or the ways of the carnal
church. They are to be different
in their prayer life and have a heart that longs to commune with God.
C.
ÒFor your
Father knoweth what things ye have need of, before ye ask him.Ó -- The
Christian can have a different kind of prayer life than the pagans because he
has a Heavenly Father that knows his needs before he even asks.
NOTE: Christians are to commune with God,
making their requests and anticipating GodÕs answer. Christians do not have to
impress God with numbers of and lengthy prayers, for God is their Father. A Christian is not a beggar or an apple
polisher; he is a Son of God and the Father longs to meet his needs.
NOTE: Beloved, God is our Father and He
desires to bless us very much more than we desire to be blessed. God is more ready to give than we are
to receive.
POINT: There is somewhat of a theological
problem here. Why do we have to
ask God for things He already knows we need? We do not pray to inform God because He is unaware, nor will
our prayers in any way change the secret plan of God. Why pray? Because we have a Father-son relationship with our God. The value of prayer is that it keeps us
in touch and contact with God. The
Father loves our fellowship. Yet,
He has conditioned our receiving of things from Him through prayer; for prayer
is on of the main means that God uses to fellowship with His people.
NOTE: Prayer is essential to the Christian
life and without it we shrivel up spiritually and the FatherÕs heart is broken.
The promise of the Bible still stays true: YE HAVE NOT BECAUSE YE ASK NOT!
A.
Prayer works for
those who know God as Father, and the Father can only be known through Jesus
Christ. Jesus Christ taught that
for one to become a child of God he had to be Òborn againÓ or receive a new
spiritual birth from God. The new
birth comes when one trusts Christ as personal Lord and Saviour.
Have you been born again? Have you been adopted into the family of God? You can be if you will simply take Christ into your heart. ÒAs many as received Christ, to them gave He the authority to become the sons of GodÓ (John 1: 12).