The Disciple’s Prayer Life, Part 1

Pastor's Commentary

Series: The Sermon on the Mount, Part 16

Title: The Disciple’s Prayer Life, Part 1

Text: Matthew 6:5-8

Date: February 8, 2026

Verse 5

After teaching on charitable giving, Jesus turned his attention to the subject of prayer. His teaching on prayer would constitute some of the most memorable teaching in all of the Bible. It is in the context of such teaching that he would provide the famous “Lord’s Prayer,” a prayer that has been prayed countless times for two millennia of church history. Jesus began his teaching on prayer by saying, “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward” (Matthew 6:5). 

            Jesus’ teaching on prayer in his Sermon on the Mount reveals that prayer is to be a prominent priority in the life of the Christian. Commenting on the importance of prayer, one has said, “…to be like Jesus we must pray.”[1] Jesus’ teaching on prayer in Matthew 6 provides his teaching on one of three spiritual disciplines in the Christian life — giving, prayer, and fasting. His teaching on spiritual disciplines would provide the content of Matthew 6:1-18. Interestingly, out of all his teaching on such disciplines, Jesus would give the most attention to prayer. Perhaps his attention to detail concerning prayer revealed that Jesus regarded prayer as a foremost spiritual discipline.

            It is important to note that Jesus’ teaching on prayer in Matthew 6:5-8 was not intended as a guide concerning how to pray. One should not aim to follow his teaching in verses 5-8 in a strict and literal manner. If one did, one who neglect the place and priority of public prayer. Jesus’ main concern in verse 5-8 was the disciple’s motive in prayer, not the disciple’s mechanics in prayer. He would discuss practical aspects of prayer, teaching his disciples how to pray, in his famous “Lord’s Prayer” in verses 9-13.

            Jesus’ teaching in verses 5-8 is starkly similar to his teaching on giving in verses 1-4. In the two passages, one finds similar content, words, pronouncements, and warnings. The teaching on both subjects is nearly identical. Thus, it may seem redundant to exposit Jesus’ words in verses 5-8. However, a separate discussion on verses 5-8 is beneficial, since prayer could be regarded as one of the primary spiritual disciplines in the life of the believer.

            In verse 5, the phrase “when you pray” seems to assume that disciples will engage in the act of praying. Jesus’ language expressed a clear expectation. True disciples pray. Jesus similarly assumed that disciples would practice charitable giving in Matthew 6:3. In Luke’s gospel, Jesus would teach on the necessity of persevering prayer in the lives of disciples. He would teach that his followers “ought always to pray and not lose heart” (Luke 18:1).Commenting on Jesus’ words in Matthew 5:5, one has said, “For Jesus, a prayer less disciple was inconceivable. True disciples prayed.”[2][1] 

            Many ancient Jews were deeply devoted to the practice of prayer. It was common for some to devote three hours a day to prayer. Based on Psalm 55:17, many had a practice of praying for an hour in the morning, an hour in the afternoon, and an hour in the evening. While likely well-intended in its origin, such a practice had become legalistic for scribes and Pharisees. In essence, they had become “hypocrites” through their approach to prayer. 

            As in Matthew 6:2, the designation “hypocrites” was a word drawn from the ancient theatre. It was used of a play actor who wore a mask. As used by Jesus in reference to religious practices, the term referred to a religious professor who seemed to be religious because of his or her public religious activity. However, appearances can be deceiving. Many who put on a show of religion are different than they seem. As Jesus would say elsewhere of the religious folk in his day, “This people honors me with their lips, but their heart is far from me” (Mark 7:6).

            The phrase “you must not be like hypocrites” appeared as an imperatival future in the original language of the New Testament. Such a verb contained an air of command. The language was, as one has said, “…particularly solemn, universal, and timeless.”[3] Jesus employed such language to give a strong warning to his disciples. Christians are to pay serious attention to their prayer lives, working hard to avoid pharisaical forms of praying.

            Jesus criticized the Pharisees’ approach to prayer by saying, “…they love to stand and pray in the synagogues and at the street corners.” The word for “love” was the Greek word philéō. The verb tense of the word in Matthew 6:5 depicted a continual action or habitual practice. In Jesus’ day, self-righteous religionists often prayed in public in attempt to appear spiritually devout before others.

            Synagogues were the location for local worship for first-century Jews. Each town or village that met the population requirement for a synagogue would contain centralized place of worship. Synagogues were typically managed by a local synagogue leader, usually some sort of lay leader. Such an individual was responsible for assigning teaching duties and managing events that took place at the synagogue. As a part of weekly worship, the synagogue leader would also assign one individual to lead the weekly prayer. That prayer was customarily offered as one stood in front of an ark that housed the community Torah scrolls. Jesus knew that many were tempted to take selfish delight in having the opportunity to show off and impress others through such corporate prayers. Thus, he warned against the way baser motives can sometimes creep into public worship.

            Reference to praying “in the synagogues” should be understood correctly. Jesus was not against public prayers in the place of worship. Elsewhere in Matthew’s gospel, the Lord would rebuke people for their lack of prayer at the Temple, saying, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (Matthew 21:13). Elsewhere in the New Testament, public prayer is encouraged and celebrated (Acts 2:42; 4:24-31; 1 Timothy 2:1-3). Jesus’ concern in Matthew 6:5 was with hypocritical praying at the synagogue. He did not mean to make all forms of public praying contraband.

            In speaking of the way Pharisees loved “to stand and pray,” Jesus did not necessarily mean to condemn their physical posture in prayer. Standing was the most common posture for first-century Jews when praying.[4] For Jesus, one’s physical posture wasn’t what was most important. He was more concerned about the spiritual posture of one’s heart. One can stand, sit, or bow in prayer. What’s most important is that one has a humble heart of obeisance when praying. On commentator has said, “…it is not the posture but the motive that matters.”[5]

            Jesus exposed the problem in Pharisaical prayer practices by saying, “…that they may be seen by others.” As with giving (Matthew 6:1), the heart of the problem with Pharisaical praying was a problem of the heart. Pharisees often prayed for self-glory instead of for God’s glory. Their motives were amiss. They wanted to appear spiritual to others, so they made a pretense of long, public prayers. 

            In saying “Truly, I say to you, they have received their reward,” Jesus reiterated a pronouncement he made in his teaching on giving (see Matthew 6:2). The word translated “truly” is the word (amḗn) from which we get our word “amen.” It was a word that was used to attest to the absolute veracity of a statement one made. Jesus gave a solemn attestation to the fact that self-righteous religions “have received their reward.” 

            In speaking of their reward, he used a present tense verb. Some wold contend that his intent was to depict Pharisees as presently receiving their reward. The sense of his words could be “they are receiving their reward.” Jesus used such contemporaneous language to speak of the rewards hypocrites receive for flashy giving in Matthew 6:2. Jesus’ words reveal that hypocrites and self-oriented religionists do receive a reward for their acts of self-glory. They get praise from others, but that is the only return they will ever get for their religious showboating. They will receive no reward from God.[6]

            Jesus was not against public prayer per se. He was against praying in public in order to “be seen by others.” We must not interpret Jesus’ teaching in Matthew 5:5 too literally. If we did, we would, as John Stott has noted, “…have to give up churchgoing, family prayers and prayer meetings.”[7] Obviously Jesus was not against public praying, since he himself prayed in public on frequent occasion (Matthew 14:19; 15:36). 

            Regarding praying in public, one has observed, “Public prayer is very appropriate when practice with right motives. But public orations should represent the overflow of a vibrant personal prayer life.”[8] Ultimately, believers should pray both privately and publicly. However, it should be noted that all public prayer is built the reality of unseen prayer. There is something amiss when a believer prays publicly without praying privately. According to Jesus,  such praying is often tainted by a hypocritical desire for self-glory.[2] 

Verse 6

After rebuking Pharisaical practices in prayer, Jesus encouraged his disciples to pray differently, saying, “But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:6). The word “you” is emphatic in the original Greek of the New Testament. Such language drew attention to Jesus’ disciples. The Lord wanted to impress upon his followers their duty and responsibility regarding prayer. He wanted them to know how to pray in a way that was genuine and life-giving, a way that was far different than the self-righteous religionists on one hand (Matthew 6:5) and the pagan religionists on another hand (Matthew 6:7).

            The prophet Isaiah uttered an instruction similar to the one found in Matthew 6:6. Writing to a wrecked and ransacked city, the prophet delivered the Word of the Lord, saying, “Come, my people, enter your chambers, and shut your doors behind you; hide yourselves for a little while until the fury has passed by” (Isaiah 26:20). In all dispensations of God’s dealing with humankind, God calls his people to be committed to personal and private prayer.

            The “room” in view in Matthew 6:6 was most likely an inner-closet that was a customary feature in small one-room houses of the ancient Near East.[9] Normally, such rooms were used for storage of food and grains. They would be the only rooms in homes that contained a lock.[10] The word for “room” in Matthew 6:6 was used of “private rooms” in Luke 12:3.[11] In the first-century world, such a room was often used for storing household treasures. Perhaps Jesus’ allusion to such a room was intended to reveal that robust, spiritual treasures are available to those who commit themselves to the secret place of prayer.[12]

            The point of praying in a secret location was obvious. By secluding oneself in a secret place, one cuts him or herself off from the distractions of the world. One can indeed pray anytime and anywhere (Nehemiah 2:4; 1 Thessalonians 5:17); however, times of “closet” prayer are necessary in order to have uninterrupted and focused time of communion with the Lord. One can pray on a walk, while driving, or in a busy place surrounded by others, but praying in such situations will always pose numerous distractions. Shutting oneself off from the world in secrecy allows one to have an intimate focus on the Lord.[3] 

            Jesus’ instruction on praying in secret was meant to highlight the disciples need for private communion with God. The need for such communion is lost on many religionists. Such was the case with first-century scribes and Pharisees. To be strong in prayer, Christ followers need to stay focused on the relational element of prayer. JC Ryle has said, “In praying, the principal object to be sought is to be alone with God.”[13]

            Jesus himself emulated a commitment to private prayer. Mark’s gospel repeatedly tells of the way Jesus often retreated to private places in order to spend undistracted time in prayer and supplication. See passages like Mark 1:35; 6:46; 14:32-42. In his gospel account, Luke describe Jesus’ commitment to private prayer on one occasion by saying, “In these days he went out to the mountain to pray, and all night he continued in prayer to God” (Luke 6:12). If disciples want to be like Jesus and follow Jesus well, they should embrace Jesus’ example in prayer. Overall, the emphasis in Matthew 6:6 is on private and secret prayer. Instead of showing off their deeds of righteousness, disciples are to do them in secret (Matthew 6:2-3).

            Jesus’ instruction in verse 6 should not be construed as being antagonistic toward public prayer. One has said, “Jesus’ teaching was not intended to prohibit all public prayer. As with his teaching regarding gifts to the poor, Jesus’ concern was motivation not location. Both Jesus and His disciples prayed publicly, but their public prayers were an expression of their private devotion to God.”[14] Matthew 6:5-8 should not be used to condemn public displays of prayer. It is worth noting that Jesus himself prayed in public frequently (Matthew 14:19; 15:36). Jesus only meant to prohibit a certain type of public prayer — the man-centered type of praying that is done in public in order to impress others. 

            As in Matthew 6:4, Jesus promised a reward for genuine disciples who prayed with authenticity in a secret place. He said, “…your Father who sees in secret will reward you.” As in verses 1 and 2 of Matthew 6, the title “Father” pointed to the relational nature of Christian prayer. Religionists pray according to ritualistic rules and routine. Disciples pray because of a relationship they enjoy with God. Commenting on the nature of Christian prayer, Daniel Akin has said, “Prayer in its most basic sense is a conversation with God. Prayer is a child of God talking to his heavenly Father and listening to his Father by his Word illumined by the Spirit.”[15]

            The Greek word for “secret” was also used back in verse 4. It was the word krúptō. It was the word from which we derive our English term “crypt.” Jesus used the term to teach on the subject of spiritual rewards. God gives unseen rewards to those who worship him in concealed way. He showers blessings on those who refuse to vaunt their spirituality in order to impress others.

Verse 7

Jesus continued to teach disciples about prayer by saying, “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7). Some see verses 7 and 8 of Matthew 6 as the introduction for the Lord’s prayer. The author will deal with verses 7 and 8 in his commentary on verses 5 and 6. Though verses 7 and 8 may serve as an introduction for the Lord’s prayer, they do continue the though of verses 5 and 6. In addition, they provide important teaching concerning how disciples can regulate their motives in prayer. 

            The King James Version’s translation of the Greek rendered “empty phrases" — “vain repetitions” — has caused some to assume that Jesus was against repetition in prayer. It is important to note that the King James did not just speak of repetition, it spoke of “vain repetition.” Jesus’ concern in Matthew 6:7 was with meaningless utterances in prayer. First-century Jews were known for reciting daily chants of Scriptural prayers like Deuteronomy 6:4. They were also known for the way the liked to recite extra-biblical prayers like “the Amidah” — a prayer that contained eighteen blessings that were to be recited three times a day.[16] It seems that first-century Jews had become mechanical and legalistic in their utterance of such prayers. Other Jews were known for a superstitious belief regarding supposed angelic languages that, when employed in prayer, enabled one to pray more effectively.[17] A reference to such supposed languages seems to be found in 1 Corinthians 13:1.

            The ESV’s rendering — “empty phrases” — should not be taken as prohibition concerning repetition in prayer, nor should it be regarded as a condemnation of lengthy prayers. It is obvious that Jesus did not intend to speak against mere repetition in prayer, since his Lord’s Prayer in Matthew 6:9-13 likely was intended to be repeated frequently by disciples. Additionally, Matthew’s gospel would later provide an account of Jesus’ own prayer life. When Jesus prayed in the Garden of Gethsemane, shortly before his crucifixion, he prayed the same prayer three different times (Matthew 26:39, 42, 44). In giving an account of that prayer, Matthew would even say that Jesus “prayed the third time” saying “the same words again” (Matthew 26:44).

            What were the “empty phrases” Jesus prohibited? The Greek word (battologéō) underlying English translations seemed to employ an onomatopoeia that would be akin to our modern word “babble.”[18] It literally meant “to say batta.”[19] One has said that the term meant “to utter senseless sounds or to speak indistinctly and incoherently.”[20]John Stott has said it described “any and every prayer which is all words and no meaning, all lips and no mind or heart.”[21]

            Perhaps Jesus’ words contained a reference to pagan customs in prayer. Amongst the false religions of the ancient Near East, many employed “magical formulas” and “a repetition of meaningless sounds” in their prayers.[22]Foreigners who worshipped fake gods were known for uttering “nonsense syllables in magic incantations.”[23]Chanting meaningless phrases in prayers to the gods is a  an old phenomena in false religions. 

            In the history of Israel, the babbling of pagans was oftentimes a sign of judgment from God (Deuteronomy 28:49). Such a perspective was rooted in the events of Babel (Genesis 11:1-9). When God judged the people at Babel, he confused their languages. To one person’s ear, it sounded like everyone was babbling! Later, the concept of babbling would be used as a sign of judgment when captivity came (Isaiah 28:11; Jeremiah 5:15; Ezekiel 3:5-6). Perhaps Jesus had such things in mind as he preached his Sermon on the Mount. Incoherent babbling is not to be named amongst the people of God. 

            The showdown between Elijah and the prophets of Baal at Mount Carmel (1 Kings 18:17-40)  seemed to contain details related to such things. While Elijah prayed a straightforward prayer that was focused on the character of God, Scriptural truth, and the Lord’s covenant promises (1 Kings 18:36-37), the worshippers of Baal offered prayers that were marked by violent, nonsensical, and raving gibberish (1 Kings 18:28-29). 

            Maybe one sees a reference to “empty phrases” in Paul’s correction of the Corinthian use of unknown languages in prayer in 1 Corinthians 14:6-19. Also, one sees an example of such praying in Luke’s account of Paul’s ministry in Ephesus. While ministering in that city, Paul encountered pagan worshippers who chanted magical incantations for two hours (Acts 19:34).

            One should be careful to not misinterpret Jesus’ prohibition concerning “empty phrases.” Jesus was not against repetition in prayer, nor was he concerned with lengthy prayers per se. Verbose prayers are not necessary forbidden by Scripture. Nor is it wrong for a person to regularly repeat favorite phrases in prayer. Jesus’ issue in Matthew 5:7 was with empty praying. That is, he wanted his disciples to be on guard against mindless and heartless chanting, the type of praying common amongst pagan people. Christian disciples are to be on guard against a vain type of praying that is based on routine and ritual at the expense of a relational reality. 

            Jesus’ warning about “empty phrases” is instructive for disciples. As the Lord’s Prayer would later reveal, Christian prayer is focused on Christian truth and precepts. It reflects on real divine realities. It is governed by concrete concepts and categories of Christian believe and practice. Disciples should be on guard against “the type of prayer that goes on and on with little or no content.”[24] In the book of Job, one of Job’s friends recognized the futility and folly of empty prayers, saying, “Surely God does not hear an empty cry, nor does the Almighty regard it” (Job 35:13).

            The designation “Gentiles” referred to a “non-Jew.” However, the term was used throughout the New Testament to speak of one who did not know the God of Israel. As in Matthew 5:47, it seems that Jesus used the term in Matthew 6:7 to speak of pagans. He warned his disciples against praying like people who are not followers of the one, true God.

Verse 8

Before presenting his “Lord’s Prayer,” Jesus offered one final prohibition concerning the pagan manner of praying. He said, “Do not be like them, for your Father knows what you need before you ask him” (Matthew 6:8). The command “Do not be like them” pointed back to the babbling of the pagans in verse 7. The word “for” in verse 8 pointed to the “grounds for the preceding prohibition” in verse 7, namely the prohibition to “not heap up empty phrases.” Because God is the true God who hears prayers, believers should reject all pagan notions associated with prayer.

            Scripture passages like Isaiah 65:24; Daniel 10:12; and Acts 10:31 all emphasize the way God knows the believer’s needs, hears the believer’s prayers, and is aware of the believer’s requests. Thus, believers don’t need to pray like pagans. They don’t need to babble on, hoping to attract God’s attention and win his favor. That was the problem with the first-century pagans. They repeated empty nothingness hoping to control their gods. In every generation, their is a temptation for people to engage in what one has called “jingoistic prayer,” that is, “…self-centered prayers that try to control the gods.”[25] Genuine Christians pray differently. One commentator has said, “Jesus’ followers must not, like the Gentiles, treat prayer as an occasion to force God’s hand…Not only will all attempts to manipulate fail, but more fundamentally, they have no need for such an attempt, because the God of Israel knows what Jesus’ followers need before they ask.”[26]

            Ultimately, Jesus’ words in Matthew 6:8 emphasize the sovereignty and omniscience of God. Because of God’s character, disciples don’t need to pray like pagans. They can pray with faith and confidence in the goodness of God and in the reality of his covenant promises. 

            Later in his Sermon on the Mount, Jesus would remind his disciples of the sovereignty and providence of God again. In speaking about the way disciples have a tendency to fret over material needs, Jesus would say, “For the Gentiles seek after all these things, and your heavenly Father knows that you need them all” (Matthew 6:32). Disciples should pray with confidence, knowing that God knows their needs and that he hears their prayers.

            The book of Revelation contains a beautiful description of the realities expressed in Mathew 6:8. When John was teleported into the Third Heaven, he saw many marvelous things in the presence of God. He saw angels, saints, and Jesus! He also saw a vibrant demonstration  regarding prayer. John described what he saw. Speaking of the way Jesus took hold of a scroll, he said, “And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints” (Revelation 5:8). What a beautiful picture of believers prayers! When disciples pray, their prayers ascend into the presence of God and those prayers are poured out like sweet incense before the Father! God hears prayer![4]