Matthew 6:5,6

Ver 5. "And 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. Verily I say unto you, They have their reward. 6. 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."

Pseudo-Chrys.: Solomon says, "Before prayer, prepare thy soul." This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.

Aug., Serm. in Mont., ii, 3: He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them.

Pseudo-Chrys.: Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.

Chrys.: He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and He adds, "they love to pray in the synagogues."

Pseudo-Chrys.: But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, "in your Churches bless ye God." [Psalms 68:26]

Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. "In the corners of the streets," namely, that they may seem to be praying retiredly, and thus earn a twofold praise, both that they pray, and that they pray in retirement.

Gloss. ord.: Or, "the corners of the streets," are the places where one way crosses another, and makes four cross-ways.

Pseudo-Chrys.: He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, "that they may be seen of men." He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.

Aug.: Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.

Chrys.: It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us?

Aug.: The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.

Pseudo-Chrys.: "Verily I say unto you, they have received their reward," for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.

Chrys.: He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on to teach how we should pray.

Jerome: This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.

Pseudo-Chrys.: That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.

Cyprian, Tr. vii. 2: The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.

Pseudo-Chrys.: We may also understand by "the door of the chamber," the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.

Cassian, Collat. ix, 35: Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.

Aug.: Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; "What things ye utter in your hearts, and wherewith ye are pricked in your chambers." [Psalms 4:4] "The door" is the bodily senses; without are al worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.

Cyprian, Tr. vii, 20: What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer.

Aug.: The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.

Remig.: Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.

Chrys.: He said not 'shall freely give thee,' but, "shall reward thee;" thus He constitutes Himself your debtor.