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Explanation for:
Matthew
6
:
6
But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee.
15
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This clear teaching encourages the listener to steer clear of pride in their prayers. It appears to instruct us to address the Lord primarily through the secret intentions of the heart rather than through verbal expression, as demonstrated by Hannah in the book of Kings. It is noted that only her lips moved."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The individual who seeks to pray, setting aside all distractions, focuses solely on the One capable of granting their requests. However, if they divert their attention to various matters after leaving Him, they will depart without fulfillment, as this is what they themselves have chosen. Hence, the Savior did not state that such individuals will not receive recompense; rather, they will receive a reward, but solely from those from whom they wish to obtain it. It is not God's desire for this; instead, their pursuit of recognition from others renders them unworthy to receive blessings from the One to whom they have rendered no service. Consider the merciful nature of God, who promises to reward even those petitions we direct to Him. Jesus, therefore, corrected those who prayed incorrectly, highlighting the absurdity of their behavior, and proposed a more appropriate approach to prayer, saying, \\"Enter into your room,\\" and assuring that those who pray in this manner will be rewarded. You might wonder why we should refrain from praying in public settings. Indeed, it is acceptable, but it greatly depends on our intentions. God attentively inspects the motives behind our actions. If you retreat to a secluded spot and shut the door solely for appearances, the closed door will not benefit you. Note what precise guidance the Savior provided when He instructed, \\"Let them appear as men!\\" Thus, although you may shut the door, He wishes for you to dismiss vanity before closing it, covering the inner doors of your heart. Being free from vanity is always beneficial, especially during prayer. If, absent this flaw, we let our thoughts scatter during prayer, how much more detrimental is it if we allow ourselves to be consumed by vanity while we pray? If we cannot hear our own prayers or petitions, how can we implore God to listen to us? Yet some individuals, despite such counsel, conduct themselves poorly during prayer, making themselves known to all with loud outbursts and rendering themselves ridiculous both through their demeanor and their shouts. Are you not aware that if someone behaves in such a manner in a public space, they will repel the one they are seeking, whereas a calm and respectful appeal will attract the one capable of granting mercy? Therefore, let our prayers be offered without physical ostentation or vocal outcry, but rather with genuine and sincere intentions; not with clamor or to show off in front of onlookers, but with meekness, humility of spirit, and heartfelt sorrow. Should you find yourself overwhelmed and unable to restrain your cries, it is understood that deep sorrow often leads to such expression in prayer, as illustrated by Moses, who, in his distress, prayed fervently and was heard. This is why God questioned him, \\"Why do you cry out to me?\\" (Exodus 14:15). Likewise, Hannah, although not audibly heard, received everything she requested because her heart fervently cried out (1 Samuel 1). Abel not only prayed silently but even in his dying moments, his blood spoke out more powerfully than a trumpet. Rise up, as this saint did; I do not inhibit such expressions. As the prophet instructed, strip your heart of its pretenses and cry out from the depths. David declared, \\"Out of the depths I cry to you, O Lord\\" (Psalms 130:1). From the depths of your heart, let your voice emerge; keep your prayer intimate. Notice that even in royal chambers, noise is discouraged, and silence reigns. Similarly, as you enter a heavenly abode, which is far more magnificent than earthly realms, maintain great reverence. You stand in the company of angels, alongside archangels, singing with the seraphim. These celestial beings exhibit profound decorum, singing their sacred hymns and praises to God, the Sovereign of all. Therefore, join them in prayer and observe their holy goodness. You are not addressing humans but rather the omnipresent God, who hears you even before you speak and comprehends the secrets of your heart. Pray in this manner, and you shall receive a significant reward. Your Father, the Savior assures, who sees in secret, will reward you publicly; He did not simply state He would grant you something, but that He would recompense you. Thus, God renders Himself your debtor and honors you profoundly. In His invisibility, He desires your prayer to reflect that same quality."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What is the secluded place that the Lord urges the one who prays to enter? A secluded place is often referred to as a vacant and distinct sanctuary, where we may store what we wish to preserve or where we can find solace, echoing the prophet’s call: ‘Come, my people, enter your temple, take refuge’ (Is. 26:20). The power of this exhortation is clarified by its very context, as it speaks to those who endure the burdens of human selfishness. When someone is troubled by such a burden, it is wise for him to withdraw and retreat into prayer until he can cultivate the ability to disregard the accolades of others and focus solely on God, emulating the one who stated: ‘As the eyes of a servant go into the hand of his masters, as the eyes of a slave into the hand of her mistress: so our eyes go to the Lord our God’ (Psalm 122:2). However, if someone has been made pure by God’s grace from this affliction, he should not conceal what is beautiful. The Lord Himself instructs us, saying, ‘A city set on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl; instead they put it on its stand, and it gives light to everyone in the house. Let your light shine before others, that they may see your good deeds and glorify your Father in heaven’ (Matthew 5:14-16). This command also pertains to the principles of love and fasting, along with all acts of devotion."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Christ instructs us to pray in a room with the doors shut. Simultaneously, He emphasizes the importance of prayer in every location, as the prayers of believers were offered in prisons and through flames, ascending from the depths of the ocean and the belly of the great fish. Thus, the Lord invites us to access not merely the hidden corners of our homes, but the sacred chamber of our hearts, encouraging us to pray in the quiet sanctuary of our minds: not with excessive words, but in accordance with our inner convictions, for actions speak louder than the utterances of those who vocalize."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"These words should be interpreted in a spiritual context, directed toward the soul. The space referred to represents the heart or the inner spiritual understanding, as noted in the scripture, 'Meditate in your hearts upon your beds, and be quiet' (Psalm 4:5). The door symbolizes the external senses of the body, through which both good and evil may influence the soul. As wisdom expresses in the Song of Songs on behalf of the Church, “Behold, my beloved knocks at the door: open to me, my sister, my beloved” (Song of Songs 5:2). Christ approaches the door of the believer’s heart either through the sacred Scriptures or through the righteous thoughts He places within their spirit. When one embraces these thoughts, they open the door to Christ; conversely, the one who dismisses them shuts it. Therefore, He instructs that when the soul engages in prayer, it should retreat into its inner consciousness, focusing solely on the object of its prayer, silencing the distractions of the flesh, and allowing no worldly thoughts or concerns to intrude."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Entering a room is insufficient if the entrance is accessible to harmful influences that, from the outside, boldly intrude and assault our innermost being. Everything external is fleeting and visible, which barges in through the door—specifically, through our physical senses—clouding the thoughts of those who seek to pray amidst numerous distractions. Therefore, it is crucial to close the door, which means we must resist the temptations of the flesh so that our spiritual supplications may be offered to the Father, prayers arising from the depths of our hearts, aimed at the Father who resides in secrecy. For it is said, \\"And your Father, who sees in secret, will reward you.\\" This profound teaching culminates in an important reminder: it not only encourages us to pray but emphasizes the manner in which we should engage in prayer; similar to how it previously highlighted not merely the act of giving alms, but the intention behind those gifts. It instructs us on the necessity of a pure heart, which is solely cleansed by a sincere and fervent longing for eternal life rooted in a genuine love for Divine Wisdom."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In the scriptures of Kings, we witness the devout Anna faithfully adhering to the principles of the Gospel. While she silently prayed in her heart, with unwavering faith directed toward the Lord, her heartfelt supplication was promptly acknowledged by Him (1 Samuel 1:13-17). Similarly, Daniel, who consistently offered his prayers in solitude along with the three young men, was granted the divine gift of interpreting visions and dreams (Dan. 1:17). In a parallel manner, Cornelius, who had not yet received the enlightening teachings of the Gospel, fervently prayed in the privacy of his own space and was blessed with the visitation of an angelic messenger (Acts 10:1-4). Furthermore, we could consider Jonah, who, rather than praying in a secluded place, cried out in his distress from within the belly of a great fish, and was heard, emerging alive and unharmed from the depths of the sea and the belly of such a fearsome creature (Jon. 2:1-11).\\n\\nOur Lord and Savior Jesus Christ, in imparting His saving commandments, taught His disciples how to pray when they inquired of Him. He presented them with a prayer that you too can understand from the current reading. Let your heart now heed His instruction on praying to God, the Almighty Father: “But thou, when thou prayest, enter into thy room, and having shut thy door, pray to thy Father.” The “room” He speaks of does not refer to a place secluded from sight, but rather signifies the inner sanctum of our hearts, which should be opened solely to the Father. We are to pray with closed doors, symbolizing the spiritual means to guard our hearts against malevolent thoughts; with quiet lips, we should communicate with God through our minds. Our God heeds our faith rather than our vocal utterances. Thus, our hearts should be fortified with the key of faith against the assaults of the adversary, and opened exclusively to God, for it serves as His dwelling place, inviting Him to hear our pleas as we reach out to Him from within."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"What does that mean? I won't pray during worship? Certainly not. I will engage in prayer with sincere motives, not to draw attention to myself, for it is not the location that matters but the inner attitude and intent. Many individuals, when they pray privately, do so with the aim of seeking the approval of others."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Similarly, after stating what should not be done, He instructs on what ought to be done, embodying a teaching style He frequently employed. To your Father, who is in the hidden realm, indicating His invisibility. Additionally, He remarks that He who sees in privacy will bestow upon you rewards in secret, illustrating that if you crave an audience, you will gain God Himself rather than anyone else. However, should you desire the approval of men, you will also have their attention at the moment of your acknowledgment and reward—not merely a few, but many; not only humanity, but angels, archangels, and all heavenly beings. Thus, revealing your good actions now risks forfeiting your reward from God, and people may regard you with scorn as self-important. Therefore, if there is a possibility, even after a brief wait, to attain the reward of good works and gain honor before such celestial hosts, it seems unwise and irrational to sacrifice both in favor of immediate visibility. These words can also be understood in a deeper manner. The mind serves as the cell, a sublime holder of thoughts, while the door represents the senses—eyes, ears, and so forth—through which malevolent thoughts infiltrate, depleting the richness of virtue. Should one refrain from praying in church? Certainly not; rather, the purpose must not be to seek public acknowledgment, which is precisely what He denounced in the hypocrites, but to elicit God’s mercy. One praying amidst a crowd may remain sinless if his intent is genuine rather than showy, while one praying in solitude may err if his motivations contradict sincerity. God observes the intention behind each act. He labels those hypocrites who, though they seem to pray, are merely boasting in their thoughts."},{"author-name":"Gregorios Palamas","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bfc03f555204c307b7e_Gregorios%20Palamas.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"St. Gregory Palamas interprets the words of Jesus Christ regarding prayer as a call for mental clarity. He reflects on the passage, \\"But when you pray, enter into your cell, and having shut your door, pray to your Father, who is in secret.\\" However, St. Gregory perceives the term ‘cell’ not literally but metaphorically: \\"The cell of the soul is the body; our doors are the five bodily senses. The soul finds its cell when the mind does not drift toward worldly matters but instead rests within our hearts. Our senses remain closed when we refrain from becoming attached to external, sensory distractions.\\" Thus, in the thought of the holy father, entering one's cell transcends a specific physical location; it signifies the gathering of dispersed thoughts and an inward reflection by the praying individual, irrespective of where they may be."},{"author-name":"Dimitri of Rostov","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b083687b06aec81fcf3_Dimitri%20of%20Rostov.png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"The spiritual development of the inner being commences with Christ's instruction: ‘When you pray, enter into your cell and, having shut your door, pray to your Father in secret’ (Matt. 6:6). Prayer can be categorized into two types: outward and inward; it can be expressed publicly or privately, liturgical or spontaneous. Required prayers, performed publicly according to the Church's guidelines, occur at designated times: midnight, the morning service, the hours, the liturgy, vespers, and other services, to which the congregation is beckoned by the sound of bells, as a suitable offering to the Heavenly King, these prayers are to be rendered daily. Conversely, spontaneous prayer, practiced in solitude, can be offered at any moment, without a summons, purely by the prompting of the Spirit. The former, namely liturgical prayer, comprises a set number of psalms, troparia, canons, and various hymns and rituals of the clergy, while the latter (private, spontaneous) has no fixed number of prayers; individuals may pray as they see fit—sometimes briefly, sometimes for extended periods. The first is vocalized audibly, while the second is quietly contemplated. The initial form is typically performed in a standing position, whereas the inward prayer can be engaged while standing, walking, or even resting, as one turns their heart toward God whenever the inclination arises. The communal prayers occur within the Lord's temple, in a church, or occasionally in a gathering at a home, while personal prayer is conducted in a solitary space, following the Lord's command: ‘When thou prayest, enter into thy cell, and having shut the door, pray to thy Father in secret’ (Matthew 6:6). \\n\\nMoreover, the concept of a cell can be understood in two ways: as external and internal, material and spiritual. The material cell is constructed of physical elements like wood or stone, while the spiritual cell can be identified with the heart or mind, or as St. Theophylact describes it, the secret thought. Both aspects are unified in purpose. The tangible cell remains stationary, while the spiritual one accompanies a person wherever they go; the heart is always present, allowing one to retreat within themselves to pray to God in secrecy, regardless of being in a crowd or amidst conversation. Inner prayer can be activated even when in the presence of others, calling for no physical means—voices or texts—nor the movement of lips; it is simply the elevation of the mind to God and a deep yearning toward Him, which can be achieved anywhere. A physical cell confines the individual, whereas the spiritual cell encompasses both the presence of God and the entirety of the heavenly realm, as emphasized by the Gospel's teaching: ‘The kingdom of God is within you’ (Luke 17:21). St. Macarius of Egypt elucidates this by stating: ‘The heart is a small vessel, but in it are contained all things; there is God, there are angels, there is life and the kingdom, there are heavenly cities, there is the treasure of grace.’ One should often retreat into this inner sanctuary of the heart rather than confine themselves to walls. It is within this space that all thoughts should be gathered, presenting one's heart to God through fervent and faithful prayer, while also engaging in theological contemplation, so that one may mature into a complete individual."},{"author-name":"Paisios (Velichkovsky)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89640c22a3e8462f71ec9_Paisios%20(Velichkovsky).png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"Spiritual contemplation is firmly established on the teachings of our Savior, Jesus Christ. He said, But when you pray, enter into your cell, and having shut your doors, pray to your Father, who is in secret: and your Father, who sees in secret, will reward you openly (Matthew 6:6)."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"Retreat into your room, and after closing your door, pray to your Father who is unseen. This same call to pray in solitude applies as well to the act of giving generously in private. However, this doesn’t rule out the practice of communal prayer. Just as there are individual and collective needs, there are also personal and communal prayers. Jesus Christ did not prohibit the latter but criticized the Pharisees for turning their personal prayers into spectacles for public scrutiny. Indeed, Jesus frequently prayed in the presence of His disciples and the crowds when addressing universal needs."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Retreat into your private space. Find a location or room where you can be alone and away from the gaze of others. The flat rooftops typical of Eastern homes were designed not only for social interaction but also for quiet reflection and prayer, particularly during the morning or evening (cf. Acts 10:9). Additionally, certain rooms within homes were specifically created for privacy, allowing devout individuals to pray without being seen, except by the One who observes everything. In such secluded settings, the Savior instructs His followers to offer prayers to the Heavenly Father, distinguishing this practice from that of the Pharisees, who prayed in public areas like synagogues, streets, and squares. Certainly, the Savior does not prohibit praying in communal worship services or in other locations, provided the intent is not to seek admiration from others. You might wonder, should we pray in church? Certainly, but one should avoid doing so for self-serving reasons, for God considers the intentions behind every action. If you enter your chamber and close the door but then let vanity influence your prayers, the closed door will bear no benefit (Chrysostom; cf. Theophylact). The significance of this command stems from its address to those burdened by human selfishness. Thus, if anyone is afflicted by this condition, they should find solitude for prayer until they cultivate the ability to disregard the applause of others, focusing solely on God. However, those who have been graced by divine presence and are free from such affliction need not conceal the valuable insights God has revealed to them, saying, ‘You are the light of the world’ and other truths (Matthew 5:14-16) (Chrysostom). He who is unseen. Present everywhere, He also inhabits those places beyond human sight."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Savior shields us from such impure inclinations when He instructs us: WHEN YOU PRAY, ENTER INTO YOUR ROOM, signifying the private spaces that devout Jews designated for their personal prayers, but more importantly, retreat into the inner sanctum of your soul. Gather together your scattered thoughts and focus your heart and mind solely on God, dismissing all distractions around you, and SHUT YOUR DOOR, especially the door of your heart and your physical senses—sight and hearing—so that no earthly concerns or sinful yearnings can invade that space, allowing you to PRAY TO YOUR HEART which resides in secret, present everywhere, even in places beyond human sight. Call out to Him fervently from the depths of your heart, just as Moses did, as Hannah, the mother of Samuel, did, and as David declared, ‘Out of the depths I cry to you, O Lord!’ Your FATHER, who knows what is concealed, who sees all that is hidden, will hear your prayer and treat you as His debtor, not only granting your requests but doing so openly. Regardless of whether you pray in solitude or among a congregation in the temple, remember this fundamental truth: recognize your humble state before Whom you pray. ‘God,’ as St. John Chrysostom observes, ‘is always attentive to our intentions. Even if you isolate yourself in a cell, closing the doors behind you, if it is merely out of pride, those closed doors will serve no purpose. The Lord desires that you remove vanity before shutting them. Without overcoming this vice, our thoughts wander amid prayer; if we pray with arrogance, even we will not hear our own prayers. How, then, can we expect God to hear us?’ The revered Theophylact questions, ‘Should I refrain from praying in church? On the contrary, I should pray there too, but with a pure intention, not for the eyes of others; for it is not the setting that burdens us, but our inner attitude and intention. Many, even when praying in solitude, do so to gain the favor of others.’ Moreover, those who wish can fulfill the Lord's command about private prayer within the church. Yet, the prayers offered in church hold far greater significance than those made at home. ‘Some assert,’ writes St. Chrysostom, ‘that they can pray at home. You mislead yourself, dear friend. Indeed, you may pray at home, but you cannot achieve the same as you do in church, where a united voice ascends to God. The elevation of your spirit when you call upon the Lord in isolation cannot compare to the elevation found among brethren: there exists a deeper bond—the unity of love, the intercession of the priests. This is why priests are appointed, to uplift the feeble prayers of the faithful in union with the stronger ones ascending to heaven. The Apostle Peter was freed from prison because the church fervently prayed to God on his behalf (Acts 12:5). If the prayers of the Church were beneficial to Peter, why then do you dismiss their potency, and what justification can you offer…?’ Our esteemed Saint Alexis, Metropolitan of Moscow, echoes this sentiment, asserting: ‘Home prayer lacks efficacy without the prayers offered in the church. Just as a temple cannot generate heat with a single flame without true fire, neither can private prayer stand alone.’ The church represents the earthly heaven; there the Lamb of God is offered for the cleansing of the world's sins; the word of God is proclaimed there; the Cherubim mystically protect God’s throne of glory; the Divine Body and Blood of Christ are received and distributed among the faithful by the hands of the priests. This illustrates the essence of the church; how could one exchange the power of church prayer with the prayer offered at home?’ In the House of God, our heavenly advocates, the saints, join us in prayer; the Queen of Heaven prays alongside angels and archangels. Thus, Andrew, the fool for Christ's sake, witnessed the Mother of God in the temple of Blachernae, praying for all and enveloping everyone in her radiant omophorion. The Church’s prayers also serve as models for our personal supplications; in these prayers, we encounter the grace of the Life-giving Spirit of God, the very Spirit that inspired the holy men of the Church to pen them."}]}
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