| Matthew 6:8 | |
|---|---|
← 6:7 6:9 → | |
 "The Sermon on the Mount" by Rudolf Yelin (1864-1940). Kirche in Reinerzau im Schwarzwald (1912). | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 6:8 is the eighth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion on the proper procedure for praying.
In the King James Version of the Bible the text reads:
The World English Bible translates the passage as:
The Novum Testamentum Graece text is:
For a collection of other versions see here: Matthew 6:8
Jesus has just condemned the lengthy prayers of the Gentiles, and in this verse states that such prayers are unnecessary as God is aware of a person's desire even before they ask. A similar statement is made at Isaiah 65:24.
This raises the question of why prayer is even necessary at all, and this issue has been much discussed by theologians. The most common view is that while God does not need prayer, humans do. Hendriksen states that while God clearly does not need the actual act of prayer, each person does need such an outlet to bare their soul. [1] Fowler believes this use of the term "your Father" is meant to enhance this fatherly aspect of God. [2] According to Schweizer prayer is a gift from God for the comfort of humans, not an action performed to seek a reward. [3] Fowler presents an alternate thesis that what Jesus is saying here is that, unlike in pagan prayers, there is no need to persuade or cajole God in prayer, God already knows all one's needs and a simple and sincere prayer would be the most effective. [4]
Augustine: For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him. [5]
Jerome: On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty. [5]
Chrysostom: You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins. [5]
Augustine: Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit. [5]
Augustine: But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded. [5]
Augustine: Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected. [5]
Matthew 6:9 is the ninth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 6:10 is the tenth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the second one of the Lord's Prayer, one of the best known parts of the entire New Testament. This verse contains the second and third petitions to God.
Matthew 6:11 is the eleventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and forms part of the Sermon on the Mount. This verse is the third one of the Lord's Prayer, one of the best known parts of the entire New Testament. This brief verse contains the fourth petition to God.
Matthew 6:12 is the twelfth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the fourth one of the Lord's Prayer, one of the best known parts of the entire New Testament. This verse contains the fifth petition to God.
Matthew 6:13 is the thirteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament, and forms part of the Sermon on the Mount. This verse is the fifth and final one of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to "Love thy neighbour as thyself". In the chapter, Jesus refutes the teaching of some that one should "hate [one's] enemies".
Matthew 6:1 is the first verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse begins the discussion of how even good deeds can be done for the wrong reasons.
Matthew 6:2 is the second verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion of how even good deeds can be done for the wrong reasons.
Matthew 6:5 is the fifth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse opens discussion on the proper procedure for praying.
Matthew 6:7 is the seventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion on the proper procedure for praying, specifically addressing "vain repetition".
Matthew 6:14–15 are the fourteenth and fifteenth verses of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses come just after the Lord's Prayer and explain one of the statements in that prayer.
Matthew 6:25 is the twenty-fifth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse shifts the discussion from one of money to one of worry.
Matthew 6:26 is the twenty-sixth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion of worry about material provisions. In this verse Jesus tells his followers not to be anxious about food, but to rely on God as the birds, who are worth far less than people, are fully provided for.
Matthew 6:31 and Matthew 6:32 are the thirty-first and thirty-second verses of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion of worry about material provisions.
Matthew 7:7–8 are the seventh and eighth verses of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses begin an important metaphor generally believed to be about prayer.
Matthew 7:9 is the ninth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse presents the first of a pair of metaphors explaining the benefits of prayer.
Matthew 7:11 is the eleventh verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse summarizes the preceding metaphors in favour of prayer.
Matthew 7:12 is the twelfth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This well known verse presents what has become known as the Golden Rule.
Matthew 11:27 is the 27th verse in the eleventh chapter of the Gospel of Matthew in the New Testament.
"The Three Hermits" is a short story by Russian author Leo Tolstoy written in 1885 and first published in 1886 in the weekly periodical Niva (нива). It appeared in the short-story collection Twenty-Three Tales which was first translated into English for an edition released by Funk & Wagnalls in 1907. The title refers to its three central characters; unnamed simple monks living on a remote island in a life of prayer and contemplation "for the salvation of their souls."
This article incorporates text from this source, which is in the public domain .| Preceded by Matthew 6:7 | Gospel of Matthew Chapter 6 | Succeeded by Matthew 6:9 |