Matthew 6:7 “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.
Luke 18:7 And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, he will see that they get justice, and quickly…
Several weeks back, I discovered Good Question, a blog by InterVarsity Press (IVP) author Christopher R. Smith. This is a treasure trove of Q&A on subjects that some people find difficult or controversial. Click the title below to read at source, and then browse the subject index to find more topics.
Q. I appreciate this post and I had a bit of a follow up question. Over the years I’ve struggled with what I see as a mixed message in the New Testament. In the Sermon on the Mount, Jesus says, “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.” But in the Parable of the Friend at Midnight and in similar parables, Jesus seems to be saying that we should essentially pester God and repeatedly bug Him until we get what we are after. He also gives us the “Lord’s Prayer,” which seems quite fixed in its order and style. How do you understand this apparently mixed message? Do you think that a lot of the prayers we commonly hear in church are made up of the “empty phrases” Jesus warns against? Phrases like “be with us,” “protect us,” “watch over us,” “bless us,” “forgive us,” etc. Often unthoughtful catch phrases . . .
Actually, I think Jesus is talking about different things in these two teachings.
When he warns in the Sermon on the Mount against “heaping up empty phrases,” he’s specifically saying that we shouldn’t expect God to hear us and grant our requests based on how many words we’ve said—that is, how much time and energy we’ve put into saying long and repetitive prayers. This is really a form of “works,” of trying to earn something from God by our own efforts. Jesus directs us instead towards grace: “Your Father knows what you need before you ask him.” What we receive from God in prayer is an expression of His love and goodness towards us, not our efforts.
On the other hand, in parables like the one about the Friend at Midnight, the Persistent Widow, etc. Jesus is saying that once we have become convinced that something will advance God’s purposes in our lives and in the world, we should pray for it with a persistent, relentless faith. We shouldn’t pray one or two half-hearted prayers along the lines of “Well, if you think you might want to do this, and you could maybe get around to it, we’d appreciate it.”
Rather, the kind of persistent prayer Jesus describes in these parables is what the author of Hebrews calls “boldly approaching the throne of grace.” But note that in this case as well the answer to prayer comes as a result of God’s grace, not our efforts. Hebrews makes clear that it rests on Jesus’ own high priestly intercession for us. And it begins with a revelation to us of God’s purposes in the world; we then join in those purposes through our prayers, with the faith God gives us to pray them and believe for their answers. (I suggest in my study guide to John, for example, that Jesus turns the water to wine at the wedding in Cana because “Mary’s persistent faith and implicit trust show him that God is powerfully at work at this very moment.”)
As for the Lord’s Prayer, I think it’s important to recognize that this was Jesus’ response to his disciples request, “Lord, teach us to pray,” after they had seen him at prayer. When we see it as a teaching, we realize that the Lord’s Prayer is designed to show us what the themes and priorities of our own prayers should be: for the advancement of God’s kingdom first, and then for our own needs in the context of our participation in that kingdom, as well as for forgiveness and deliverance from temptation.
The Lord’s Prayer is, therefore, a model prayer that we are meant to imitate but not necessarily to repeat verbatim over and over again (as by trying to do “penance” by saying “ten ‘Hail Marys’ and ten ‘Our Fathers’”). However, I think the Lord’s Prayer can nevertheless be used very effectively in liturgical settings.
For example, when I was a pastor we realized that even in our small church we had speakers of a dozen or more languages—African, Asian, European, etc. So one week, at the time when we usually shared the concerns of the congregation and prayed for them together, we instead had people take turns simply saying the Lord’s Prayer in their own native languages. This was a powerful and beautiful experience that people talked about long afterwards.
Another time we were visiting one of the great British cathedrals, York Minster. At noon a voice came quietly over the public address system reminding us that this was not just a historic building, it was a house of worship, and that it had been that since the early 600s. And so we were all invited to join in a brief moment of worship by saying the Lord’s Prayer together, once again in our native languages. This, too, was a powerful experience that illustrated the unity of God’s people through space and time by means of shared liturgical material.
Finally, as for the “empty phrases” that can creep into our prayers (“bless them, Lord”—how, exactly?), I think you’re right, we need to take an extra moment to think about what we really mean to say, rather than fall back on platitudes. This is one more good warning to take to heart from Jesus’ multifaceted—but not mixed, I would say—teaching on prayer.