How do I pray?

Therefore when thou prayest thou hast need of piety, not of wordiness. … The words therefore which our Lord Jesus Christ hath taught us in His prayer, are the rule and standard of our desires. Thou mayest not ask for anything but what is written there.

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

Besides this, we should be incited and drawn to prayer because in addition to this commandment and promise God anticipates us, and Himself arranges the words and form of prayer for us, and places them upon our lips as to how and what we should pray, that we may see how heartily He pities us in our distress, and may never doubt that such prayer is pleasing to Him and shall certainly be answered; which [the Lord’s Prayer] is a great advantage indeed over all other prayers that we might compose ourselves. For in them the conscience would ever be in doubt and say: I have prayed, but who knows how it pleases Him, or whether I have hit upon the right proportions and form? Hence there is no nobler prayer to be found upon earth than the Lord’s Prayer which we daily pray, because it has this excellent testimony, that God loves to hear it, which we ought not to surrender for all the riches of the world. And it has been prescribed also for this reason that we should see and consider the distress which ought to urge and compel us to pray without ceasing. For whoever would pray must have something to present, state, and name which he desires; if not, it cannot be called a prayer.

Martin Luther, Luther's Large Catechism 24.2

Q. 187. How is the Lord’s prayer to be used? A. The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

Westminster Assembly, Westminster Larger Catechism 187

Let us strive to make the Lord's Prayer our model and pattern in all our approaches to God. Let it suggest to us the sort of things which we should pray for and pray against. Let it teach us the relative place and proportion which we should give to each subject in our prayers.

J.C. Ryle, Expository Thoughts on Luke Luke 11:1-4 (Expository Thoughts on the Gospels, Vol. 3)

In condescension to our weakness, our heavenly Teacher has given us the very words we are to take with us as we draw near to our Father. We have in them a form of prayer in which there breathe the freshness and fulness of the Eternal Life. So simple that the child can lisp it, so divinely rich that it comprehends all that God can give. A form of prayer that becomes the model and inspiration for all other prayer, and yet always draws us back to itself as the deepest utterance of our souls before our God.

Andrew Murray, With Christ in the School of Prayer 5

Nor is petition superfluous, though good things are given without claim. Now thanksgiving and request for the conversion of our neighbours is the function of the Gnostic; as also the Lord prayed, giving thanks for the accomplishment of His ministry, praying that as many as possible might attain to knowledge; that in the saved, by salvation, through knowledge, God might be glorified, and He who is alone good and alone Saviour might be acknowledged through the Son from age to age. But also faith, that one will receive, is a species of prayer gnostically laid up in store.

Clement of Alexandria, The Stromata, or Miscellanies 7.7 (Ante-Nicene Fathers, Vol. 2)

Hence He gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might not, from being saved without effort ( ἁπλὥς ), grow indifferent.

John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)

Vocal prayer is employed, not in order to tell God something He does not know, but in order to lift up the mind of the person praying or of other persons to God.

Thomas Aquinas, Summa Theologica II-II.Q83.A12

Whoever is convinced, that God not only cares for us, but knows all our wants, and anticipates our wishes and anxieties before we have stated them, will leave out vain repetitions, and will reckon it enough to prolong his prayers, as far as shall be necessary for exercising his faith; but will reckon it absurd and ridiculous to approach God with rhetorical embellishments, in the expectation that he will be moved by an abundance of words.

John Calvin, Harmony of the Evangelists, Vol. 1 5.53 (Calvin's Commentaries, Vol. 31)

It is our duty to plead with God in prayer, to fill our mouth with arguments ( Job xxiii. 4 ) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them.

Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)

‘Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature. Cleanse, therefore, your heart from all the vanities of this world, and from the words already mentioned, and ask of the Lord and you will receive all, and in none of your requests will you be denied which you make to the Lord without doubting.

Hermas, The Pastor of Hermas 3.9 (Ante-Nicene Fathers, Vol. 2)

For when we pray that the kingdom of God may come, it does not imply that He is not doing what we ask, because we do not begin at once to reign with Him in the everlasting kingdom: for what we ask is delayed, but not denied. Nevertheless, let us not fail in pray ing, for in so doing we are as those that sow the seed; and in due season we shall reap. And even when we are asking aright, let us ask Him at the same time not to do what we ask amiss; for there is reference to this also in the Lord’s Prayer, when we say, “Lead us not into temptation.”

Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 74 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)

If therefore the movement of desire on our part is not kept up by earnestness in prayer, there is nothing to be surprised at if the prayer does not gain its due effect. Hence the Lord [St Luke] says: We ought always to pray and not to faint (Luke xviii, 1); and the Apostle, Pray without ceasing (1 Thess. v, 17).

Thomas Aquinas, Summa contra Gentiles 3.96

The true rule of praying is, therefore, this, that he who seems to have beaten the air to no purpose, or to have lost his labor in praying for a long time, should not, on that account, leave off, or desist from that duty. Meanwhile, there is this advantage which God in his fatherly kindness grants to his people, that if they have been disappointed at any time of their desires and expectations, they may make known to God their perplexities and distresses, and unburden them, as it were, into his bosom.

John Calvin, Commentary on the Psalms, Vol. 1 22.1 (Calvin's Commentaries, Vol. 8)

When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer.

Matthew Henry, Commentary on Matthew 15.3 (Commentary on the Whole Bible, Vol. 5)

God’s word tells us that the great reason of unanswered prayer is that we do not pray aright: ‘Ye ask and receive not, because ye ask amiss.’ In not granting an answer, the Father tells us that there is something wrong in our praying. … O let us no longer throw the blame of our unanswered prayers on the secret will of God, but on our praying amiss.

Andrew Murray, With Christ in the School of Prayer 30

For what else is the feast, but the constant worship of God, and the recognition of godliness, and unceasing prayers from the whole heart with agreement? So Paul wishing us to be ever in this disposition, commands, saying, ‘Rejoice evermore; pray without ceasing; in everything give thanks .’

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of His Life 3.3.9 (Nicene and Post-Nicene Fathers, Series 2, Vol. 4)

And when the soul has been established in such a peaceful condition, and has been freed from the meshes of all carnal desires, and the purpose of the heart has been steadily fixed on that which is the only highest good, he will then fulfil this Apostolic precept: “Pray without ceasing;” and: “in every place lifting up holy hands without wrath and disputing:” for when by this purity (if we can say so) the thoughts of the soul are engrossed, and are re-fashioned out of their earthly condition to bear a spiritual and angelic likeness, whatever it receives, whatever it takes in hand, whatever it does, the prayer will be perfectly pure and sincere.

John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 10.6 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

And so for keeping up continual recollection of God this pious formula is to be ever set before you. “O God, make speed to save me: O Lord, make haste to help me,” for this verse has not unreasonably been picked out from the whole of Scripture for this purpose.

John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 11.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

The not cause of prayer is the desire of charity, from which prayer ought to arise: and this desire ought to be in us continually, either actually or virtually, for the virtue of this desire remains in whatever we do out of charity; and we ought to "do all things to the glory of God" ( 1 Cor. 10:31 ). From this point of view prayer ought to be continual: wherefore Augustine says (ad Probam, Ep. cxxx, 9): "Faith, hope and charity are by themselves a prayer of continual longing."

Thomas Aquinas, Summa Theologica II-II.Q83.A14

For the meed and the endless thanks that He will give us, therefor He is covetous to have us pray continually in His sight. God accepteth the goodwill and the travail of His servant, howsoever we feel: wherefore it pleaseth Him that we work both in our prayers and in good living, by His help and His grace, reasonably with discretion keeping our powers

Julian of Norwich, Revelations of Divine Love 15.1

But for us, beloved brethren, besides the hours of prayer observed of old, both the times and the sacraments have now increased in number. For we must also pray in the morning, that the Lord’s resurrection may be celebrated by morning prayer. … Also at the sunsetting and at the decline of day, of necessity we must pray again.

Cyprian of Carthage, The Treatises of Cyprian 4 (Ante-Nicene Fathers, Vol. 5)

And so it is becoming that prayer should last long enough to arouse the fervor of the interior desire: and when it exceeds this measure, so that it cannot be continued any longer without causing weariness, it should be discontinued.

Thomas Aquinas, Summa Theologica II-II.Q83.A14

As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule. In appointing particular fixed hours to be observed for his worship, there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage now before us, and from the example of Daniel, ( Daniel 9:3 .) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer.

John Calvin, Commentary on the Psalms, Vol. 2 55.5 (Calvin's Commentaries, Vol. 9)

It is good to have our hours of prayer, not to bind, but to remind conscience; and, if we think our bodies require refreshment by food thrice a day, can we think seldomer will serve our souls? This is surely as little as may be to answer the command of praying always. … Though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker and to be his own chaplain; though he was an old man, he did not think himself past it; nor, though it had been his practice from his youth up, was he weary of this well doing.

Matthew Henry, Commentary on Daniel 6.2 (Commentary on the Whole Bible, Vol. 4)

There must be definite times of distinct prayer if the aroma of devotion is to be diffused through our else scentless days. I ask for no pedantic adherence, with monastic mechanicalness, to hours and times, and forms of petitions. These are needful crutches to many of us.

Alexander Maclaren, Genesis, Exodus, Leviticus and Numbers 2.1.26 (Expositions of Holy Scripture, Vol. 1)

We, however (just as we have received), only on the day of the Lord’s Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil. Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation. But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight?

Tertullian, On Prayer 23 (Ante-Nicene Fathers, Vol. 3)

Among them, therefore, it is not so, but before they bend their knees they pray for a few moments, and while they are standing up spend the greater part of the time in prayer. And so after this, for the briefest space of time, they prostrate themselves to the ground, as if but adoring the Divine Mercy, and as soon as possible rise up, and again standing erect with outspread hands—just as they had been standing to pray before—remain with thoughts intent upon their prayers. For when you lie prostrate for any length of time upon the ground you are more open to an attack, they say, not only of wandering thoughts but also slumber.

John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.7 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

We have received from our divine Fathers the canon law that in honour of Christ’s resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fulness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord.

Anonymous (NPNF), The Canons of the Council in Trullo; Often Called The Quinisext Council 3.91 (Nicene and Post-Nicene Fathers, Series 2, Vol. 14)

The inward affection is indeed the chiefest thing in prayer; yet the external signs, as kneeling, uncovering of the head, lifting up of the hands, have a double use; the first is, that we exercise all our members to the glory and worship of God; secondly, that by this exercise our sluggishness may be awakened, as it were. There is also a third use in solemn and public prayer, because the children of God do by this means make profession of their godliness, and one of them doth provoke another unto the reverence of God. And, as the lifting up of the hands is a token of boldness and of an earnest desire, so, to testify our humility, we fall down upon our knees.

John Calvin, Commentary on the Acts of the Apostles, Vol. 2 20.6 (Calvin's Commentaries, Vol. 37)

In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. … Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue.

Origen of Alexandria, Origen Against Celsus 8.37 (Ante-Nicene Fathers, Vol. 4)

To pray, “both with the spirit,” i.e., the gift, and “with the understanding.” … He signifieth the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken.

John Chrysostom, Homilies on First Corinthians 36 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

The soul should advance by degrees, and I know well that, just as the soul is at first imperfect and afterwards perfect, so also is it with her prayer. She should nevertheless continue in vocal prayer, while she is yet imperfect, so as not to fall into idleness. But she should not say her vocal prayers without joining them to mental prayer, that is to say, that while she is reciting, she should endeavor to elevate her mind in My love, with the consideration of her own defects and of the Blood of My only-begotten Son, wherein she finds the breadth of My charity and the remission of her sins. And this she should do, so that self-knowledge and the consideration of her own defects should make her recognize My goodness in herself and continue her exercises with true humility.

Catherine of Siena, The Dialogue 4.2

It is not imprudent, if we provide variety of forms of prayer to the same purposes, that the change, by consulting with the appetites of fancy, may better entertain the spirit; and, possibly, we may be pleased to recite a hymn when a collect seems flat to us and unpleasant; and we are willing to sing rather than to say, or to sing this rather than that: we are certain that variety is delightful; and whether that be natural to us, or an imperfection, yet if it be complied with, it any remove some part of the temptation.

Jeremy Taylor, Holy Living 4.8.7

That although set forms of prayer may be lawful unto some, as is pretended, yet are they necessary unto none, that is, unto no true believers, as unto acceptable, evangelical prayer; but whoever is made partaker of the work of the Spirit of God herein, which he doth infallibly effect in every one who through him is enabled to cry, “Abba, Father,” as every child of God is, he will be able to pray according to the mind and will of God, if he neglect not the aid and assistance offered unto him for that purpose.

John Owen, Pneumatologia 8.9

For we must hold this principle, — that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, “We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace.” And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence? It is then true what I said, that its power is taken away from Christ’s priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard.

John Calvin, Commentary on Hebrews 4.4 (Calvin's Commentaries, Vol. 44)

Being thus also made in the name of Christ, what more do they than declare that no man can derive the least benefit from any prayers without the intercession of Christ? As there is nothing in the intercession of Christ to prevent the different members of the Church from offering up prayers for each other, so let it be held as a fixed principle, that all the intercessions thus used in the Church must have reference to that one intercession.

John Calvin, Institutes of the Christian Religion III.20

How can we pray to God the Father but in the name of Christ, and through the help of the Spirit?

Thomas Watson, A Body of Divinity 3.12

To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. … It is to aim at his glory and to seek this as our highest end in all our prayers.

Matthew Henry, Commentary on John 14.3 (Commentary on the Whole Bible, Vol. 5)

These words are a direct encouragement to the simple, yet great duty of praying. Everyone who kneels daily before God, and from his heart "says his prayers," has a right to take comfort in these words. Weak and imperfect as his supplications may be, so long as they are put in Christ's hands, and offered in Christ's name, they shall not be in vain. We have a Friend at Court, an Advocate with the Father; and if we honor Him by sending all our petitions through Him, He pledges His word that they shall succeed.

J.C. Ryle, Expository Thoughts on John John 14:12-17 (Expository Thoughts on the Gospels, Vol. 4)

The holy synod enjoins on all bishops, and others sustaining the office and charge of teaching that, according to the usage of the Catholic and Apostolic Church received from the primitive times of the Christian religion, and according to the consent of the holy Fathers, and to the decrees of sacred councils, they especially instruct the faithful diligently touching the intercession and invocation of saints; the honour paid to relics; and the lawful use of images—teaching them, that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to resort to their prayers, aid and help

Anonymous (NPNF), The Seventh Ecumenical Council.  The Second Council of Nice 13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 14)

A person is rendered worthy of a saint's prayers for him by the very fact that in his need he has recourse to him with pure devotion. Hence it is not unnecessary to pray to the saints.

Thomas Aquinas, Summa Theologica Suppl..Q72.A2

In regard to the saints who having died in the body live in Christ, if we attribute prayer to them, let us not imagine that they have any other way of supplicating God than through Christ who alone is the way, or that their prayers are accepted by God in any other name. Wherefore, since the Scripture calls us away from all others to Christ alone, since our heavenly Father is pleased to gather together all things in him, it were the extreme of stupidity, not to say madness, to attempt to obtain access by means of others, so as to be drawn away from him without whom access cannot be obtained. But who can deny that this was the practice for several ages, and is still the practice, wherever Popery prevails? To procure the favour of God, human merits are ever and anon obtruded, and very frequently while Christ is passed by, God is supplicated in their name.

John Calvin, Institutes of the Christian Religion III.20

We believe, as Jesus Christ is our only advocate, and as he commands us to ask of the Father in his name, and as it is not lawful for us to pray except in accordance with the model God hath taught us by his Word, that all imaginations of men concerning the intercession of dead saints are an abuse and a device of Satan to lead men from the right way of worship.

Reformed Churches, French Confession 24

We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace.

Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)

We will give the more perfect reason hereafter, when we discuss the question of the unwritten; for the present it will suffice to say that it is the Spirit in Whom we worship, and in Whom we pray. For Scripture says, God is a Spirit, and they that worship Him must worship Him in Spirit and in truth. And again,—We know not what we should pray for as we ought; but the Spirit Itself maketh intercession for us with groanings which cannot be uttered; and I will pray with the Spirit and I will pray with the understanding also; —that is, in the mind and in the Spirit.

Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 17 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

The words of St. Paul teach us that no man knows how he ought to pray: For we know not how to pray as we ought . Man in his weakness, therefore, has no right to demand that his prayer shall be heard: for even the teacher of the Gentiles does not know the true object and scope of prayer, and that, after the Lord had given a model. What we are shewn here is the perfect confidence of Him, Who alone sees the Father, Who alone knows the Father, Who alone can pray the whole night through—the Gospel tells us that the Lord continued all night in prayer—Who in the mirror of words has shewn us the true image of the deepest of all mysteries in the simple words we use in prayer.

Hilary of Poitiers, Homilies on Psalms I., LIII., CXXX 2.2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 9)

There is therefore in us a certain learned ignorance, so to speak—an ignorance which we learn from that Spirit of God who helps our infirmities. … “He maketh intercession for the saints,” because He enables the saints to make intercession, as in another place it is said, “The Lord your God proveth you, that He may know whether ye love Him,” i.e. that He may make you know.

Augustine of Hippo, Letters of St. Augustin 1.114 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)

How is it said, “The Spirit itself intercedeth for the saints,” but as meaning the charity which is wrought in thee by the Spirit? For therefore saith the same apostle: “The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us.” It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears.

Augustine of Hippo, Ten Homilies on the First Epistle of John 9 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)

For we need the Spirit’s aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, “For we know not what we should pray for as we ought.”

John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)

Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever: for He alone knows the things expedient for us. “For we know not what we should pray for as we ought.” ( Rom. viii. 26 .) We then who do not know even how to ask for what is fitting, unless we have received of the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly.

John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 37 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

Nevertheless, when the apostle said, “We know not what we should pray for as we ought,” he immediately added, “But the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God” —that is to say, He makes the saints offer intercessions.

Augustine of Hippo, A Treatise on the Soul and its Origin 7.13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 5)

To pray in spirit and in truth is to set about praying through the instigation of the Spirit, even though afterwards the mind wander through weakness.

Thomas Aquinas, Summa Theologica II-II.Q83.A13

Some have claimed that the saints are without infirmities. But Paul says: “The Spirit helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered.” We need the help of the Holy Spirit because we are weak and infirm.

Martin Luther, Commentary on Galatians 4:6

But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds. For what or how to pray, we know not, says Paul, but the Spirit helpeth our infirmity, and excites in us unutterable groans. ( Romans 8:26 .) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his promises has fixed for us, as it has been said, the right way of praying.

John Calvin, Commentary on the Catholic Epistles 1 John 5.4 (Calvin's Commentaries, Vol. 45)

For seeing “we know not what we should pray for as we ought,” “the Spirit itself maketh intercession for us with groanings which cannot be uttered,” (Rom. 8:26) not that he actually prays or groans, but he excites in us sighs, and wishes, and confidence, which our natural powers are not at all able to conceive. Nor is it without cause Paul gives the name of groanings which cannot be uttered to the prayers which believers send forth under the guidance of the Spirit. For those who are truly exercised in prayer are not unaware that blind anxieties so restrain and perplex them, that they can scarcely find what it becomes them to utter; nay, in attempting to lisp they halt and hesitate.

John Calvin, Institutes of the Christian Religion III.20

A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgement of his mercies.

Westminster Assembly, Westminster Larger Catechism 178

If we feel our spirits apt to wander in our prayers, and to retire into the world, or to things unprofitable, or vain and impertinent: 1. Use prayer to be assisted in prayer; pray for the spirit of supplication, for a sober, fixed, and recollected spirit; and when to this you add a moral industry to be steady in your thoughts, whatsoever wanderings after this do return irremediably are a misery of nature and an imperfection, but no sin, while it is not cherished and indulged to.

Jeremy Taylor, Holy Living 4.8.5

Whence is the power, life, and vigour of prayer? whence its efficacy to prevail with God? Is it not from the Spirit? He is the “Spirit of supplications” promised to them “who look on him whom they have pierced,” Zech. xii. 10, enabling them “to pray with sighs and groans that cannot be uttered,” Rom. viii. 26.

John Owen, Of the Mortification of Sin in Believers 16

There is, therefore, “a praying in the Spirit,” which is the constant duty of all believers; and it is a great reproach unto the profession of Christianity where that name itself is a matter of contempt. … Besides, in the text, all believers are said thus “to pray in the Spirit at all seasons,” διὰ πάσης προσευχῆς καὶ δεήσεως, and ἐν πάσῃ προσευχῇ καὶ δεήσει, “with all prayer and supplication;” that is, with all manner of prayer, according as our own occasions and necessities do require.

John Owen, Pneumatologia 8.9

Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words ( Hos. xiv. 2 ), these word, words which the Holy Ghost teaches.

Matthew Henry, Commentary on Psalms 0 (Commentary on the Whole Bible, Vol. 3)

Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for, as a sanctifying Spirit works and excites praying graces, as a comforting Spirit silences our fears, and helps us over all our discouragements.

Matthew Henry, Commentary on Romans 8.4 (Commentary on the Whole Bible, Vol. 6)

We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. … And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another.

Matthew Henry, Commentary on Ephesians 6.2 (Commentary on the Whole Bible, Vol. 6)

Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven.

John Wesley, Notes on the Bible 6.8

The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Jude Introduction

As the Spirit of God, in whom the Father and the Son are one, and the intercession of the Son reaches the Father, He is to us the Spirit of prayer. True prayer is the living experience of the truth of the Holy Trinity.

Andrew Murray, With Christ in the School of Prayer 26

Teach me to understand Thy lesson, that it is the indwelling Spirit, streaming from Thee, uniting to Thee, who is the Spirit of prayer. … Teach me specially in prayer to wait in holy silence, and give Him place to breathe within me His unutterable intercession. And teach me that through Him it is possible to pray without ceasing, and to pray without failing, because He makes me partaker of the never-ceasing and never-failing intercession in which Thou, the Son, dost appear before the Father.

Andrew Murray, With Christ in the School of Prayer 26

Because it is the Spirit of Christ who prays in us, our prayer must be heard; because it is we who pray in the Spirit, there is need of time, and patience, and continual renewing of the prayer, until every obstacle be conquered, and the harmony between God’s Spirit and ours is perfect.

Andrew Murray, With Christ in the School of Prayer 32

As Paul puts it here, ‘We know not what to pray for’; nor can we fix and focus our desires, nor present them ‘as we ought.’ It is to this weakness and incompleteness of our desires and prayers that the help of the Spirit is directed. He strengthens our longings by His own direct operation.

Alexander Maclaren, Romans and Corinthians 1.22 (Expositions of Holy Scripture, Vol. 13)

He that searcheth the heart knows the meaning of the Spirit’s unspoken prayers; and looking into the depths of the human spirit interprets its longings, discriminating between the mere human and partial expression and the divinely-inspired desire which may be unexpressed. If our prayers are weak, they are answered in the measure in which they embody in them, though perhaps mistaken by us, a divine longing. Apparent disappointment of our petitions may be real answers to our real prayer.

Alexander Maclaren, Romans and Corinthians 1.22 (Expositions of Holy Scripture, Vol. 13)

We know not how to pray as we ought. … There is with them the sense of utter and boundless need, and along with this the sense of ignorance and inability. Yet, still, bless God! there is, with all this, the sense of the limitless help of the Holy Spirit!

William R. Newell, Romans Verse-by-Verse 8

What is it, then, that the Pythagoreans mean when they bid us “pray with the voice”? As seems to me, not that they thought the Divinity could not hear those who speak silently, but because they wished prayers to be right, which no one would be ashamed to make in the knowledge of many.

Clement of Alexandria, The Stromata, or Miscellanies 4.21 (Ante-Nicene Fathers, Vol. 2)

We must please the divine eyes both with the habit of body and with the measure of voice. For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret—in hidden and remote places, in our very bed-chambers—which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. … And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline—not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart.

Cyprian of Carthage, The Treatises of Cyprian 4 (Ante-Nicene Fathers, Vol. 5)

There is our bed, where the Lord Jesus Christ commands us to pray. “Enter into thy chamber, and shut thy door.” What is, “Shut thy door?” Expect not from God such things as are without, but such as are within; “and thy Father which seeth in secret, shall reward thee openly.”

Augustine of Hippo, Expositions on the Book of Psalms 36 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, “Let not thy left hand know what thy right hand doeth” ( Matt. vi. 3 .), it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory.

John Chrysostom, Homilies on 1 Timothy 9 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Thou hast prayed, thou art heard, thou art blessed; and he knoweth not who standeth by thee: it is all carried on in secret, as the Lord saith in the Gospel, “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.” When therefore thou enterest into thy chamber, thou enterest into thy heart.

Augustine of Hippo, Expositions on the Book of Psalms 34 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Hence the door is to be shut, i.e. the fleshly sense is to be resisted, so that spiritual prayer may be directed to the Father, which is done in the inmost heart, where prayer is offered to the Father which is in secret.

Augustine of Hippo, Our Lord’s Sermon on the Mount 3.3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

Only cleanse the chamber of thy heart; wheresoever thou art, wherever thou prayest, He that hears is within, within in the secret place, which the psalmist calls his bosom, when he says, “And my prayer shall be turned in my own bosom.” He that heareth thee is not beyond thee; thou hast not to travel far, nor to lift thyself up, so as to reach Him as it were with thy hands. Rather, if thou lift thyself up, thou shalt fall; if thou humble thyself, He will draw near thee.

Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 11 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)

When thou prayest have no thought save of God and thy Psalmody, considering that He seeth thee. Give up thy will freely and wholly to Him, and utterly put aside, so far as thou art able, all unnecessary and empty thoughts. Strive so to behave thyself as if thou wert standing alone in the Presence of God, the Blessed Virgin and all the Saints; to Them show thy necessities and the wounds of thy soul.

Thomas à Kempis, The Founders of the New Devotion 4.5

We must not literally interpret the words, enter into thy closet: as if he ordered us to avoid the presence of men, or declared that we do not pray aright, except when there are no witnesses. He speaks comparatively, and means, that we ought rather to seek retirement than desire a crowd of men to see us praying. It is advantageous, indeed, to believers, and contributes to their pouring out, with greater freedom, their prayers and groans before God, to withdraw from the gaze of men.

John Calvin, Harmony of the Evangelists, Vol. 1 5.53 (Calvin's Commentaries, Vol. 31)

The first is, that if I find what I want kneeling, I will not pass on; and if prostrate, likewise, etc. The second; in the Point in which I find what I want, there I will rest, without being anxious to pass on, until I content myself. Fifth Addition. The fifth: After finishing the Exercise, I will, during the space of a quarter of an hour, seated or walking leisurely, look how it went with me in the Contemplation or Meditation; and if badly, I will look for the cause from which it proceeds, and having so seen it, will be sorry, in order to correct myself in future; and if well, I will give thanks to God our Lord, and will do in like manner another time.

Ignatius of Loyola, The Spiritual Exercises 1.10

Praying is speaking to God, but it is a secret speech; for it is the language of the heart, otherwise it is not praying. Afflictions bring us to secret prayer, in which we may be more free and particular in our addresses to him than we can be in public. In affliction those will seek God early who before sought him slowly, Hos. v. 15 . It will make men fervent and fluent in prayer.

Matthew Henry, Commentary on Isaiah 26.3 (Commentary on the Whole Bible, Vol. 4)

"Well, do thou pray to God, and let that be enough for thee. Pray to him as a Father, as thy Father, ready to hear and answer, graciously inclined to pity, help, and succour thee. Pray to thy Father who is in secret. " Note, In secret prayer we must have an eye to God, as present in all places; he is there in thy closet when no one else is there; there especially nigh to thee in what thou callest upon him for.

Matthew Henry, Commentary on Matthew 6.2 (Commentary on the Whole Bible, Vol. 5)

It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord. We must not restrain prayer, Job xv. 4 .

Matthew Henry, Commentary on Matthew 14.3 (Commentary on the Whole Bible, Vol. 5)

It would be well for us all, if we examined ourselves more frequently as to our habits about private prayer. … Our Master's strong crying and tears--His continuing all night in prayer to God--His frequent withdrawal to private places, to hold close communion with the Father, are things more talked of and admired than imitated. We live in an age of hurry, bustle, and so-called activity. Men are tempted continually to cut short their private devotions, and abridge their prayers.

J.C. Ryle, Expository Thoughts on Mark Mark 6:35-46 (Expository Thoughts on the Gospels, Vol. 2)

There are few professing Christians, it may be feared, who strive to imitate Christ in this matter of private devotion. There is abundance of hearing, and reading, and talking, and profession, and visiting, and almsgiving, and subscribing to societies, and teaching at schools. But is there, together with all this, a due proportion of private prayer? Are believing men and women sufficiently careful to be frequently alone with God?

J.C. Ryle, Expository Thoughts on Luke Luke 5:12-16 (Expository Thoughts on the Gospels, Vol. 3)

Here Jesus assures us that secret prayer cannot be fruitless: its blessing will show itself in our life. … Not on the strong or the fervent feeling with which I pray does the blessing of the closet depend, but upon the love and the power of the Father to whom I there entrust my needs. And therefore the Master has but one desire: Remember your Father is, and sees and hears in secret; go there and stay there, and go again from there in the confidence: He will recompense. Trust Him for it; depend upon Him: prayer to the Father cannot be vain; He will reward you openly.

Andrew Murray, With Christ in the School of Prayer 4

Dwell much in the inner chamber, with the door shut—shut in from men, shut up with God; it is there the Father waits you, it is there Jesus will teach you to pray. To be alone in secret with THE FATHER: this be your highest joy.

Andrew Murray, With Christ in the School of Prayer 4

And the first thing the Lord teaches His disciples is that they must have a secret place for prayer; every one must have some solitary spot where he can be alone with his God. … That spot may be anywhere; that spot may change from day to day if we have to change our abode; but that secret place there must be, with the quiet time in which the pupil places himself in the Master’s presence, to be by Him prepared to worship the Father. There alone, but there most surely, Jesus comes to us to teach us to pray.

Andrew Murray, With Christ in the School of Prayer 4

We cannot alter the will of God, but the man of prayer can discover the will of God with regard to himself. For to men of this kind God makes Himself manifest in the hidden chamber of the heart, and holds communion with them; and when His gracious purposes are shown to be for their good, then the doubts and difficulties of which they complain pass away for ever.

Sadhu Sundar Singh, At The Master's Feet 7

Here, let it be said, that no two things are more essential to a spirit-filled life than Bible-reading and secret prayer; no two things more helpful to growth in grace; to getting the largest joy out of a Christian life; toward establishing one in the ways of eternal peace. … Reading God's Word regularly, and praying habitually in the secret place of the Most High puts one where he is absolutely safe from the attacks of the enemy of souls, and guarantees him salvation and final victory, through the overcoming power of the Lamb.

E.M. Bounds, The Necessity of Prayer 13

As far as the abiding interests of religion are concerned, a pulpit without a closet will always be a barren thing. Blessed is the preacher whose pulpit and closet are hard by each other, and who goes from the one into the other. To consecrate no place to prayer, is to make a beggarly showing, not only in praying, but in holy living, for secret prayer and holy living are so closely joined that they can never be dissevered. A preacher or a Christian may live a decent, religious life, without secret prayer, but decency and holiness are two widely different things. And the former is attained only by secret prayer.

E.M. Bounds, The Weapon of Prayer 8

Before all things, the Teacher of peace and the Master of unity would not have prayer to be made singly and individually, as for one who prays to pray for himself alone. For we say not “My Father, which art in heaven,” nor “Give me this day my daily bread;” nor does each one ask that only his own debt should be forgiven him; nor does he request for himself alone that he may not be led into temptation, and delivered from evil. Our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one. The God of peace and the Teacher of concord, who taught unity, willed that one should thus pray for all, even as He Himself bore us all in one.

Cyprian of Carthage, The Treatises of Cyprian 4 (Ante-Nicene Fathers, Vol. 5)

We say that “if two” of us “shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father” of the just, “which is in heaven;” for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, “The Lord shall fight for you, and ye shall hold your peace;” and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him.

Origen of Alexandria, Origen Against Celsus 8.69 (Ante-Nicene Fathers, Vol. 4)

Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. … Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not.

John Chrysostom, Homilies on 1 Timothy 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

For we are admonished to pray for our enemies. … May our enemies believe, as we also believe in Thee! may they become friends, and end their enmities!

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

For he who is urged to thank God for his neighbor’s good, is also bound to love him, and be kindly disposed towards him.

John Chrysostom, Homilies on 1 Timothy 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Let us learn to pray like Christians. … Would you have your enemy stricken? pray for him: yet not with such intention, not to strike him.

John Chrysostom, Homilies on 1 Timothy 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Let us then be diligent in coming together in supplication; and let us pray for one another, as they did for the Apostles. For [so] we both fulfil a commandment, and are “anointed ” unto love: (and when I say love, I speak of every good thing:) and also learn to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own.

John Chrysostom, Homilies on Second Corinthians 2 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

Why are we taught to pray for our enemies, who are plainly unwilling to lead a holy life, unless that God may work willingness in them? And why are we ourselves taught to ask that we may receive, unless that He who has created in us the wish, may Himself satisfy the wish? We pray, then, for our enemies, that the mercy of God may prevent them, as it has prevented us: we pray for ourselves that His mercy may follow us.

Augustine of Hippo, The Enchiridion 32 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

Now we ought to desire good things not only for ourselves, but also for others: for this is essential to the love which we owe to our neighbor, as stated above (Q[25], AA[1],12; Q[27], A[2]; Q[31], A[1]). Therefore charity requires us to pray for others.

Thomas Aquinas, Summa Theologica II-II.Q83.A7

It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good.

John Calvin, Commentary on Timothy, Titus, and Philemon 1 Timothy 2.1 (Calvin's Commentaries, Vol. 43)

We can only bestow the kindness of our liberality on those of whose wants we are aware, whereas in prayer we can assist the greatest strangers, how wide soever the space which may separate them from us. This is done by that general form of prayer which, including all the sons of God, includes them also. To this we may refer the exhortation which Paul gave to the believers of his age, to lift up “holy hands without wrath and doubting,” (1 Tim. 2:8). By reminding them that dissension is a bar to prayer, he shows it to be his wish that they should with one accord present their prayers in common.

John Calvin, Institutes of the Christian Religion III.20

Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of a true faith and pure love. As for invocation of saints, or using them as intercessors to entreat for us, the priesthood of our Lord Christ and true religion will not permit us. Prayer must be made for the magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all necessities of churches; and especially in any calamity of the Church prayer must be made, both privately and publicly, without ceasing. Moreover, we must pray willingly, and not by constraint, nor for any reward; neither must we superstitiously tie prayer to any place, as though it were not lawful to pray but in the church.

Reformed Churches, Second Helvetic Confession 23

Our Saviour, in teaching us to say, Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not, God be merciful to me, and bless me, but to us, and bless us; for we must make supplication for all saints, and be willing and glad to take our lot with them.

Matthew Henry, Commentary on Psalms 67.1 (Commentary on the Whole Bible, Vol. 3)

It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers.

Matthew Henry, Commentary on Second Thessalonians 3.1 (Commentary on the Whole Bible, Vol. 6)

If prayer is heard at all, there are special reasons why it should prevail when many are united in the request. Compare Mat 18:19. Hence, the propriety of worship in the family; hence, the fitness of prayermeetings; and hence, the appropriateness of prayer offered in the great congregation.

Albert Barnes, Notes on the Bible Daniel 2:49

Let us beware of selfish prayers--prayers which are wholly taken up with our own affairs, and in which there is no place for other souls beside our own. Let us name all whom we love before God continually. Let us pray for all--the worst, the hardest, and the most unbelieving.

J.C. Ryle, Expository Thoughts on Mark Mark 7:24-30 (Expository Thoughts on the Gospels, Vol. 2)

Few duties are so strongly recommended by Scriptural example, as the duty of intercessory prayer. … Incredible as it may seem, God is pleased to do great things for souls, when friends and relations are moved to pray for them. "The effectual fervent prayer of a righteous man avails much."

J.C. Ryle, Expository Thoughts on Mark Mark 7:24-30 (Expository Thoughts on the Gospels, Vol. 2)

THE Lord frequently taught His disciples that they must pray, and how; but seldom what to pray. This he left to their sense of need, and the leading of the Spirit. But here we have one thing He expressly enjoins them to remember: in view of the plenteous harvest, and the need of reapers, they must cry to the Lord of the harvest to send forth labourers. Just as in the parable of the friend at midnight, He would have them understand that prayer is not to be selfish; so here it is the power through which blessing can come to others.

Andrew Murray, With Christ in the School of Prayer 10

Christian people must pray for men. … Intercessory prayer is a means of grace to those who exercise it. We enter the richest fields of spiritual growth and gather its priceless riches in the avenues of intercessory prayer. To pray for men is of divine nomination, and represents the highest form of Christian service.

E.M. Bounds, The Weapon of Prayer 6

Let the breast be closed against the adversary, and be open to God alone; nor let it suffer God’s enemy to approach to it at the time of prayer. For frequently he steals upon us, and penetrates within, and by crafty deceit calls away our prayers from God, that we may have one thing in our heart and another in our voice, when not the sound of the voice, but the soul and mind, ought to be praying to the Lord with a simple intention. But what carelessness it is, to be distracted and carried away by foolish and profane thoughts when you are praying to the Lord, as if there were anything which you should rather be thinking of than that you are speaking with God! How can you ask to be heard of God, when you yourself do not hear yourself? Do you wish that God should remember you when you ask, if you yourself do not remember yourself?

Cyprian of Carthage, The Treatises of Cyprian 4 (Ante-Nicene Fathers, Vol. 5)

Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, “Lift up your hearts,” that so upon the people’s response, “We lift them up unto the Lord,” he may be reminded that he himself ought to think of nothing but the Lord.

Cyprian of Carthage, The Treatises of Cyprian 4 (Ante-Nicene Fathers, Vol. 5)

Let no one then retain against himself by refusing to forgive, lest it be retained against him, when he prayeth. For God saith, “Forgive, and thou shalt be forgiven.” For I have forgiven thee first; do thou at least forgive after that.

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

For the Apostle saith, “Lifting up pure hands without anger and dissension.” It is in order that when thou liftest up hands to God, there may come into thy mind thy works. For whereas those hands are lifted up that thou mayest obtain that which thou wilt, those same hands thou thinkest in good works to exercise, that they may not blush to be lifted up to God.

Augustine of Hippo, Expositions on the Book of Psalms 63 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Let not the tongue that has touched the Lord’s Body utter anything offensive, let it be kept pure, let not curses be borne upon it. For if “revilers shall not inherit the kingdom of God” ( 1 Cor. vi. 10 .), much less those who curse. For he that curses must be injurious; and injuriousness and prayer are at variance with each other, cursing and praying are far apart, accusation and prayer are wide asunder. … For though your prayers were on the point of being heard for yourself, they would never be accepted in such a case, as offered with a polluted mouth.

John Chrysostom, Homilies on 1 Timothy 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

How then may we retain displeasure against our brother, I will not say for several days, but even till the going down of the sun, if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: “Pray without ceasing;” and “in every place lifting up holy hands without wrath and disputing.” It remains then either that we never pray at all, retaining this poison in our hearts, and become guilty in regard of this apostolic or evangelic charge, in which we are bidden to pray everywhere and without ceasing; or else if, deceiving ourselves, we venture to pour forth our prayers, contrary to His command, we must know that we are offering to God no prayer, but an obstinate temper with a rebellious spirit.

John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

And therefore if we do not want anything to haunt us while we are praying, we should be careful before our prayer, to exclude it from the shrine of our heart, that we may thus fulfill the Apostle’s injunction: “Pray without ceasing;” and: “In every place lifting up holy hands without wrath or disputing.” For otherwise we shall not be able to carry out that charge unless our mind, purified from all stains of sin, and given over to virtue as to its natural good, feed on the continual contemplation of Almighty God.

John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 10.3 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

But one draws nigh to God by contemplation and devout affection and humble and firm intention. That prayer therefore which does not so draw nigh to God is not within God’s hearing.

Thomas Aquinas, Summa contra Gentiles 3.96

God hears the prayers of the pious on the ground of friendship. He then who turns away from the friendship of God is not worthy to have his prayer heard.That is, not until there is in him some first breath of desire of going back to God. The wicked man may pray for himself: but, praying for others he is less likely to be heard than the just man.

Thomas Aquinas, Summa contra Gentiles 3.96

There can be no godliness in the sinner's prayer as though his prayer were quickened by a habit of virtue: and yet his prayer may be godly in so far as he asks for something pertaining to godliness. Even so a man who has not the habit of justice is able to will something just, as stated above ( Q[59], A[2] ). And though his prayer is not meritorious, it can be impetrative, because merit depends on justice, whereas impetration rests on grace.

Thomas Aquinas, Summa Theologica II-II.Q83.A16

It is the uniform doctrine of Scripture, that God does not listen to any but those who call upon him with truth and sincerity. … In short, no man is properly disposed to pray to God, unless his heart be purified by faith.

John Calvin, Commentary on the Gospel of John, Vol. 1 9.5 (Calvin's Commentaries, Vol. 34)

At the same time, as most men pervert and profane the method of calling upon God through inventions of their own, the right manner of praying is laid down in the next part of the verse, which is, that we should pray in truth. Although men resort to God in a cold manner, or even in their prayers expostulate with him, while their hearts are swelling with pride or with anger, they yet complain that they are not heard; just as if there were no difference between praying and quarreling, or the exercise of faith and hypocrisy. The greater part of men, involved in infidelity, scarcely believe that there is a God in heaven at all; others would banish him from it if they could; others would tie him down to their views and, wishes, while some seek slight and insufficient ways of reconciling him, so that the common way of praying is but an idle and empty ceremony. And although nearly all men without exception have recourse to God in the time of their need, they are few indeed who bring the smallest measure of faith or repentance.

John Calvin, Commentary on the Psalms, Vol. 5 145.4 (Calvin's Commentaries, Vol. 12)

Daniel, therefore, sets before himself the majesty of God, to urge both himself and others to cast themselves down before the Almighty, that, in accordance with his example, they may really feel penitent before him. God, therefore, says he, is great and terrible We shall never attribute just honor to God unless we become cast down, as if dead, before him. And we ought diligently to notice this, because we are too often careless in prayer to God, and we treat it as a mere matter of outward observance.

John Calvin, Commentary on Daniel, Vol. 2 9.3 (Calvin's Commentaries, Vol. 25)

It is likewise to be remarked that, as, in the time of consolation, it is easy and not irksome to be in contemplation the full hour, so it is very hard in the time of desolation to fill it out. For this reason, the person who is exercising himself, in order to act against the desolation and conquer the temptations, ought always to stay somewhat more than the full hour; so as to accustom himself not only to resist the adversary, but even to overthrow him.

Ignatius of Loyola, The Spiritual Exercises 0.6

In Isaiah he thus threatens: “When ye make many prayers, I will not hear: your hands are full of blood,” (Isaiah 1:15). In like manner, in Jeremiah, “Though they shall cry unto me, I will not hearken unto them,” (Jer. 11:7, 8, 11); because he regards it as the highest insult for the wicked to boast of his covenant while profaning his sacred name by their whole lives. Hence he complains in Isaiah: “This people draw near to me with their mouth, and with their lips do honour me; but have removed their heart far from men” (Isaiah 29:13). Indeed, he does not confine this to prayers alone, but declares that he abominates pretense in every part of his service.

John Calvin, Institutes of the Christian Religion III.20

Let us know, then, that none duly prepare themselves for prayer but those who are so impressed with the majesty of God that they engage in it free from all earthly cares and affections. The ceremony of lifting up our hands in prayer is designed to remind us that we are far removed from God, unless our thoughts rise upward: as it is said in the psalm, “Unto thee, O Lord, do I lift up my soul,” (Psalm 25:1). And Scripture repeatedly uses the expression to raise our prayer, meaning that those who would be heard by God must not grovel in the mire. The sum is, that the more liberally God deals with us, condescendingly inviting us to disburden our cares into his bosom, the less excusable we are if this admirable and incomparable blessing does not in our estimation outweigh all other things, and win our affection, that prayer may seriously engage our every thought and feeling.

John Calvin, Institutes of the Christian Religion III.20

Another rule of prayer is, that in asking we must always truly feel our wants, and seriously considering that we need all the things which we ask, accompany the prayer with a sincere, nay, ardent desire of obtaining them. Many repeat prayers in a perfunctory manner from a set form, as if they were performing a task to God, and though they confess that this is a necessary remedy for the evils of their condition, because it were fatal to be left without the divine aid which they implore, it still appears that they perform the duty from custom, because their minds are meanwhile cold, and they ponder not what they ask. A general and confused feeling of their necessity leads them to pray, but it does not make them solicitous as in a matter of present consequence, that they may obtain the supply of their need.

John Calvin, Institutes of the Christian Religion III.20

Believers ought to be specially on their guard never to appear in the presence of God with the intention of presenting a request unless they are under some serious impression, and are, at the same time, desirous to obtain it. Nay, although in these things which we ask only for the glory of God, we seem not at first sight to consult for our necessity, yet we ought not to ask with less fervor and vehemence of desire. For instance, when we pray that his name be hallowed—that hallowing must, so to speak, be earnestly hungered and thirsted after.

John Calvin, Institutes of the Christian Religion III.20

The reason we are so loose and unmannerly in the carriage of our souls before God, is because we consider him not as a “great King” (Mal. i. 14). “Our Father, which art in heaven,” in regard of his majesty, is the preface to prayer.

Stephen Charnock, The Existence and Attributes of God 13

We are on earth, the footstool of his throne; we are mean and vile, unlike God, and utterly unworthy to receive any favour from him or to have any communion with him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job ix. 14 . This does not condemn all long prayers; were they not good, the Pharisees would not have used them for a pretence; Christ prayed all night; and we are directed to continue in prayer. But it condemns careless heartless praying, vain repetitions ( Matt. vi. 7 ), repeating Pater-nosters by tale. Let us speak to God, and of him, in his own words, words which the scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss.

Matthew Henry, Commentary on Ecclesiastes 5.1 (Commentary on the Whole Bible, Vol. 3)

Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. … It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace.

Matthew Henry, Commentary on Psalms 17.1 (Commentary on the Whole Bible, Vol. 3)

He who prays must be a righteous man; not righteous in an absolute sense (for this Elias was not, who is here made a pattern to us), but righteous in a gospel sense; not loving nor approving of any iniquity. If I regard iniquity in my heart, the Lord will not hear my prayer, Ps. lxvi. 18 . Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out of the heart to God; and it must proceed from a faith unfeigned.

Matthew Henry, Commentary on James 5.2 (Commentary on the Whole Bible, Vol. 6)

Ye ask not - And no marvel; for a man full of evil desire, of envy or hatred, cannot pray. 3. But if ye do ask, ye receive not, because ye ask amiss - That is, from a wrong motive.

John Wesley, Notes on the Bible 20.4

The plain object of it is, to remind us that we must not expect our prayers for forgiveness to be heard, if we pray with malice and spite in our hearts towards others. To pray in such a frame of mind is mere formality and hypocrisy. … We must not expect to be forgiven, if we cannot forgive.

J.C. Ryle, Expository Thoughts on Matthew Matthew 6:9-15 (Expository Thoughts on the Gospels, Vol. 1)

The parable of the Pharisee and tax-collector teaches the spirit which should pervade our prayers.

J.C. Ryle, Expository Thoughts on Luke Luke 18:9-14 (Expository Thoughts on the Gospels, Vol. 3)

At the close of the parable of the unmerciful servant He applies His teaching in the words: ‘So shall also my Heavenly Father do unto you, if ye forgive not every one his brother from your hearts.’ And so here, beside the dried-up fig-tree, where He speaks of the wonderful power of faith and the prayer of faith, He all at once, apparently without connection, introduces the thought, ‘Whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses.’ It is as if the Lord had learned during His life at Nazareth and afterwards that disobedience to the law of love to men was the great sin even of praying people, and the great cause of the feebleness of their prayer.

Andrew Murray, With Christ in the School of Prayer 15

It is always true that if we regard iniquity in our hearts, if in our inmost nature we love the sin, that stops the prayer from being answered. But, blessed be God, it is not true that our having done the sin prevents our petitions being granted. For the sin that is not regarded in the heart, but is turned away from with loathing hath no intercepting power. So, though the uplifted hands art stained, He will cleanse them if, as we lift them to Him, we say, 'Lord, they are foul, if thou wilt Thou canst make them clean.'

Alexander Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 2.5.7 (Expositions of Holy Scripture, Vol. 14)

In all true prayer there must be the lowest prostration in reverence before the Infinite Majesty. But the noblest prayer is that which lifts ‘them that are bowed down’ rather than that which prostrates men before an inaccessible Deity. And so, whilst we lie low at His feet, that may be the prayer of a mere theist, but when our hearts go out towards Him, and we are drawn to Himself, that is the prayer that befits Christian aspiration; the ascent of the soul toward God is the true essence of prayer. As one of the non-Christian philosophers—seekers after God, if ever there were such, and who, I doubt not, found Him whom they sought—has put it, ‘the flight of the lonely soul to the only God’; that is prayer.

Alexander Maclaren, Genesis, Exodus, Leviticus and Numbers 2.1.26 (Expositions of Holy Scripture, Vol. 1)

Prayer is the creator as well as the channel of devotion. … There is no real prayer without devotion, no devotion without prayer. … His aim, aspirations, ambition are for God and to God, and to such prayer is as essential as food is to life.

E.M. Bounds, Power Through Prayer 10

The character of the inner life is a condition of effectual praying. As is the life, so will the praying be. An inconsistent life obstructs praying and neutralizes what little praying we may do. Always, it is "the prayer of the righteous man which availeth much."

E.M. Bounds, The Necessity of Prayer 8

If you desire to pray to God, you must first have a consuming desire to obey Him. If you would have free access to God in prayer, then every obstacle in the nature of sin or disobedience, must be removed. … It is that of unquestioning obedience, and until it is taken, prayer for blessing and continued sustenance, will be of no avail.

E.M. Bounds, The Necessity of Prayer 9

Desire precedes prayer, accompanies it, is followed by it. … The deeper the desire, the stronger the prayer. Without desire, prayer is a meaningless mumble of words.

E.M. Bounds, The Necessity of Prayer 4

There is no incense without fire; no prayer without flame. Ardent desire is the basis of unceasing prayer. It is not a shallow, fickle inclination, but a strong yearning, an unquenchable ardour, which impregnates, glows, burns and fixes the heart.

E.M. Bounds, The Necessity of Prayer 4

For this reason he beginneth with praises: “O confess unto the Lord, and call upon His Name” ( ver. 1 ); for this confession is to be understood as praise, just as these words of our Lord, “I confess to Thee, O Father, Lord of heaven and earth.” For after commencing with praise, calling upon God is wont to follow, whereunto he that prayeth doth next add his longings: whence the Lord’s Prayer itself hath at the commencement a very brief praise, in these words, “Our Father which art in Heaven.” The things prayed for, then follow.…This also followeth, “Tell the people what things He hath done;” or rather, to translate literally from the Greek, as other Latin copies too have it, “Preach the Gospel of His works among the Gentiles.”

Augustine of Hippo, Expositions on the Book of Psalms 105 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Seeing that in all prayer we have to conciliate the goodwill of him to whom we pray, then to say what we pray for; goodwill is usually conciliated by our offering praise to him to whom the prayer is directed, and this is usually put in the beginning of the prayer: and in this particular our Lord has bidden us say nothing else but “Our Father who art in heaven.” For many things are said in praise of God, which, being scattered variously and widely over all the Holy Scriptures, every one will be able to consider when he reads them: yet nowhere is there found a precept for the people of Israel, that they should say “Our Father,” or that they should pray to God as a Father; but as Lord He was made known to them, as being yet servants, i.e. still living according to the flesh.

Augustine of Hippo, Our Lord’s Sermon on the Mount 3.4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.

John Calvin, Commentary on Philippians, Colossians, and Thessalonians 1 Thessalonians 5.4 (Calvin's Commentaries, Vol. 42)

We must note this general rule, that we cannot pray as we ought, but we must also praise God. For though the desire to pray arise of the feeling of our want and miseries, and therefore it is, for the most part, joined with sorrow and carefulness; yet the faithful must so bridle their affections, that they murmur not against God; so that the right form of prayer doth join two affections together, (to look too contrary,) [viz.] carefulness and sorrow, by reason of the present necessity which doth keep us down, and joyfulness, by reason of the obedience whereby we submit ourselve to God, and by reason of the hope which, showing us the haven high at hand, doth refresh us even in the midst of shipwreck.

John Calvin, Commentary on the Acts of the Apostles, Vol. 2 16.5 (Calvin's Commentaries, Vol. 37)

By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly celebrate his kindnesses toward us, ascribing to his liberality every blessing which enters into our lot. … Scripture, not without reason, commands us to use both continually.

John Calvin, Institutes of the Christian Religion III.20

Q. 185. How are we to pray? A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

Westminster Assembly, Westminster Larger Catechism 185

Prayer, in the Scripture representation of it, is the soul’s access and approach unto God by Jesus Christ, through the aids of his Holy Spirit, to make known its requests unto him, with supplication and thanksgiving. And that whereon it is recommended unto us are its external adjuncts, and its internal grace and efficacy. Of the first sort, earnestness, fervency, importunity, constancy, and perseverance, are the principal. No man can attend unto these, or any of them, in a way of duty, but in the exercise of his mind and understanding.

John Owen, Pneumatologia 8.12

Prayer is the ascent of the soul to God; God must be eyed and the soul employed. Sursum corda—Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness.

Matthew Henry, Commentary on Psalms 25.1 (Commentary on the Whole Bible, Vol. 3)

When we pray to God for the mercies we want we must praise him for those we have received. Thanksgiving must be a part of every prayer.

Matthew Henry, Commentary on Daniel 6.2 (Commentary on the Whole Bible, Vol. 4)

To pray is to lift up the soul to God, this is the essence of prayer. If this be not done, words, though ever so well chosen, are but wind; but, if it be, it is an acceptable prayer, though the groanings cannot be uttered. Note, Those do not pray to God at all that do not pray in the spirit.

Matthew Henry, Commentary on Hosea 7.2 (Commentary on the Whole Bible, Vol. 4)

Our hearts must go along with our prayers. We must lift up our hearts with our hands, as we must pour out our souls with our words. … Praying is lifting up the soul to God ( Ps. xxv. 1 ) as to our Father in heaven; and the soul that hopes to be with God in heaven for ever will thus, by frequent acts of devotion, be still learning the way thither and pressing forward in that way.

Matthew Henry, Commentary on Lamentations 3.3 (Commentary on the Whole Bible, Vol. 4)

Daniel knew how by prayer to converse with God, and he found favour with him, both in petition and in thanksgiving, which are the two principal parts of prayer.

Matthew Henry, Commentary on Daniel 2.2 (Commentary on the Whole Bible, Vol. 4)

We give glory to God; it may be taken not as a petition, but as an adoration; as that, the Lord be magnified, or glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it.

Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)

Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing; else our rejoicing is but delusion. Thanksgiving is inseparable from true prayer: it is almost essentially connected with it.

John Wesley, Notes on the Bible 13.5

Supplication is here the imploring help in time of need: prayer is any kind of offering up our desires to God. But true prayer is the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. Intercession is prayer for others.

John Wesley, Notes on the Bible 15.2

The lifting up of man's mind and heart to God, manifested by devout words. 391. What should the Christian do when he lifts up his mind and heart to God? First, he should glorify him for his divine perfections; secondly, give thanks to him for his mercies; thirdly, ask him for what he needs. So there are three chief forms of prayer: Praise, Thanksgiving, and Petition.

Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 389–396

We seek God’s gifts: God wants to give us HIMSELF first. We think of prayer as the power to draw down good gifts from heaven; Jesus as the means to draw ourselves up to God. We want to stand at the door and cry; Jesus would have us first enter in and realize that we are friends and children.

Andrew Murray, With Christ in the School of Prayer 13

One word answers the question—Communion. We are to be alone that we may more fully and thrillingly feel that we are with God. That communion will have an intellectual element in which we try to rise to perception of the high truths as to God, or in meditation gaze on Him, and a petitionary element in which we ask for the communication of His grace according to our needs.

Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.29 (Expositions of Holy Scripture, Vol. 6)

'By prayer'—that does not mean, as a superficial experience of religion is apt to suppose it to mean, actual petition that follows. For a great many of us, the only notion that we have of prayer is asking God to give us something that we want. But there is a far higher region of communion than that, in which the soul seeks and finds, and sits and gazes, and aspiring possesses, and possessing aspires. Where there is no spoken petition for anything affecting outward life, there may be the prayer of contemplation such as the burning seraphs before the Throne do ever glow with. The prayer of silent submission, in which the will bows itself before God; the prayer of quiet trust, in which we do not so much seek as cleave; the prayer of still fruition—these, in Paul's conception of the true order, precede 'supplication.'

Alexander Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 2.1.4 (Expositions of Holy Scripture, Vol. 14)

With thanksgiving (μετα ευχαριστιας). In all the forms of prayer here named thanksgiving should appear.

A.T. Robertson, Word Pictures in the New Testament 12.4

“Submit thee to the Lord, and entreat Him” ( ver. 7 ). Be this thy life, to obey His commandments. For this is to submit thee to Him; and to entreat Him until He give thee what He hath promised. Let good works “continue;” let prayer “continue.”

Augustine of Hippo, Expositions on the Book of Psalms 37.1 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

And the blessed David knew so well that by his own efforts he could not secure the increase of his work and labour, that he entreated with renewed prayers that he might obtain the “direction” of his work from the Lord, saying, “Direct thou the work of our hands over us; yea, the work of our hands do thou direct;” and again: “Confirm, O God, what thou hast wrought in us.”

John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.14 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

Although man cannot by himself know what he ought to pray for, "the Spirit," as stated in the same passage, "helpeth our infirmity," since by inspiring us with holy desires, He makes us ask for what is right.

Thomas Aquinas, Summa Theologica II-II.Q83.A5

Christ therefore enjoins us to submit our desires to the will of God, that he may give us nothing more than he knows to be advantageous. We must not think that he takes no notice of us, when he does not answer our wishes: for he has a right to distinguish what we actually need. All our affections being blind, the rule of prayer must be sought from the word of God: for we are not competent judges of so weighty a matter. He who desires to approach God with the conviction that he will be heard, must learn to restrain his heart from asking any thing that is not agreeable to his will.

John Calvin, Harmony of the Evangelists, Vol. 1 5.63 (Calvin's Commentaries, Vol. 31)

For, first, we know that no one prays aright unless he subjects his own wishes to God. … Secondly, there ought to be nothing ambiguous in our prayers; and absolute certainty is to be sought for only in the Word of God.

John Calvin, Commentary on Genesis, Vol. 2 24.1 (Calvin's Commentaries, Vol. 2)

Wherefore, whenever no certain promise exists, our request to God must have a condition annexed to it. Here we may refer to the prayer of David, “Awake for me to the judgment that thou hast commanded,” (Ps. 7:6); for he reminds us that he had received special instruction to pray for a temporal blessing.

John Calvin, Institutes of the Christian Religion III.20

What God hath promised, all that he hath promised, and nothing else, are we to pray for; for “secret things belong unto the Lord our God” alone, but the declaration of his will and grace belongs unto us, and is our rule. Wherefore, there is nothing that we really do or may stand in need of but God hath promised the supply of it, in such a way and under such limitations as may make it good and useful unto us; and there is nothing that God hath promised but we stand in need of it, or are some way or other concerned in it as members of the mystical body of Christ. Wherefore, “we know not what we should pray for as we ought,” unless we know or understand the goodness, grace, kindness, and mercy, that is prepared and proposed in the promises of God; for how should we, seeing we are to pray for all that God hath promised, and for nothing but what God hath promised, and as he hath promised it?

John Owen, Pneumatologia 8.6

We must “pray with our understanding;” that is, understand what we pray for. And these things are no other but what God hath promised; which if we are not regulated by in our supplications, we “ask amiss.” It is, therefore, indispensably necessary unto prayer that we should know what God hath promised, or that we should have an understanding of the grace and mercy of the promises.

John Owen, Pneumatologia 8.7

The order of prayer runs thus, “Hallowed be thy name;” first to have a deep sense of the holiness of the Divine nature, and an ardent desire for the glory of it. This order is inverted by asking those things which are not agreeable to the will of God, not meet for us to ask, and not meet for God to give; or asking things agreeable to the will of God, but with a wicked intention.

Stephen Charnock, The Existence and Attributes of God 11

Prayer is a salve for every sore, even the sorest, a remedy for every malady, even the most grievous. And our business in prayer is not to prescribe, but to subscribe to the wisdom and will of God; to refer our case to him, and then to leave it with him. Lord, behold and consider, and thy will be done.

Matthew Henry, Commentary on Lamentations 2.2 (Commentary on the Whole Bible, Vol. 4)

The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

Matthew Henry, Commentary on First John 5.4 (Commentary on the Whole Bible, Vol. 6)

It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations.

Matthew Henry, Commentary on Second Thessalonians 1.3 (Commentary on the Whole Bible, Vol. 6)

We must ask that we may receive; but that we should receive what we ask in respect of our lower needs, is not God’s end in making us pray, for he could give us everything without that: to bring his child to his knee, God withholds that man may ask.

George MacDonald, Unspoken Sermons 4 (Vol. 2)

As faith becomes strong and bold enough to claim the fulfilment of the general promise in the special case, we may have the assurance that our prayers are heard: they are according to God’s will. Take the words of John in the verse following our text as an illustration: ‘If any man see his brother sinning a sin not unto death, he shall ask and God will give him life.’ Such is the general promise; and the believer who pleads on the ground of this promise, prays according to the will of God, and John would give him boldness to know that he has the petition which he asks.

Andrew Murray, With Christ in the School of Prayer 30

When first the child has yielded himself to the Father in the care for His Name, His Kingdom, and His Will, he has full liberty to ask for his daily bread. … Consecration to God and His will gives wonderful liberty in prayer for temporal things: the whole earthly life is given to the Father’s loving care.

Andrew Murray, With Christ in the School of Prayer 5

‘Ye ask and receive not, because ye ask amiss.’ Let that word of God search us. Let us ask whether our prayer be indeed the expression of a life wholly given over to the will of God and the love of man. Love is the only soil in which faith can strike its roots and thrive.

Andrew Murray, With Christ in the School of Prayer 15

He who prays in Christ’s name must pray Christ’s prayer, ‘Not My will, but Thine be done.’ And then, though many wishes may be unanswered, and many weak petitions unfulfilled, and many desires unsatisfied, the essential spirit of the prayer will be answered, and, His will being done in us and on us, our wishes will acquiesce in it and desire nothing besides.

Alexander Maclaren, St John Chaps. XV to XXI 1.15 (Expositions of Holy Scripture, Vol. 11)

Fulfil the conditions and you are sure of the promise. If our prayer in its deepest essence be ‘Not my will, but Thine,’ it will be answered. When the desires of our heart are for God, and for conformity to His will, as they will be when we ‘delight ourselves in Him,’ then we get our heart’s desires.

Alexander Maclaren, Second Kings from Chap. VIII, and Chronicles, Ezra, and Nehemiah, Esther, Job, Proverbs and Ecclesiastes 1.7.6 (Expositions of Holy Scripture, Vol. 3)

Unless our answer always, and at bottom, is, ‘Not my will, but Thine,’ we have not yet learnt the highest blessing, nor the truest meaning, of prayer.

Alexander Maclaren, Luke 2.19 (Expositions of Holy Scripture, Vol. 9)

By Scriptural warrant, prayer may be divided into the petition of faith and that of submission. The prayer of faith is based on the written Word, for "faith cometh by hearing, and hearing by the Word of God." It receives its answer, inevitably -- the very thing for which it prays. The prayer of submission is without a definite word of promise, so to speak, but takes hold of God with a lowly and contrite spirit, and asks and pleads with Him, for that which the soul desires.

E.M. Bounds, The Necessity of Prayer 12

God’s children on earth must link their prayers to God’s will. … Our prayers must be the creation and exponent of God’s will. We are to grasp humanity in our praying as God grasps humanity in His love, His interest and His plans to redeem humanity. Our sympathies, prayers, wrestling and ardent desires must run parallel with the will of God, broad, generous, world-wide and Godlike.

E.M. Bounds, The Weapon of Prayer 5

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: “They were baptized,” saith (the Scripture), “confessing their own sins.” To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”

Tertullian, On Baptism 20 (Ante-Nicene Fathers, Vol. 3)

Although I know, brethren beloved, that from the fear which we all of us owe to God, you also are instantly urgent in continual petitions and earnest prayers to Him, still I myself remind your religious anxiety, that in order to appease and entreat the Lord, we must lament not only in words, but also with fastings and with tears, and with every kind of urgency. For we must perceive and confess that the so disordered ruin arising from that affliction, which has in a great measure laid waste, and is even still laying waste, our flock, has visited us according to our sins, in that we do not keep the way of the Lord, nor observe the heavenly commandments given to us for our salvation.

Cyprian of Carthage, The Epistles of Cyprian 7 (Ante-Nicene Fathers, Vol. 5)

How speedily are the prayers of those received, who work righteousness! And this is man’s righteousness in this life, fasting, alms, and prayer. Wouldest thou have thy prayer fly upward to God? Make for it those two wings of alms and fasting.

Augustine of Hippo, Expositions on the Book of Psalms 43 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

But we ought not only to pray, but to do alms also, because when the pump is used to prevent the ship from sinking, both the voices and hands are at work. Now we are at work with our voices, when we say, “Forgive us our debts, as we also forgive our debtors.”

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

For, since continuing in prayers frequently makes persons listless, therefore he saith, “watching,” that is, sober, not wandering. For the devil knoweth, he knoweth, how great a good prayer is; therefore he presseth heavily. And Paul also knoweth how careless many are when they pray, wherefore he saith, “continue” in prayer, as of somewhat laborious, “watching therein with thanksgiving.” For let this, he saith, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment.

John Chrysostom, Homilies on Colossians 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Therefore, is there need not only that we “pray without ceasing,” but also, that we should do so “watching;—and watching,” saith he, “thereunto.” Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table” ( Matt. xv. 27 .), and desisted not until she obtained her request. … This is to be watchful.

John Chrysostom, Homilies on Ephesians 25 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

And whereas in the matter of almsgiving, He did not put it simply, but having said, “Take heed not to do it before men,” He added, “to be seen of them;” yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.

John Chrysostom, The Homilies of St. John Chrysostom 23 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

And Christ, having mentioned prayer, added fasting, ( Matthew 17:21 ) not that fasting ought not to be separated from daily prayers; for we ought always to pray; but we are not to fast morning and evening; nay, we pray when our table is prepared for us and meat are set before us; and then when we dine and sup, we pray to God. But this is to be understood of more serious prayers, when, as we have said, God summons us, as it were, before his tribunal, and shews manifest tokens of his displeasure.

John Calvin, Commentary on Jeremiah and Lamentations, Vol. 4 36.7 (Calvin's Commentaries, Vol. 20)

As to fasting and prayers, it ought to be understood, that John gave his disciples a particular training, and that for this purpose they had stated days for fastings, a settled form, and fixed hours of prayer. Now, I reckon those prayers among outward observances. For, though calling on God holds the first rank in spiritual worship, yet that method of doing it was adapted to the unskilfulness of men, and is justly reckoned among ceremonies and indifferent matters, the observance of which ought not to be too strictly enjoined.

John Calvin, Harmony of the Evangelists, Vol. 1 5.76 (Calvin's Commentaries, Vol. 31)

And let us observe, that the manner of resistance which is here enjoined is, not to draw courage from reliance on our own strength and perseverance, but, on the contrary, from a conviction of our weakness, to ask arms and strength from the Lord. Our watching, therefore, will be of no avail without prayer.

John Calvin, Harmony of the Evangelists, Vol. 3 1.30 (Calvin's Commentaries, Vol. 33)

It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38 . It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled.

Matthew Henry, Commentary on Mark 14.3 (Commentary on the Whole Bible, Vol. 5)

In prayer we have more immediately to do with God than in giving alms, and therefore are yet more concerned to be sincere, which is what we are here directed to. … Now there were two great faults they were guilty of in prayer, against each of which we are here cautioned—vain-glory ( v. 5, 6 ); and vain repetitions, v. 7, 8 . I. We must not be proud and vain-glorious in prayer, nor aim at the praise of men.

Matthew Henry, Commentary on Matthew 6.2 (Commentary on the Whole Bible, Vol. 5)

If we desire to walk with God comfortably, and not fall, like David or Peter, let us never forget to watch and pray. Let us live like men on enemy's ground, and be always on our guard. … Then let us always watch and always pray.

J.C. Ryle, Expository Thoughts on Matthew Matthew 26:36-46 (Expository Thoughts on the Gospels, Vol. 1)

Faith needs prayer for its full growth. And prayer needs fasting for its full growth: this is the second lesson. Prayer is the one hand with which we grasp the invisible; fasting, the other, with which we let loose and cast away the visible. … And the first thought suggested by Jesus’ words in regard to fasting and prayer, is, that it is only in a life of moderation and temperance and self-denial that there will be the heart or the strength to pray much.

Andrew Murray, With Christ in the School of Prayer 14

‘The flesh is weak,’ and hinders the willing spirit from doing what it wills. … Therefore we all need to watch and pray, since only by such means can weak flesh be strengthened and strong flesh weakened, or the spirit preserved in willingness.

Alexander Maclaren, Mark 1.67 (Expositions of Holy Scripture, Vol. 8)

The inseparable companions and safeguards of prayer are vigilance, watchfulness, and a mounted guard. In writing to the Colossians Paul brackets these inseparable qualities together: "Continue in prayer," he enjoins, "and watch in the same, with thanksgiving."

E.M. Bounds, The Necessity of Prayer 11