What does it mean to use vain repetitions in prayer?

"But when ye pray, use not vain repetitions, as those who are of the nations: for they think they shall be heard through their much speaking. Be not ye therefore like them, for your Father knows of what things ye have need before ye beg anything of Him." Martin Luther says on this: "Here He censures the abuse of prayer, when they that are praying make use of many words and babblings; He calls this a heathenish practice, a loose, idle and useless talk, of such who think they would otherwise not be heard. The spirit of the worshiper prays, and because he knows that God will hear him, he dares not use such endless, idle talk -- the fewer the words, the better the prayer." (Luther's notes on the Gospels.) The Pharisees had their long prayers with many vain repetitions. One only needs to take up an orthodox Jewish "prayer book" to see the numerous vain repetitions, repeating phrases over and over again. That our Lord had this first of all before Him seems clear. Yet what else is Christendom but, as one has said, "an unauthorized revival of a departed shade"? (Adolph Saphir on Hebrews.) It is an aping after that which no longer exists. The rituals of Christendom with their liberal use of the Psalms in responsive readings, set forms of prayer for all occasions, their chant and rapid delivery, are but the daughters of the old mother -- Phariseeism. Here we mention especially rituals which are used at the Lord's supper, generally called by that unscriptural word "sacrament." There are used repeatedly phrases like "Lamb of God, have mercy on us," "Almighty God, have mercy on us," "O Lord, save us." These indeed are vain repetitions, and at the Lord's table when they are used by a believer (who only has a right to the Lord's table) they are worse than vain. Vain repetitions, however, may also be used by such who use no formal prayers, ritual and prayer book. This is often done when the name of God and the Lord is falsely used in public prayer as well as other oft-repeated phrases. Others have gone into an extreme and have declared that the Lord teaches here that a petition should be made only once, and that if we have asked in faith for something once, to ask again is only proof of our unbelief. The Lord teaches no such thing. Our Lord Himself in Gethsemane made the same petition three times, and Paul with his thorn in the flesh had besought the Lord thrice that it might depart from him (2 Cor. 12:7).

This is followed by a model for prayer which the King now gives. This prayer is generally called throughout Christendom "the Lord's prayer." Where is the authority in Scripture to call it by this name? If any prayer can be called the Lord's prayer it certainly is the one contained in John 17. It is not the Lord's prayer, but the disciples' prayer. This model for prayer has become the formal prayer, the ritualistic prayer of every sect in Christendom. That which our Lord forbids, vain repetitions, is practiced with this divine model by those who call themselves Christians. In the Roman and Greek Churches , so-called, it becomes a good work to repeat so many "Our Fathers," and the poor deceived souls expect blessing in this world and in eternity from the mechanical repetition of so many prayers. This of course is very little different from the prayer machines of Thibet, upon which a certain number of prayers written on paper are placed and unwound before some god or goddess. In "evangelical" denominations it is not much better. We remember well in childhood, being strictly brought up in the Lutheran denomination, how constantly this prayer was used. In sickness, in pain, in danger, at mealtime, in the morning and at night, in severe storms, etc., it was ever repeated as if a miraculous power indwelt these words sufficient to dispel sickness, deliver from danger and bring blessing which otherwise would not come. It is one of the rags which Luther brought away from the old Roman sepulchre. Yet it is the same in other denominations. In one of the strongest it is used at the burial of the dead, sprinkling of infants, Lord's supper, "ordination" of deacons and elders, "consecration" of bishops, and it is repeated in public by the congregation. All this practice, the use of this model for prayer, as the Lord's prayer given to the Church, to be used by the Church, is wrong, decidedly unchristian, nor can it be proven from the New Testament that it is intended for the Church. In the Acts of the Apostles we read of the breaking of bread, the gifts of the Spirit, the assembly of believers, the baptism of believers, but do we read anywhere in the divinely inspired record of the beginning of the Church that the so-called Lord's prayer was used by the apostles or by the primitive church? Is there a hint anywhere in the New Testament that the prayer is to be repeated in public and used by believers? Not even the faintest hint that this should be so, but many strong proofs and arguments that it should not be so. Centuries passed before it became a settled custom to make the prayer the King gave to His Jewish disciples the prayer for Christians and to use it in the form and in the way it is used now. An unknown hand then added something to the last petition, "Deliver us from the evil one." The words, "for thine is the kingdom and the power and the glory forever and ever -- Amen," are an interpolation. They do not belong into your Bibles, for the Lord never uttered them. The revised version (though so imperfect in many of its revisions) has done well in omitting them altogether. When it was decided to use this model for prayer as a prayer, this ending was written by some one and added to it and thus making it a prayer with the "Amen" attached to it. No such "amen" belongs there.

However, let us look at the prayer itself; for nothing can be more blessed, and all the truth of it abides for us. "When ye pray, use not vain repetitions, as the heathen do, for they think they shall be heard for their much speaking" (ver. 7). Now it is plain that our Lord does not forbid repetition, but vain repetition. We find our Lord Himself, when He was in an agony in the garden, repeating three times the same words. But vain, formal repetition, whether words read out of a book, or framed sentences of the mind, He does positively forbid. Again, let me press the plain fact, that our Lord here is not providing for the public wants of the Church; nor do we hear that it was so understood. There is not the smallest thought of such a thing after the gift of the Holy Ghost, when the Church was formed and at work in this world. So that while the Lord's Prayer was given as the most perfect model of prayer, and may have been used as it stands by the disciples previously to the death of our Lord and the gift of the Holy Ghost, yet it seems plain that afterwards it was not so. The New Testament is, of course, the only test of this. When we come to tradition, we shall find all sorts of difficulty on this as on other subjects, but the word of God is not obscure. In no way does it leave us uncertain as to what God's mind is: else indeed the very purpose of a revelation would be defeated. What then is the permanent use of the prayer? Why is it given in Scripture? The principle always abides true. There is not a clause of that prayer, I believe, but what one might proffer now, even to "Forgive us our debts as we forgive our debtors." For it is a mistake to suppose that it puts the sinner upon the ground of prayer in order to acquire forgiveness of his sins. Our Lord speaks of the believer — the child of God. Our daily faults and short-comings we need to spread before our God and Father, as He encourages us to do day by day. It is a question of His government who, without respect of persons, judges according to the work of each; and hence He will not own the petition of one who cherishes an unforgiving disposition toward others, even if they have done us ever so grievous wrong.

Vain repetitions were, we suppose, the iteration of the same entreaties in the same words, because it was thought that there was merit in thus persevering in their cries, and that, as the Lord says, they would be heard for their much speaking. Even the Jews were not free from the same tendency, for their rabbis taught that there was great merit in reciting their eighteen prayers; and certain professing Christians have reproduced the very evil which the Lord here condemns. Even more might be said: for there are very few who are not tempted in this direction. It is well, therefore, to consider the twofold, all-efficacious antidote. The Lord speaks plainly of the one, and as clearly implies the other. The first is confidence in God: "Your Father knoweth what things ye have need of before ye ask Him"; and in the consciousness of this the soul will be satisfied to leave its petitions to His care and love. The second is, that prayer must be divinely taught: "After this manner, therefore, pray ye." This was a prayer given to the disciples for their use until the Spirit of God should come, after which all prayer must be in the Spirit (Ephesians 6:18; Jude 20, etc.) in order to be efficacious. This cannot be overlooked without great danger. If borne in mind, long prayers in public would be avoided, as well as the catching up and repetition of current phrases and expressions. No prayer is of any avail with God, if it be not begotten in the heart at the moment by the present action of the Holy Ghost. God loves reality, and ten words uttered before Him which are the fruit of the power of the Spirit are of infinitely more value than ten minutes of fluent expression of well-known sentences and truths. The latter, indeed, would not be prayer, but rather "vain repetitions."

Our Lord does not forbid frequent repetition but “vain repetition.” He Himself, blessed be His name, in His agony in the garden, prayed the same thing three times over. This is sufficient to prove that there may be repetition which is very far indeed from being “vain.” An individual in the privacy of his closet, or a number of Christians in public assembly, may earnestly, fervently, perseveringly and importunately urge and re-urge a certain matter which presses heavily on the heart, without being open to the charge of “vain repetition.”

"But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him" (vv. 7-8).

If the Lord had to accuse the Jews of hypocrisy, He had to judge the heathen nations for their vain repetitions and much speaking in prayer (see 1 Kings 18:26-29). Beyond that He also warns His disciples of senseless prayers. He knew beforehand what would develop in Christianity. The vain repetition of "pre-formulated" prayers is not only known in heathen religions but is also practised in Christian churches.

This, however, does not mean that we are not allowed to repeat certain requests in our prayers which are a real burden on our hearts. We have to make a distinction between vain repetition of constantly repeated "formulas," and the intensive fervent prayer of a believer who in his trouble constantly repeats his request. Did not the Lord Jesus Himself present the parable of the widow to His disciples, that they ought always to pray, and not to faint? He then explicitly said: "shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?" (Luke 18:1-8; Acts 12:5; Rom. 12:12; Eph. 6:18).

As to repeating over and over again some formal prayer, this is forbidden. It is tragic error to think that the more often one says his prayers (using different beads, etc. for each different expression), the greater favor he will draw from God. Would any parent want to hear merely this from his child? If unbelievers in their ignorance do this, let us not be in anyway like them. God is concerned about prayers that come from the heart, and desires to see that faith that fully believes that He knows what is good for us. As a Father He knows what we need before we ask, so that our asking should be in a spirit of dependence and confidence. Certainly, repeating empty words will not persuade God to our point of view!

Repetitions are not wrong. The Lord Himself prayed three times in Gethsemane; but verse 7 speaks of vain repetitions. Have not I seen such instructions as, that it is a good thing for the soul to repeat the Lord's prayer ten times and such like? There you get the thought; the heathen thought they would be heard for much speaking, but a soul may be very stammering yet the Lord knows the heart, the meaning of a sigh, when we cannot put it into words, and before ye ask, your Father knoweth. He loves to hear us! "Let me see thy countenance; let me hear thy voice," what wonderful grace! How can I have a comely countenance when looking up to God? It is the comeliness of Christ and the sweetness of Christ's voice.

In Matthew 6:9-13 we have a pattern for prayer. This portion is not only well known amongst the saints but also in the world by those who have a religious interest, even though there may be no reality. When the Lord gave this example He was not asking His own to repeat the prayer parrot-fashion. The Lord guards against this in verse 7 by saying that we should not use vain repetitions as the heathen do. There are many religionists in the world (so-called Christians and non Christians) who do this very thing.

You find, I dare say, that you fall into this snare more commonly during your habitual prayers, in the mornings and evenings, for example. You suddenly become aware that you are quite mechanically presenting the ordinary round of petitions, and at the same time your thoughts are travelling in all directions. This fault, if unchecked, will cause your prayers to become "vain repetitions," hateful to God, and injurious instead of beneficial to yourself.

Verse 44. We learn an important lesson here. Three times over; but not vain repetition! In an earlier part we are told not to use vain repetitions, but the blessed Lord here uses "the same words." We may pray the same thing over and over again, and it may not be vain repetition, if our heart is in it. Ah, it was not possible! We find further on, that the two thieves proposed something that was impossible, — "Save thyself and us." If He saved Himself He could not save them. He must go through it all.