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that they may be seen by men. Amen I say to you, that they have received their reward. But you, when you pray, enter into your chamber, and when you have shut your door, pray to your Father which is in secret; and he will reward you openly. What then does Paul say, I will that men pray everywhere, lifting up holy hands, without wrath and doubting? But this is not contrary to that, God forbid, but even very much in harmony. How and in what way? But it is necessary first to say what this is, Enter into your chamber, and why he commands this, if we must pray in every place, and if we must not pray in the church, and if in no other part of the house, but only in the chamber. What then is being said? Christ here shows freedom from vainglory, saying not simply, In secret, but, Make your prayers in secret. For just as when he says, Let not your left hand know what your right hand does, he is not simply speaking about hands, but is representing the extreme of fleeing from vainglory, so also here he hints at this. Therefore he did not confine prayer to a place, but he commanded only one thing: to be free from vainglory. But Paul says these things in contrast to the Jewish prayer; for see what he says: In every place lifting up holy hands; which was not lawful for the Jews. For it was not permitted to approach God elsewhere and to sacrifice and to perform the services, but those running together from all parts of the world had to perform all 62.540.20 the rites of sanctification in the temple in one place. He introduces the exhortation as a counterbalance to these things. And having freed us from that necessity, he says, Our ways are not such as the Jewish ways. For just as he commands prayers to be made for all (for Christ also died for all, and for all, he says, I preach these things), so also it is good to pray everywhere; the observance, then, let it not be about place, but about the manner of prayer. Pray everywhere, he says, and everywhere lift up holy hands; this is what is sought. And what does "holy" mean? Clean; and what does "clean" mean? Not washed with water, but clean from covetousness, murders, robbery, wounds. Without wrath and doubting. What indeed does this mean? And who praying is angry? That is, without bearing a grudge. Let the mind of the one praying be pure, free from all passion; let no one approach God with enmity; no one with disgust and doubting. What is, Without doubting? Let us listen. Therefore we must not doubt at all that we will be heard. For whatever you ask, he says, believing, you shall receive; and again, When you stand praying, forgive, if you have anything against anyone. This is, Without wrath and doubting. And how, he says, will I be able to believe that I will obtain my request? If you ask for nothing contrary to what he is ready to give; if nothing unworthy of the king, if nothing worldly, if all things spiritual, if you approach without wrath, if you have clean hands, if holy; holy are those that work alms. If you approach thus, you will certainly obtain your request. For if you, he says, being evil, know how to give good gifts to your children, how much more your Father which is in heaven? By doubting he means uncertainty. Likewise also I will that women, he says, approach God without wrath, without doubting, to have holy hands, not to follow after their own desires, not to rob, not to be covetous. For what if she herself does not 62.541 rob, but does this through her husband? But from women Paul also asks something more. What is this? That, with shamefacedness and sobriety, he says, in modest apparel they adorn themselves, not with braided hair, or gold, or pearls, but which becomes women professing godliness with good works. What does he mean by apparel? That is, the clothing to be well-gathered from all sides, modestly, not elaborately; for that is modest, but this is immodest. What are you saying? You come to pray to God, and you are adorned

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ὅπως φανῶσι τοῖς ἀνθρώποις. Ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὑτῶν. Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμιεῖόν σου, καὶ κλείσας τὰς θύρας, πρόσευξαι τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ, καὶ αὐτὸς ἀποδώσει σοι ἐν τῷ φανερῷ. Τί οὖν ὁ Παῦλός φησι, Βούλομαι προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ; Ἀλλ' οὐκ ἔστιν ἐναντίον ἐκείνοις τοῦτο, μὴ γένοιτο, ἀλλὰ καὶ σφόδρα συνᾷδον. Πῶς καὶ τίνι τρόπῳ; ∆εῖ δὲ πρότερον εἰπεῖν, τί ἐστιν, Εἴσελθε εἰς τὸ ταμιεῖόν σου, καὶ τί δήποτε τοῦτο προστάττει, εἰ ἐν παντὶ τόπῳ δεῖ εὔχεσθαι, καὶ εἰ ἐν ἐκκλησίᾳ μὴ δεῖ εὔχεσθαι, καὶ εἰ ἐν ἄλλῳ μηδενὶ τῆς οἰκίας μέρει, ἀλλ' ἐν τῷ ταμείῳ μόνον. Τί οὖν ἐστι τὸ λεγόμενον; Τὸ ἀκενόδοξον δεικνὺς ἐνταῦθα ὁ Χριστός φησι, μὴ, Λάθρα, ἁπλῶς, ἀλλὰ, Κεκρυμμένως τὰς εὐχὰς ποιοῦ. Ὥσπερ γὰρ λέγων, Μὴ γνώτω ἡ ἀριστερά σου, τί ποιεῖ ἡ δεξιά σου, οὐ περὶ χειρῶν διαλέγεται ἁπλῶς, ἀλλὰ τὴν ὑπερβολὴν τῆς πρὸς τὴν κενοδοξίαν φυγῆς παρίστησιν, οὕτω δὴ καὶ ἐνταῦθα τοῦτο αἰνίττεται. Οὐ τοίνυν εἰς τὸν τόπον περιώρισε τὴν εὐχὴν, ἀλλ' ἓν μόνον ἐπέταξε τὸ ἀκενόδοξον. Ὁ δὲ Παῦλος ταῦτά φησι πρὸς ἀντιδιαστολὴν τῆς Ἰουδαϊκῆς εὐχῆς· ὅρα γὰρ τί φησιν· Ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας· ὅπερ τοῖς Ἰουδαίοις θέμις οὐκ ἦν. Οὐδὲ γὰρ ἐξῆν τῷ Θεῷ προσιέναι ἀλλαχοῦ καὶ θύειν καὶ τὰς λατρείας ἐπιτελεῖν, ἀλλ' εἰς ἕνα τόπον τοὺς πανταχόθεν ἐκ τῆς οἰκουμένης συντρέχοντας ἅπαντα 62.540.20 τὰ τῆς ἁγιστείας ἐν τῷ ναῷ ἐπιτελεῖν ἔδει. Τούτων ἀντίῤῥοπον τὴν παραίνεσιν εἰσάγει. Καὶ τῆς ἀνάγκης ἀπαλλάξας ἐκείνης, Οὐκ ἔστι, φησὶ, τοιαῦτα τὰ ἡμέτερα, οἷα τὰ Ἰουδαϊκά. Ὥσπερ γὰρ ὑπὲρ πάντων τὰς εὐχὰς κελεύει ποιεῖν (ὑπὲρ πάντων γὰρ καὶ ὁ Χριστὸς ἀπέθανε, καὶ ὑπὲρ πάντων, φησὶ, ταῦτα κηρύττω), οὕτω καὶ πανταχοῦ καλὸν εὔχεσθαι· ἡ δὲ παρατήρησις λοιπὸν μὴ περὶ τόπον ἔστω, ἀλλὰ περὶ τὸν τρόπον τῆς εὐχῆς. Πανταχοῦ μὲν εὔχου, φησὶ, πανταχοῦ δὲ ὁσίους χεῖρας ἔπαιρε· τοῦτό ἐστι τὸ ζητούμενον. Ὁσίους δὲ τί ἐστι; Καθαράς· καθαρὰς δὲ τί ἐστιν; Οὐχ ὕδατι νιπτομένας, ἀλλὰ πλεονεξίας φόνων, ἁρπαγῆς, πληγῶν καθαράς. Χωρὶς ὀργῆς καὶ διαλογισμοῦ. Τί δὴ τοῦτό ἐστι; τίς δὲ εὐχόμενος ὀργίζεται; Τουτέστι, χωρὶς μνησικακίας. Καθαρὰ ἔστω τοῦ εὐχομένου ἡ διάνοια, παντὸς πάθους ἀπηλλαγμένῃ· μηδεὶς μετὰ ἔχθρας προσίτω τῷ Θεῷ· μηδεὶς μετὰ ἀηδίας καὶ διαλογισμοῦ. Τί ἐστι, Χωρὶς διαλογισμοῦ; Ἐπακούσωμεν. Ἄρα οὐ δεῖ ὅλως ἀμφιβάλλειν ὅτι ἐπακουσθησόμεθα. Ὅσα γὰρ ἂν αἰτήσητε, φησὶ, πιστεύοντες, λήψεσθε· καὶ πάλιν, Ὅταν στήκητε προσευχόμενοι, ἀφίετε, εἴ τι ἔχετε κατά τινος. Τοῦτό ἐστι, Χωρὶς ὀργῆς καὶ διαλογισμοῦ. Καὶ πῶς, φησὶ, δυνήσομαι πιστεύειν, ὅτι ἐπιτεύξομαι τῆς αἰτήσεως; Ἂν μηδὲν ἐναντίον αἰτῇς, ὧν δοῦναί ἐστιν ἕτοιμος· ἂν μηδὲν ἀνάξιον τοῦ βασιλέως, ἂν μηδὲν βιωτικὸν, ἂν πάντα πνευματικὰ, ἂν χωρὶς ὀργῆς προσίῃς, ἂν καθαρὰς ἔχων τὰς χεῖρας, ἂν ὁσίας· ὅσιαί εἰσιν αἱ ἐλεημοσύνας ἐργαζόμεναι. Ἂν οὕτω προσίῃς, πάντως ἐπιτεύξῃ τῆς αἰτήσεως. Εἰ γὰρ ὑμεῖς, φησὶ, πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς; ∆ιαλογισμὸν τὴν ἀμφιβολίαν λέγει. Ὡσαύτως καὶ τὰς γυναῖκας βούλομαι, φησὶ, Θεῷ προσιέναι χωρὶς ὀργῆς, χωρὶς διαλογισμοῦ, ὁσίους χεῖρας ἔχειν, μὴ ταῖς ἐπιθυμίαις ἐξακολουθεῖν ταῖς ἑαυτῶν, μὴ ἁρπάζειν, μὴ πλεονεκτεῖν. Τί γὰρ, κἂν αὐτὴ μὴ 62.541 ἁρπάζῃ, διὰ δὲ τοῦ ἀνδρὸς τοῦτο ἐργάζηται; Παρὰ δὲ τῶν γυναικῶν καὶ πλέον τι αἰτεῖ ὁ Παῦλος. Ποῖον δὴ τοῦτο; Τὸ, Μετὰ αἰδοῦς καὶ σωφροσύνης, φησὶν, ἐν καταστολῇ κοσμίᾳ κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἢ χρυσῷ, ἢ μαργαρίταις, ἀλλ' ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν δι' ἔργων ἀγαθῶν. Καταστολὴν τί φησι; Τουτέστι, τὴν ἀμπεχόνην πάντοθεν περιεστάλθαι καλῶς, κοσμίως, μὴ περιέργως· ἐκεῖνο γὰρ κόσμιον, τοῦτο δὲ ἄκοσμον. Τί λέγεις; προσέρχῃ δεομένη τοῦ Θεοῦ, καὶ περίκεισαι