<hi type="bold">43. Ye have heard that it hath been said--</hi>(<reference osisRef="Lev.19.18">Le 19:18</reference>).

<hi type="bold">Thou shalt love thy neighbour--</hi>To this the corrupt teachers added,

<hi type="bold">and hate thine enemy--</hi>as if the one were a legitimate inference from the other, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.

43. Ye have heard that it hath been said-- (Le 19:18). Thou shalt love thy neighbour-- To this the corrupt teachers added, and hate thine enemy-- as if the one were a legitimate inference from the other, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.


<hi type="bold">44. But I say unto you, Love your enemies--</hi>The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good.

<hi type="bold">bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--</hi>The best commentary on these matchless counsels is the bright example of Him who gave them. (See <reference osisRef="1Pet.2.21-1Pet.2.24">1Pe 2:21-24</reference>; and compare <reference osisRef="Rom.12.20">Ro 12:20</reference>, <reference osisRef="Rom.12.21">21</reference>; <reference osisRef="1Cor.4.12">1Co 4:12</reference>; <reference osisRef="1Pet.3.9">1Pe 3:9</reference>). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.

44. But I say unto you, Love your enemies-- The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good. bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you-- The best commentary on these matchless counsels is the bright example of Him who gave them. (See 1Pe 2:21-24; and compare Ro 12:20, 21; 1Co 4:12; 1Pe 3:9). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.


<hi type="bold">45. That ye may be the children--</hi>sons.

<hi type="bold">of your Father which is in heaven--</hi>The meaning is, "that ye may show yourselves to be such by resembling Him" (compare <reference osisRef="Matt.5.9">Mt 5:9</reference>; <reference osisRef="Eph.5.1">Ep 5:1</reference>).

<hi type="bold">for he maketh his sun--</hi>"your Father's sun." Well might Bengel exclaim, "Magnificent appellation!"

<hi type="bold">to rise on the evil and on the good, and sendeth rain on the just and on the unjust--</hi>rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets (<reference osisRef="Lev.19.2">Le 19:2</reference>; <reference osisRef="Lev.20.26">20:26</reference>; and compare <reference osisRef="1Pet.1.15">1Pe 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.

45. That ye may be the children-- sons. of your Father which is in heaven-- The meaning is, "that ye may show yourselves to be such by resembling Him" (compare Mt 5:9; Ep 5:1). for he maketh his sun-- "your Father's sun." Well might Bengel exclaim, "Magnificent appellation!" to rise on the evil and on the good, and sendeth rain on the just and on the unjust-- rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets (Le 19:2; 20:26; and compare 1Pe 1:15, 16), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.


<hi type="bold">46. For if ye love them which love you, what reward have ye? do not even the publicans the same?--</hi>The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."

46. For if ye love them which love you, what reward have ye? do not even the publicans the same?-- The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."


<hi type="bold">47. And if ye salute your brethren only--</hi>of the same nation and religion with yourselves.

<hi type="bold">what do ye more than others?--</hi>what do ye uncommon or extraordinary? that is, wherein do ye excel?

<hi type="bold">do not even the publicans so?--</hi>The true reading here appears to be, "Do not even the heathens the same?" Compare <reference osisRef="Matt.18.17">Mt 18:17</reference>, where the excommunicated person is said to be "as an heathen man and a publican."

47. And if ye salute your brethren only-- of the same nation and religion with yourselves. what do ye more than others?-- what do ye uncommon or extraordinary? that is, wherein do ye excel? do not even the publicans so?-- The true reading here appears to be, "Do not even the heathens the same?" Compare Mt 18:17, where the excommunicated person is said to be "as an heathen man and a publican."


<hi type="bold">48. Be ye therefore--</hi>rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.

<hi type="bold">perfect--</hi>or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,

<hi type="bold">even as your Father which is in heaven is perfect--</hi>He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven." <chapter eID="Matt.5"/>

48. Be ye therefore-- rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom. perfect-- or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds, even as your Father which is in heaven is perfect-- He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."


<title type="x-s2">CHAPTER 6</title>
<hi type="bold">Sermon on the Mount--</hi>continued.
 <title type="x-s3"><reference osisRef="Matt.6.1-Matt.6.18">Mt 6:1-18</reference>. Further Illustration of the Righteousness of the Kingdom--Its Unostentatiousness.</title>
 General Caution against Ostentation in Religious Duties (<reference osisRef="Matt.6.1">Mt 6:1</reference>).

<hi type="bold">1. Take heed that ye do not your alms--</hi>But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (<reference osisRef="Matt.5.20">Mt 5:20</reference>). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (<reference osisRef="Ps.106.3">Psa 106:3</reference>). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (<reference osisRef="John.15.8">Joh 15:8</reference>).

<hi type="bold">before men, to be seen of them--</hi>with the view or intention of being beheld of them. See the same expression in <reference osisRef="Matt.5.28">Mt 5:28</reference>. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (<reference osisRef="Matt.5.16">Mt 5:16</reference>). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.

<hi type="bold">otherwise ye have no reward of your Father which is in heaven--</hi>When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.

 Almsgiving (<reference osisRef="Matt.6.2-Matt.6.4">Mt 6:2-4</reference>).

CHAPTER 6 Sermon on the Mount-- continued. Mt 6:1-18. Further Illustration of the Righteousness of the Kingdom--Its Unostentatiousness. General Caution against Ostentation in Religious Duties (Mt 6:1). 1. Take heed that ye do not your alms-- But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Mt 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Psa 106:3). It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples" (Joh 15:8). before men, to be seen of them-- with the view or intention of being beheld of them. See the same expression in Mt 5:28. True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven (Mt 5:16). But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter. otherwise ye have no reward of your Father which is in heaven-- When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it. Almsgiving (Mt 6:2-4).


<hi type="bold">2. Therefore, when thou doest thine alms, do not sound a trumpet before thee--</hi>The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."

<hi type="bold">as the hypocrites do--</hi>This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in <reference osisRef="Luke.12.1">Lu 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>).

<hi type="bold">in the synagogues and in the streets--</hi>the places of religious and secular resort.

<hi type="bold">that they may have glory of men. Verily I say unto you--</hi>In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.

<hi type="bold">They have their reward--</hi>All they wanted was human applause, and they have it--and with it, all they will ever get.

2. Therefore, when thou doest thine alms, do not sound a trumpet before thee-- The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet." as the hypocrites do-- This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in Lu 12:1, 2). in the synagogues and in the streets-- the places of religious and secular resort. that they may have glory of men. Verily I say unto you-- In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us. They have their reward-- All they wanted was human applause, and they have it--and with it, all they will ever get.


<hi type="bold">3. But when thou doest alms, let not thy left hand know what thy right hand doeth--</hi>So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.

3. But when thou doest alms, let not thy left hand know what thy right hand doeth-- So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.


<hi type="bold">4. That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly--</hi>The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See <reference osisRef="1Tim.5.25">1Ti 5:25</reference>; <reference osisRef="Rom.2.16">Ro 2:16</reference>; <reference osisRef="1Cor.4.5">1Co 4:5</reference>).

 Prayer (<reference osisRef="Matt.6.5">Mt 6:5</reference>, <reference osisRef="Matt.6.6">6</reference>).

4. That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly-- The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See 1Ti 5:25; Ro 2:16; 1Co 4:5). Prayer (Mt 6:5, 6).


<hi type="bold">5. And when thou prayest, thou shalt--</hi>or, preferably, "when ye pray ye shall."

<hi type="bold">not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets--</hi>(See on <reference osisRef="Matt.6.2">Mt 6:2</reference>).

<hi type="bold">that they may be seen of men. Verily I say unto you, They have, &c.--</hi>The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.

5. And when thou prayest, thou shalt-- or, preferably, "when ye pray ye shall." not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets-- (See on Mt 6:2). that they may be seen of men. Verily I say unto you, They have, &c.-- The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.


<hi type="bold">6. But thou, when thou prayest, enter into thy closet--</hi>a place of retirement.

<hi type="bold">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--</hi>Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.

 Supplementary Directions and Model Prayer (<reference osisRef="Matt.6.7-Matt.6.15">Mt 6:7-15</reference>).

6. But thou, when thou prayest, enter into thy closet-- a place of retirement. 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-- Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught. Supplementary Directions and Model Prayer (Mt 6:7-15).


<hi type="bold">7. But when ye pray, use not vain repetitions--</hi>"Babble not" would be a better rendering, both for the form of the word--which in both languages is intended to imitate the sound--and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows.

<hi type="bold">as the heathen do: for they think that they shall be heard for their much speaking--</hi>This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says Lightfoot, it was a maxim, that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. Is not this just that characteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favor.

7. But when ye pray, use not vain repetitions-- "Babble not" would be a better rendering, both for the form of the word--which in both languages is intended to imitate the sound--and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows. as the heathen do: for they think that they shall be heard for their much speaking-- This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says Lightfoot, it was a maxim, that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. Is not this just that characteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favor.


<hi type="bold">8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him--</hi>and so needs not to be informed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of the heathen! But let it be carefully noted that it is not as the general Father of mankind that our Lord says, "Your Father" knoweth what ye need before ye ask it; for it is not men, as such, that He is addressing in this discourse, but His own disciples--the poor in spirit, the mourners, the meek, hungry and thirsty souls, the merciful, the pure in heart, the peacemakers, who allow themselves to have all manner of evil said against them for the Son of man's sake--in short, the new-born children of God, who, making their Father's interests their own, are here assured that their Father, in return, makes their interests His, and needs neither to be told nor to be reminded of their wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for them; thus encouraging us to draw near and keep near to Him, to talk and walk with Him, to open our every case to Him, and assure ourselves that thus asking we shall receive--thus seeking we shall find--thus knocking it shall be opened to us.

8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him-- and so needs not to be informed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of the heathen! But let it be carefully noted that it is not as the general Father of mankind that our Lord says, "Your Father" knoweth what ye need before ye ask it; for it is not men, as such, that He is addressing in this discourse, but His own disciples--the poor in spirit, the mourners, the meek, hungry and thirsty souls, the merciful, the pure in heart, the peacemakers, who allow themselves to have all manner of evil said against them for the Son of man's sake--in short, the new-born children of God, who, making their Father's interests their own, are here assured that their Father, in return, makes their interests His, and needs neither to be told nor to be reminded of their wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for them; thus encouraging us to draw near and keep near to Him, to talk and walk with Him, to open our every case to Him, and assure ourselves that thus asking we shall receive--thus seeking we shall find--thus knocking it shall be opened to us.


<hi type="bold">9. After this manner--</hi>more simply "Thus."

<hi type="bold">therefore pray ye--</hi>The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in <reference osisRef="Luke.11.2">Lu 11:2</reference>, ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it.

<hi type="bold">Model Prayer (<reference osisRef="Matt.6.9-Matt.6.13">Mt 6:9-13</reference>). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded--</hi>we think, less correctly--as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"--"Thy kingdom come"--"Thy will be done." And they occur in a descending scale--from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"--"Forgive us our debts"--"Lead us not into temptation"--"Deliver us from evil." But these latter petitions occur in an ascending scale--from the bodily wants of every day up to our final deliverance from all evil.

 Invocation:

<hi type="bold">Our Father which art in heaven--</hi>In the former clause we express His nearness to us; in the latter, His distance from us. (See <reference osisRef="Eccl.5.2">Ec 5:2</reference>; <reference osisRef="Isa.66.1">Is 66:1</reference>). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer--this invocation with which it opens--what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See <reference osisRef="Deut.32.6">De 32:6</reference>; <reference osisRef="Ps.103.13">Psa 103:13</reference>; <reference osisRef="Isa.63.16">Is 63:16</reference>; <reference osisRef="Jer.3.4">Jr 3:4</reference>, <reference osisRef="Jer.3.19">19</reference>; Mal 1:6; 2:10). But these are only glimpses--the "back parts" (<reference osisRef="Exod.33.23">Ex 33:23</reference>), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on <reference osisRef="2Cor.3.18">2Co 3:18</reference>). Nor is it too much to say, that the view which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject.

 First Petition:

<hi type="bold">Hallowed be--</hi>that is, "Be held in reverence"; regarded and treated as holy.

<hi type="bold">thy name--</hi>God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this.

 Second Petition:

9. After this manner-- more simply "Thus." therefore pray ye-- The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Lu 11:2, ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it. Model Prayer (Mt 6:9-13). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded-- we think, less correctly--as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"--"Thy kingdom come"--"Thy will be done." And they occur in a descending scale--from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"--"Forgive us our debts"--"Lead us not into temptation"--"Deliver us from evil." But these latter petitions occur in an ascending scale--from the bodily wants of every day up to our final deliverance from all evil. Invocation: Our Father which art in heaven-- In the former clause we express His nearness to us; in the latter, His distance from us. (See Ec 5:2; Is 66:1). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer--this invocation with which it opens--what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See De 32:6; Psa 103:13; Is 63:16; Jr 3:4, 19; Mal 1:6; 2:10). But these are only glimpses--the "back parts" (Ex 33:23), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on 2Co 3:18). Nor is it too much to say, that the view which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject. First Petition: Hallowed be-- that is, "Be held in reverence"; regarded and treated as holy. thy name-- God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this. Second Petition:


<hi type="bold">10. Thy kingdom come--</hi>The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as many as have been brought into hearty subjection to His gracious scepter, and of which His Son Jesus is the glorious Head. In the inward reality of it, this kingdom existed ever since there were men who "walked with God" (<reference osisRef="Gen.5.24">Ge 5:24</reference>), and "waited for His salvation" (<reference osisRef="Gen.49.18">Ge 49:18</reference>); who were "continually with Him, holden by His right hand" (<reference osisRef="Ps.73.23">Psa 73:23</reference>), and who, even in the valley of the shadow of death, feared no evil when He was with them (<reference osisRef="Ps.23.4">Psa 23:4</reference>). When Messiah Himself appeared, it was, as a visible kingdom, "at hand." His death laid the deep foundations of it. His ascension on high, "leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them," and the Pentecostal effusion of the Spirit, by which those gifts for men descended upon the rebellious, and the Lord God was beheld, in the persons of thousands upon thousands, "dwelling" among men--was a glorious "coming" of this kingdom. But it is still to come, and this petition, "Thy kingdom come," must not cease to ascend so long as one subject of it remains to be brought in. But does not this prayer stretch further forward--to "the glory to be revealed," or that stage of the kingdom called "the everlasting kingdom of our Lord and Saviour Jesus Christ" (<reference osisRef="2Pet.1.11">2Pe 1:11</reference>)? <hi type="bold">Not directly, perhaps, since the petition that follows this--</hi>"Thy will be done in earth, as it is in heaven"--would then bring us back to this present state of imperfection. Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying, "Thy kingdom come," it irresistibly stretches the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God.

 Third Petition:

<hi type="bold">Thy will be done in earth, as it is in heaven--</hi>or, as the same words are rendered in Luke, "as in heaven, so upon earth" (<reference osisRef="Luke.11.2">Lu 11:2</reference>)--as cheerfully, as constantly, as perfectly. But some will ask, Will this ever be? We answer, If the "new heavens and new earth" are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition to breathe forth has no direct reference to any such organic fulfilment, and is only the spontaneous and resistless longing of the renewed soul--put into words--to see the whole inhabited earth in entire conformity to the will of God. It asks not if ever it shall be--or if ever it can be--in order to pray this prayer. It must have its holy yearnings breathed forth, and this is just the bold yet simple expression of them. Nor is the Old Testament without prayers which come very near to this (<reference osisRef="Ps.7.9">Psa 7:9</reference>; <reference osisRef="Ps.67.1-Ps.67.7">67:1-7</reference>; 72:19, &c.).

 Fourth Petition:

10. Thy kingdom come-- The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as many as have been brought into hearty subjection to His gracious scepter, and of which His Son Jesus is the glorious Head. In the inward reality of it, this kingdom existed ever since there were men who "walked with God" (Ge 5:24), and "waited for His salvation" (Ge 49:18); who were "continually with Him, holden by His right hand" (Psa 73:23), and who, even in the valley of the shadow of death, feared no evil when He was with them (Psa 23:4). When Messiah Himself appeared, it was, as a visible kingdom, "at hand." His death laid the deep foundations of it. His ascension on high, "leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them," and the Pentecostal effusion of the Spirit, by which those gifts for men descended upon the rebellious, and the Lord God was beheld, in the persons of thousands upon thousands, "dwelling" among men--was a glorious "coming" of this kingdom. But it is still to come, and this petition, "Thy kingdom come," must not cease to ascend so long as one subject of it remains to be brought in. But does not this prayer stretch further forward--to "the glory to be revealed," or that stage of the kingdom called "the everlasting kingdom of our Lord and Saviour Jesus Christ" (2Pe 1:11)? Not directly, perhaps, since the petition that follows this-- "Thy will be done in earth, as it is in heaven"--would then bring us back to this present state of imperfection. Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying, "Thy kingdom come," it irresistibly stretches the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God. Third Petition: Thy will be done in earth, as it is in heaven-- or, as the same words are rendered in Luke, "as in heaven, so upon earth" (Lu 11:2)--as cheerfully, as constantly, as perfectly. But some will ask, Will this ever be? We answer, If the "new heavens and new earth" are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition to breathe forth has no direct reference to any such organic fulfilment, and is only the spontaneous and resistless longing of the renewed soul--put into words--to see the whole inhabited earth in entire conformity to the will of God. It asks not if ever it shall be--or if ever it can be--in order to pray this prayer. It must have its holy yearnings breathed forth, and this is just the bold yet simple expression of them. Nor is the Old Testament without prayers which come very near to this (Psa 7:9; 67:1-7; 72:19, &c.). Fourth Petition:


<hi type="bold">11. Give us this day our daily bread--</hi>The compound word here rendered "daily" occurs nowhere else, either in classical or sacred Greek, and so must be interpreted by the analogy of its component parts. But on this critics are divided. To those who would understand it to mean, "Give us this day the bread of to-morrow"--as if the sense thus slid into that of Luke "Give us day by day" (<reference osisRef="Luke.11.2">Lu 11:2</reference>, (as Bengel, Meyer, &c.) it may be answered that the sense thus brought out is scarcely intelligible, if not something less; that the expression "bread of to-morrow" is not at all the same as bread "from day to day," and that, so understood, it would seem to contradict <reference osisRef="Matt.6.34">Mt 6:34</reference>. The great majority of the best critics (taking the word to be compounded of ousia, "substance," or "being") understand by it the "staff of life," the bread of subsistence, and so the sense will be, "Give us this day the bread which this day's necessities require." In this case, the rendering of our authorized version (after the Vulgate, Luther and some of the best modern critics)--"our daily bread"--is, in sense, accurate enough. (See <reference osisRef="Prov.30.8">Pr 30:8</reference>). Among commentators, there was early shown an inclination to understand this as a prayer for the heavenly bread, or spiritual nourishment; and in this they have been followed by many superior expositors, even down to our own times. But as this is quite unnatural, so it deprives the Christian of one of the sweetest of his privileges--to cast his bodily wants in this short prayer, by one simple petition, upon his heavenly Father. No doubt the spiritual mind will, from "the meat that perisheth," naturally rise in thought to "that meat which endureth to everlasting life." But let it be enough that the petition about bodily wants irresistibly suggests a higher petition; and let us not rob ourselves--out of a morbid spirituality--of our one petition in this prayer for that bodily provision which the immediate sequel of this discourse shows that our heavenly Father has so much at heart. In limiting our petitions, however, to provision for the day, what a spirit of childlike dependence does the Lord both demand and beget!

 Fifth Petition:

11. Give us this day our daily bread-- The compound word here rendered "daily" occurs nowhere else, either in classical or sacred Greek, and so must be interpreted by the analogy of its component parts. But on this critics are divided. To those who would understand it to mean, "Give us this day the bread of to-morrow"--as if the sense thus slid into that of Luke "Give us day by day" (Lu 11:2, (as Bengel, Meyer, &c.) it may be answered that the sense thus brought out is scarcely intelligible, if not something less; that the expression "bread of to-morrow" is not at all the same as bread "from day to day," and that, so understood, it would seem to contradict Mt 6:34. The great majority of the best critics (taking the word to be compounded of ousia, "substance," or "being") understand by it the "staff of life," the bread of subsistence, and so the sense will be, "Give us this day the bread which this day's necessities require." In this case, the rendering of our authorized version (after the Vulgate, Luther and some of the best modern critics)--"our daily bread"--is, in sense, accurate enough. (See Pr 30:8). Among commentators, there was early shown an inclination to understand this as a prayer for the heavenly bread, or spiritual nourishment; and in this they have been followed by many superior expositors, even down to our own times. But as this is quite unnatural, so it deprives the Christian of one of the sweetest of his privileges--to cast his bodily wants in this short prayer, by one simple petition, upon his heavenly Father. No doubt the spiritual mind will, from "the meat that perisheth," naturally rise in thought to "that meat which endureth to everlasting life." But let it be enough that the petition about bodily wants irresistibly suggests a higher petition; and let us not rob ourselves--out of a morbid spirituality--of our one petition in this prayer for that bodily provision which the immediate sequel of this discourse shows that our heavenly Father has so much at heart. In limiting our petitions, however, to provision for the day, what a spirit of childlike dependence does the Lord both demand and beget! Fifth Petition:


<hi type="bold">12. And forgive us our debts--</hi>A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (<reference osisRef="Matt.5.25">Mt 5:25</reference>, <reference osisRef="Matt.5.26">26</reference>). And it comes up once and again in our Lord's subsequent teaching--as in the parable of the creditor and his two debtors (<reference osisRef="Luke.7.41">Lu 7:41</reference>, <reference osisRef="Luke.7.42">42</reference>, &c.), and in the parable of the unmerciful debtor (<reference osisRef="Matt.18.23">Mt 18:23</reference>, &c.). But by embodying it in this brief model of acceptable prayer, and as the first of three petitions more or less bearing upon sin, our Lord teaches us, in the most emphatic manner conceivable, to regard this view of sin as the primary and fundamental one. Answering to this is the "forgiveness" which it directs us to seek--not the removal from our own hearts of the stain of sin, nor yet the removal of our just dread of God's anger, or of unworthy suspicions of His love, which is all that some tell us we have to care about--but the removal from God's own mind of His displeasure against us on account of sin, or, to retain the figure, the wiping or crossing out from His "book of remembrance" of all entries against us on this account.

<hi type="bold">as we forgive our debtors--</hi>the same view of sin as before; only now transferred to the region of offenses given and received between man and man. After what has been said on <reference osisRef="Matt.5.7">Mt 5:7</reference>, it will not be thought that our Lord here teaches that our exercise of forgiveness towards our offending fellow men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed--as of all Scripture--is the reverse of this. But as no one can reasonably imagine himself to be the object of divine forgiveness who is deliberately and habitually unforgiving towards his fellow men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our consciousness of a forgiving disposition towards our fellows, and our preparedness to protest before the Searcher of hearts that we do actually forgive them. (See <reference osisRef="Mark.11.25">Mr 11:25</reference>, <reference osisRef="Mark.11.26">26</reference>). God sees His own image reflected in His forgiving children; but to ask God for what we ourselves refuse to men, is to insult Him. So much stress does our Lord put upon this, that immediately after the close of this prayer, it is the one point in it which He comes back upon (<reference osisRef="Matt.6.14">Mt 6:14</reference>, <reference osisRef="Matt.6.15">15</reference>), for the purpose of solemnly assuring us that the divine procedure in this matter of forgiveness will be exactly what our own is.

 Sixth Petition:

12. And forgive us our debts-- A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (Mt 5:25, 26). And it comes up once and again in our Lord's subsequent teaching--as in the parable of the creditor and his two debtors (Lu 7:41, 42, &c.), and in the parable of the unmerciful debtor (Mt 18:23, &c.). But by embodying it in this brief model of acceptable prayer, and as the first of three petitions more or less bearing upon sin, our Lord teaches us, in the most emphatic manner conceivable, to regard this view of sin as the primary and fundamental one. Answering to this is the "forgiveness" which it directs us to seek--not the removal from our own hearts of the stain of sin, nor yet the removal of our just dread of God's anger, or of unworthy suspicions of His love, which is all that some tell us we have to care about--but the removal from God's own mind of His displeasure against us on account of sin, or, to retain the figure, the wiping or crossing out from His "book of remembrance" of all entries against us on this account. as we forgive our debtors-- the same view of sin as before; only now transferred to the region of offenses given and received between man and man. After what has been said on Mt 5:7, it will not be thought that our Lord here teaches that our exercise of forgiveness towards our offending fellow men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed--as of all Scripture--is the reverse of this. But as no one can reasonably imagine himself to be the object of divine forgiveness who is deliberately and habitually unforgiving towards his fellow men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our consciousness of a forgiving disposition towards our fellows, and our preparedness to protest before the Searcher of hearts that we do actually forgive them. (See Mr 11:25, 26). God sees His own image reflected in His forgiving children; but to ask God for what we ourselves refuse to men, is to insult Him. So much stress does our Lord put upon this, that immediately after the close of this prayer, it is the one point in it which He comes back upon (Mt 6:14, 15), for the purpose of solemnly assuring us that the divine procedure in this matter of forgiveness will be exactly what our own is. Sixth Petition:


<hi type="bold">13. And lead us not into temptation--</hi>He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? (<reference osisRef="Matt.26.41">Mt 26:41</reference>).

 Seventh Petition:

<hi type="bold">But deliver us from evil--</hi>We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" (<reference osisRef="2Tim.4.18">2Ti 4:18</reference>). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it?

<hi type="bold">For thine is the kingdom, and the power, and the glory, for ever. Amen--</hi>If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by Jerome, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.

13. And lead us not into temptation-- He who honestly seeks and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that "when we would do good evil is present with us," we are taught to offer this sixth petition, which comes naturally close upon the preceding, and flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty in the form of the petition, as it is certain that God does bring His people--as He did Abraham, and Christ Himself--into circumstances both fitted and designed to try them, or test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for support and deliverance when we are tempted; but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, of our own will, into temptation, to which the word here used seems to lend some countenance--"Introduce us not." This view, while it does not put into our mouths a prayer against being tempted--which is more than the divine procedure would seem to warrant--does not, on the other hand, change the sense of the petition into one for support under temptation, which the words will hardly bear; but it gives us a subject for prayer, in regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when--of his own accord, and in spite of difficulties--he pressed for entrance into the palace hall of the high priest, and where, once sucked into the scene and atmosphere of temptation, he fell so foully. And if so, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He said in the garden--"Watch and pray, that ye enter not into temptation"? (Mt 26:41). Seventh Petition: But deliver us from evil-- We can see no good reason for regarding this as but the second half of the sixth petition. With far better ground might the second and third petitions be regarded as one. The "but" connecting the two petitions is an insufficient reason for regarding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression "from evil" may be equally well rendered "from the evil one," a number or superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against so contracted a view of it. Nor can there be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition in the language of calm assurance--"And the Lord shall deliver me from every evil work (compare the Greek of the two passages), and will preserve me unto his heavenly kingdom" (2Ti 4:18). The final petition, then, is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind--not only from sin, but from all its consequences--fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not carry with it? For thine is the kingdom, and the power, and the glory, for ever. Amen-- If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by Jerome, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as early as the second century--although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.


<hi type="bold">14. For if ye forgive men, &c.--</hi>See on <reference osisRef="Matt.6.12">Mt 6:12</reference>.

14. For if ye forgive men, &c.-- See on Mt 6:12.


<hi type="bold">15. But if ye forgive not, &c.--</hi>See on <reference osisRef="Matt.6.12">Mt 6:12</reference>.

 Fasting (<reference osisRef="Matt.6.16-Matt.6.18">Mt 6:16-18</reference>). Having concluded His supplementary directions on the subject of prayer with this Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds of righteousness, in order to give one more illustration of it, in the matter of fasting.

15. But if ye forgive not, &c.-- See on Mt 6:12. Fasting (Mt 6:16-18). Having concluded His supplementary directions on the subject of prayer with this Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds of righteousness, in order to give one more illustration of it, in the matter of fasting.


<hi type="bold">16. Moreover, when ye fast--</hi>referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast.

<hi type="bold">be not, as the hypocrites, of a sad countenance: for they disfigure their faces--</hi>literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.

<hi type="bold">that they may appear unto men to fast--</hi>It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint?

 Verily I say unto you, They have their reward.

16. Moreover, when ye fast-- referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast. be not, as the hypocrites, of a sad countenance: for they disfigure their faces-- literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head. that they may appear unto men to fast-- It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint? Verily I say unto you, They have their reward.


<hi type="bold">17. But thou, when thou fastest, anoint thine head, and wash thy face--</hi>as the Jews did, except when mourning (<reference osisRef="Dan.10.3">Da 10:3</reference>); so that the meaning is, "Appear as usual"--appear so as to attract no notice.

17. But thou, when thou fastest, anoint thine head, and wash thy face-- as the Jews did, except when mourning (Da 10:3); so that the meaning is, "Appear as usual"--appear so as to attract no notice.


<hi type="bold">18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly--</hi>The "openly" seems evidently a later addition to the text of this verse from <reference osisRef="Matt.6.4">Mt 6:4</reference>, <reference osisRef="Matt.6.7">7</reference>, though of course the idea is implied.

18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly-- The "openly" seems evidently a later addition to the text of this verse from Mt 6:4, 7, though of course the idea is implied.


<title type="x-s3"><reference osisRef="Matt.6.19-Matt.6.34">Mt 6:19-34</reference>. Concluding Illustrations of the Righteousness of the Kingdom--Heavenly-Mindedness and Filial Confidence.</title>

<hi type="bold">19. Lay not up for ourselves treasures upon earth--</hi>hoard not.

<hi type="bold">where moth--</hi>a "clothes-moth." Eastern treasures, consisting partly in costly dresses stored up (<reference osisRef="Job.27.16">Job 27:16</reference>), were liable to be consumed by moths (<reference osisRef="Job.13.28">Job 13:28</reference>; <reference osisRef="Isa.50.9">Is 50:9</reference>; <reference osisRef="Isa.51.8">51:8</reference>). In <reference osisRef="Jas.5.2">Jas 5:2</reference> there is an evident reference to our Lord's words here.

<hi type="bold">and rust--</hi>any "eating into" or "consuming"; here, probably, "wear and tear."

<hi type="bold">doth corrupt--</hi>cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures.

<hi type="bold">and where thieves break through and steal--</hi>Treasures these, how precarious!

Mt 6:19-34. Concluding Illustrations of the Righteousness of the Kingdom--Heavenly-Mindedness and Filial Confidence. 19. Lay not up for ourselves treasures upon earth-- hoard not. where moth-- a "clothes-moth." Eastern treasures, consisting partly in costly dresses stored up (Job 27:16), were liable to be consumed by moths (Job 13:28; Is 50:9; 51:8). In Jas 5:2 there is an evident reference to our Lord's words here. and rust-- any "eating into" or "consuming"; here, probably, "wear and tear." doth corrupt-- cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures. and where thieves break through and steal-- Treasures these, how precarious!


<hi type="bold">20. But lay up for yourselves treasures in heaven--</hi>The language in Luke (<reference osisRef="Luke.12.33">Lu 12:33</reference>) is very bold--"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not," &c.

<hi type="bold">where neither moth nor rust doth corrupt, and where thieves do not break through nor steal--</hi>Treasures these, imperishable and unassailable! (Compare <reference osisRef="Col.3.2">Col 3:2</reference>).

20. But lay up for yourselves treasures in heaven-- The language in Luke (Lu 12:33) is very bold--"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not," &c. where neither moth nor rust doth corrupt, and where thieves do not break through nor steal-- Treasures these, imperishable and unassailable! (Compare Col 3:2).


<hi type="bold">21. For where your treasure is--</hi>that which ye value most.

<hi type="bold">there will your heart be also--</hi>"Thy treasure--thy heart" is probably the true reading here: "your," in <reference osisRef="Luke.12.34">Lu 12:34</reference>, from which it seems to have come in here. Obvious though this maxim be, by what multitudes who profess to bow to the teaching of Christ is it practically disregarded! <hi type="bold">"What a man loves," says Luther, quoted by Tholuck, "that is his God. For he carries it in his heart, he goes about with it night and day, he sleeps and wakes with it; be it what it may--</hi>wealth or pelf, pleasure or renown." But because "laying up" is not in itself sinful, nay, in some cases enjoined (<reference osisRef="2Cor.12.14">2Co 12:14</reference>), and honest industry and sagacious enterprise are usually rewarded with prosperity, many flatter themselves that all is right between them and God, while their closest attention, anxiety, zeal, and time are exhausted upon these earthly pursuits. To put this right, our Lord adds what follows, in which there is profound practical wisdom.

21. For where your treasure is-- that which ye value most. there will your heart be also-- "Thy treasure--thy heart" is probably the true reading here: "your," in Lu 12:34, from which it seems to have come in here. Obvious though this maxim be, by what multitudes who profess to bow to the teaching of Christ is it practically disregarded! "What a man loves," says Luther, quoted by Tholuck, "that is his God. For he carries it in his heart, he goes about with it night and day, he sleeps and wakes with it; be it what it may-- wealth or pelf, pleasure or renown." But because "laying up" is not in itself sinful, nay, in some cases enjoined (2Co 12:14), and honest industry and sagacious enterprise are usually rewarded with prosperity, many flatter themselves that all is right between them and God, while their closest attention, anxiety, zeal, and time are exhausted upon these earthly pursuits. To put this right, our Lord adds what follows, in which there is profound practical wisdom.


<hi type="bold">22. The light--</hi>rather, "the lamp."

<hi type="bold">of the body is the eye: if therefore thine eye be single--</hi>simple, clear. As applied to the outward eye, this means general soundness; particularly, not looking two ways. Here, as also in classical Greek, it is used figuratively to denote the simplicity of the mind's eye, singleness of purpose, looking right at its object, as opposed to having two ends in view. (See <reference osisRef="Prov.4.25-Prov.4.27">Pr 4:25-27</reference>).

<hi type="bold">thy whole body shall be full of light--</hi>illuminated. As with the bodily vision, the man who looks with a good, sound eye, walks in light, seeing every object clear; so a simple and persistent purpose to serve and please God in everything will make the whole character consistent and bright.

22. The light-- rather, "the lamp." of the body is the eye: if therefore thine eye be single-- simple, clear. As applied to the outward eye, this means general soundness; particularly, not looking two ways. Here, as also in classical Greek, it is used figuratively to denote the simplicity of the mind's eye, singleness of purpose, looking right at its object, as opposed to having two ends in view. (See Pr 4:25-27). thy whole body shall be full of light-- illuminated. As with the bodily vision, the man who looks with a good, sound eye, walks in light, seeing every object clear; so a simple and persistent purpose to serve and please God in everything will make the whole character consistent and bright.


<hi type="bold">23. But if thine eye be evil--</hi>distempered, or, as we should say, If we have got a bad eye.

<hi type="bold">thy whole body shall be full of darkness--</hi>darkened. As a vitiated eye, or an eye that looks not straight and full at its object, sees nothing as it is, so a mind and heart divided between heaven and earth is all dark.

<hi type="bold">If therefore the light that is in thee be darkness, how great is that darkness!--</hi>As the conscience is the regulative faculty, and a man's inward purpose, scope, aim in life, determines his character--if these be not simple and heavenward, but distorted and double, what must all the other faculties and principles of our nature be which take their direction and character from these, and what must the whole man and the whole life be but a mass of darkness? In Luke (<reference osisRef="Luke.11.36">Lu 11:36</reference>) the converse of this statement very strikingly expresses what pure, beautiful, broad perceptions the clarity of the inward eye imparts: "If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light." But now for the application of this.

23. But if thine eye be evil-- distempered, or, as we should say, If we have got a bad eye. thy whole body shall be full of darkness-- darkened. As a vitiated eye, or an eye that looks not straight and full at its object, sees nothing as it is, so a mind and heart divided between heaven and earth is all dark. If therefore the light that is in thee be darkness, how great is that darkness!-- As the conscience is the regulative faculty, and a man's inward purpose, scope, aim in life, determines his character--if these be not simple and heavenward, but distorted and double, what must all the other faculties and principles of our nature be which take their direction and character from these, and what must the whole man and the whole life be but a mass of darkness? In Luke (Lu 11:36) the converse of this statement very strikingly expresses what pure, beautiful, broad perceptions the clarity of the inward eye imparts: "If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light." But now for the application of this.


<hi type="bold">24. No man can serve--</hi>The word means to "belong wholly and be entirely under command to."

<hi type="bold">two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other--</hi>Even if the two masters be of one character and have but one object, the servant must take law from one or the other: though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one--if we "love the one"--we must of necessity "hate the other"; if we determine resolutely to "hold to the one," we must at the same time disregard, and (if he insist on his claims upon us) even "despise the other."

<hi type="bold">Ye cannot serve God and mammon--</hi>The word "mamon"--better written with one m--is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of "what one trusts in." Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God together is here, with a kind of indignant curtness, pronounced impossible. But since the teaching of the preceding verses might seem to endanger our falling short of what is requisite for the present life, and so being left destitute, our Lord now comes to speak to that point.

24. No man can serve-- The word means to "belong wholly and be entirely under command to." two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other-- Even if the two masters be of one character and have but one object, the servant must take law from one or the other: though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one--if we "love the one"--we must of necessity "hate the other"; if we determine resolutely to "hold to the one," we must at the same time disregard, and (if he insist on his claims upon us) even "despise the other." Ye cannot serve God and mammon-- The word "mamon"--better written with one m--is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of "what one trusts in." Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God together is here, with a kind of indignant curtness, pronounced impossible. But since the teaching of the preceding verses might seem to endanger our falling short of what is requisite for the present life, and so being left destitute, our Lord now comes to speak to that point.


<hi type="bold">25. Therefore I say unto you, Take no thought--</hi>"Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in <reference osisRef="1Sam.9.5">1Sa 9:5</reference>, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See <reference osisRef="Phil.4.6">Php 4:6</reference>).

<hi type="bold">for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on--</hi>In Luke (<reference osisRef="Luke.12.29">Lu 12:29</reference>) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (<reference osisRef="Phil.4.6">Php 4:6</reference>, <reference osisRef="Phil.4.7">7</reference>); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples.

<hi type="bold">Is not the life more than meat--</hi>food.

<hi type="bold">and the body than raiment?--</hi>If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?

25. Therefore I say unto you, Take no thought-- "Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in 1Sa 9:5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Php 4:6). for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on-- In Luke (Lu 12:29) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Php 4:6, 7); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples. Is not the life more than meat-- food. and the body than raiment?-- If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?


<hi type="bold">26. Behold the fowls of the air--</hi>in <reference osisRef="Matt.6.28">Mt 6:28</reference>, "observe well," and in <reference osisRef="Luke.12.24">Lu 12:24</reference>, "consider"--so as to learn wisdom from them.

<hi type="bold">for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?--</hi>nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation--void of reason--are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body--looking up to Himself at every step--and yet leave them to starve?

26. Behold the fowls of the air-- in Mt 6:28, "observe well," and in Lu 12:24, "consider"--so as to learn wisdom from them. for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?-- nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation--void of reason--are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body--looking up to Himself at every step--and yet leave them to starve?


<hi type="bold">27. Which of you, by taking thought--</hi>anxious solicitude.

<hi type="bold">can add one cubit unto his stature?--</hi>"Stature" can hardly be the thing intended here: first, because the subject is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit--or a foot and a half--to his stature, while in the corresponding passage in Luke (<reference osisRef="Luke.12.25">Lu 12:25</reference>, <reference osisRef="Luke.12.26">26</reference>) the thing intended is represented as "that thing which is least." But if we take the word in its primary sense of "age" (for "stature" is but a secondary sense) the idea will be this, "Which of you, however anxiously you vex yourselves about it, can add so much as a step to the length of your life's journey?" To compare the length of life to measures of this nature is not foreign to the language of Scripture (compare <reference osisRef="Ps.39.5">Psa 39:5</reference>; <reference osisRef="2Tim.4.7">2Ti 4:7</reference>, &c.). So understood, the meaning is clear and the connection natural. In this the best critics now agree.

27. Which of you, by taking thought-- anxious solicitude. can add one cubit unto his stature?-- "Stature" can hardly be the thing intended here: first, because the subject is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit--or a foot and a half--to his stature, while in the corresponding passage in Luke (Lu 12:25, 26) the thing intended is represented as "that thing which is least." But if we take the word in its primary sense of "age" (for "stature" is but a secondary sense) the idea will be this, "Which of you, however anxiously you vex yourselves about it, can add so much as a step to the length of your life's journey?" To compare the length of life to measures of this nature is not foreign to the language of Scripture (compare Psa 39:5; 2Ti 4:7, &c.). So understood, the meaning is clear and the connection natural. In this the best critics now agree.


<hi type="bold">28. And why take ye thought for raiment? Consider--</hi>observe well.

<hi type="bold">the lilies of the field, how they grow: they toil not--</hi>as men, planting and preparing the flax.

<hi type="bold">neither do they spin--</hi>as women.

28. And why take ye thought for raiment? Consider-- observe well. the lilies of the field, how they grow: they toil not-- as men, planting and preparing the flax. neither do they spin-- as women.


<hi type="bold">29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these--</hi>What incomparable teaching!--best left in its own transparent clearness and rich simplicity.

29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these-- What incomparable teaching!--best left in its own transparent clearness and rich simplicity.


<hi type="bold">30. Wherefore, if God so clothe the grass--</hi>the "herbage."

<hi type="bold">of the field, which to-day is, and to-morrow is cast into the oven--</hi>wild flowers cut with the grass, withering by the heat, and used for fuel. (See <reference osisRef="Jas.1.11">Jas 1:11</reference>).

<hi type="bold">shall He not much more clothe you, O ye of little faith?--</hi>The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare <reference osisRef="Heb.13.5">He 13:5</reference>). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples (<reference osisRef="Matt.8.26">Mt 8:26</reference>; <reference osisRef="Matt.14.31">14:31</reference>; <reference osisRef="Matt.16.8">16:8</reference>), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.

30. Wherefore, if God so clothe the grass-- the "herbage." of the field, which to-day is, and to-morrow is cast into the oven-- wild flowers cut with the grass, withering by the heat, and used for fuel. (See Jas 1:11). shall He not much more clothe you, O ye of little faith?-- The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare He 13:5). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples (Mt 8:26; 14:31; 16:8), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.


<hi type="bold">31. Therefore take no thought--</hi>solicitude.

 saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

31. Therefore take no thought-- solicitude. saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?


<hi type="bold">32. (For after all these things do the Gentiles seek)--</hi>rather, "pursue." Knowing nothing definitely beyond the present life to kindle their aspirations and engage their supreme attention, the heathen naturally pursue present objects as their chief, their only good. To what an elevation above these does Jesus here lift His disciples!

<hi type="bold">for your heavenly Father knoweth that ye have need of all these things--</hi>How precious this word! Food and raiment are pronounced needful to God's children; and He who could say, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him" (<reference osisRef="Matt.11.27">Mt 11:27</reference>), says with an authority which none but Himself could claim, "Your heavenly Father knoweth that ye have need of all these things." Will not that suffice you, O ye needy ones of the household of faith?

32. (For after all these things do the Gentiles seek)-- rather, "pursue." Knowing nothing definitely beyond the present life to kindle their aspirations and engage their supreme attention, the heathen naturally pursue present objects as their chief, their only good. To what an elevation above these does Jesus here lift His disciples! for your heavenly Father knoweth that ye have need of all these things-- How precious this word! Food and raiment are pronounced needful to God's children; and He who could say, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him" (Mt 11:27), says with an authority which none but Himself could claim, "Your heavenly Father knoweth that ye have need of all these things." Will not that suffice you, O ye needy ones of the household of faith?


<hi type="bold">33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you--</hi>This is the great summing up. Strictly speaking, it has to do only with the subject of the present section--the right state of the heart with reference to heavenly and earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it--"the KINGDOM" and "the RIGHTEOUSNESS" of the kingdom--as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. "The kingdom of God" is the primary subject of the Sermon on the Mount--that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of <reference osisRef="Matt.6.32">Mt 6:32</reference> assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in <reference osisRef="2Chr.1.11">2Ch 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>). What follows is but a reduction of this great general direction into a practical and ready form for daily use.

33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you-- This is the great summing up. Strictly speaking, it has to do only with the subject of the present section--the right state of the heart with reference to heavenly and earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it--"the KINGDOM" and "the RIGHTEOUSNESS" of the kingdom--as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. "The kingdom of God" is the primary subject of the Sermon on the Mount--that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of Mt 6:32 assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in 2Ch 1:11, 12). What follows is but a reduction of this great general direction into a practical and ready form for daily use.


<hi type="bold">34. Take therefore no thought--</hi>anxious care.

<hi type="bold">for the morrow: for the morrow shall take thought for the things of itself--</hi>(or, according to other authorities, "for itself")--shall have its own causes of anxiety.

<hi type="bold">Sufficient unto the day is the evil thereof--</hi>An admirable practical maxim, and better rendered in our version than in almost any other, not excepting the preceding English ones. Every day brings its own cares; and to anticipate is only to double them. <chapter eID="Matt.6"/>

34. Take therefore no thought-- anxious care. for the morrow: for the morrow shall take thought for the things of itself-- (or, according to other authorities, "for itself")--shall have its own causes of anxiety. Sufficient unto the day is the evil thereof-- An admirable practical maxim, and better rendered in our version than in almost any other, not excepting the preceding English ones. Every day brings its own cares; and to anticipate is only to double them.


<title type="x-s2">CHAPTER 7</title>
<hi type="bold">Sermon on the Mount--</hi>concluded.
 <title type="x-s3"><reference osisRef="Matt.7.1-Matt.7.12">Mt 7:1-12</reference>. Miscellaneous Supplementary Counsels.</title>
 That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."

 Censorious Judgment (<reference osisRef="Matt.7.1-Matt.7.5">Mt 7:1-5</reference>).

<hi type="bold">1. Judge not, that ye be not judged--</hi>To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

CHAPTER 7 Sermon on the Mount-- concluded. Mt 7:1-12. Miscellaneous Supplementary Counsels. That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness." Censorious Judgment (Mt 7:1-5). 1. Judge not, that ye be not judged-- To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.


<hi type="bold">2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete--</hi>whatever standard of judgment ye apply to others.

<hi type="bold">it shall be measured to you again--</hi>This proverbial maxim is used by our Lord in other connections--as in <reference osisRef="Mark.4.24">Mr 4:24</reference>, and with a slightly different application in <reference osisRef="Luke.6.38">Lu 6:38</reference>--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.

2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete-- whatever standard of judgment ye apply to others. it shall be measured to you again-- This proverbial maxim is used by our Lord in other connections--as in Mr 4:24, and with a slightly different application in Lu 6:38--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.