MATTHEW Chapter 6
Verse 1. Alms. Liberality to the poor and needy. Anything given to
them to supply their wants. Our Saviour, here, does not positively
command his disciples to aid the poor, but supposes that they would
do it of course, and gives them direction how to do it. It is the nature
of religion to help those who are really poor and needy; and a real
Christian does not wait to be commanded to do it, but only asks the
opportunity. See Galatians 2:10; James 1:27; Luke 19:8.
Before men, etc. Our Lord does not forbid us to give alms before men
always, but only forbids our doing it to be seen of them, for the
purpose of ostentation, and to seek their praise. To a person who is
disposed to do good from a right motive, it matters little whether it be
in public or in private. The only thing that renders it even desirable
that our good deeds should be seen is, that God may be glorified. See
Matthew 5:16.
Otherwise. If your only motive for doing it is to be
seen of men, God will not reward you. Take heed not to do it to be
seen, otherwise God will not reward you.
{1} "?????" or, "righteousness"
{2} "of your Father" or, "WITH your Father"
Verse 2. Do not sound a trumpet before thee, as the hypocrites do.
The word hypocrite is taken from stage-players, who act the part
of others, or speak not their own sentiments, but the sentiments of
others. It means here, and in the New Testament generally, those who
dissemble or hide their real sentiments, and assume or express other
feelings than their own; those who, for purposes of ostentation, or gain,
or applause, put on the appearance of religion. It is probable that such
persons, when they were about to bestow alms, caused a trumpet to
be sounded, professedly to call the poor together to receive it, but
really to call the people to attend to it, or perhaps it may mean that
they should not make a great noise about it, like sounding a trumpet.
In the synagogues. The word synagogue commonly means the
place of assembling for religious worship known by that name.
See Barnes "Matthew 4:23". It might mean, however,
any collection of people for any purpose. And it is not improbable
that it has that meaning here. It does not appear that they made a noise
in bestowing charity in the synagogues, or that it was commonly
bestowed there; but it was probably done on occasion of any great
assemblage, in any place of concourse, and at the
corners of the streets, where it could be seen by many.
They have their reward. That is, they obtain the applause they seek,
the reputation of being charitable; and as this applause was all
they wished, there is of course no further reward to be looked for or
obtained.
{1} "sound a trumpet" or, "cause a trumpet to be sounded"
Verses 3,4. Let not thy left hand know, etc. This is a proverbial
expression, signifying that the action should be done as secretly as
possible. The Hebrews often attribute actions to members which
properly belong to persons. The encouragement for doing this is, that
it will be pleasing to God; that he will see the act, however secret it
may be, and will openly reward it. If the reward is not greater in
this life, it will be in the life to come. In multitudes of cases,
however, alms given to the poor are "lent to the Lord,"
(Proverbs 19:17) and will be repaid in this life. Rarely, perhaps never,
has it been found that the man who is liberal to the poor, has ever
suffered by it in his worldly circumstances.
Verse 4. No Barnes text on this verse.
See Barnes "Matthew 6:3"
{n} "reward thee openly" Luke 8:17; 14:14
Verse 5. And when thou prayest, etc. Hypocrites manifested the same
spirit about prayer as alms-giving: it was done in public places.
The word synagogues, here, clearly means not the place of worship
of that name, but places where many were accustomed to assemble--
near the markets, or courts, where they could be seen of many. Our
Lord evidently could not mean to condemn prayers in the synagogues.
It might be said that he condemned ostentatious prayer there, while
they neglected secret prayer; but this does not appear to be his design.
The Jews were much in the habit of praying in public places. At
certain times of the day they always offered their prayers. Wherever
they were, they suspended their employment, and paid their devotions.
This is also practised now everywhere by the Mohammedans, and in
many places by the Roman Catholics. It seems, also, that they
sought publicity, and regarded it as proof of great piety.
{o} "they have their reward" Proverbs 16:5; James 4:6
Verse 6. Enter into thy closet. Every Jewish house had a place for
secret devotion. The roofs of their houses were flat places for
walking, conversation, and meditation, in the cool of the evening.
See Barnes "Matthew 9:2". Over the porch, or entrance of the house, was,
however, a small room of the size of the porch, raised a story above
the rest of the house, expressly appropriated for the place of retirement,
in secrecy and solitude, the pious Jew might offer his prayers, unseen
by any but the Searcher of hearts. To this place, or to some similar
place, our Saviour directed his disciples to repair when they wished
to hold communion with God. This is the place commonly mentioned in the
New Testament as the upper room, or the place for secret prayer. The
meaning of the Saviour is, that there should be some place where we may
be in secret--where we may be alone with God. There should be some
place to which we may resort where no ear will hear us but His ear,
and no eye can see us but His eye. Unless there is such a place, secret
prayer will not be long or strictly maintained. It is often said that we
have no such place, and can secure none. We are away from home; we are
travelling; we are among strangers; we are in stages and steam-boats,
and how can we find such places of retirement? I answer, the desire
to pray, and the love of prayer, will create such places in
abundance. The Saviour had all the difficulties which we can have, but
yet he lived in the practice of secret prayer. To be alone, he rose up
"a great while before day," and went into a solitary place and prayed.
With him, a grove, a mountain, a garden, furnished such a place; and
though a traveller, and among strangers, and without a house, he lived
in the habit of secret prayer. What excuse have they who have a home,
and who spend the precious hours of the morning in sleep, and who
will practise no self-denial that they may be alone with God? O
Christian! thy Saviour would have broken in upon these hours, and
would have trod his solitary way to the mountain or the grove, there
he might pray. He did do it. He did it to pray for thee, too indolent
and too unconcerned about thy own salvation and that of the world, to
practise the least self-denial in order to commune with God! How can
religion live thus ? How can such a soul be saved?
The Saviour does not specify the times when we should pray in secret.
He does not say how often it should be done. The reasons may have been,
(1.) that he designed that his religion should be voluntary--and
there is not a better test of true piety than a disposition to engage
often in secret prayer. He designed to leave it to his people to show
attachment to him by coming to God often--and as often as they chose.
(2.) An attempt to specify the times when this should be done would
tend to make religion formal and heartless. Mohammed undertook to
regulate this, and the consequence is a cold and formal prostration at
the appointed hours of prayer all over the land where his religion has
spread.
(3.) The periods are so numerous, and the seasons for secret
prayer vary so much, that it would not be easy to fix rules when this
should be done. Yet without giving rules--where the Saviour has given
none--we may suggest the following as times when secret prayer is
proper:
(1.) In the morning. Nothing can be more appropriate when we
have been preserved through the night, and when we are about to enter
upon the duties and dangers of another day, than to render him thanks,
and to commit ourselves to his fatherly care.
(2.) In the evening. When the day has closed, what more natural than
to render thanks and to implore forgiveness for what we have said or
done amiss, and to pray for a blessing on the labours of the day; and
when about to lie down again to sleep, not knowing but it may be our
last sleep, and that we may awake in eternity, what more proper than to
commend ourselves to the care of Him "who never slumbers nor sleeps."
(3.) We should pray in times of embarrassment and perplexity. Such
times occur in every man's life, and it is then a privilege and a duty
to go to God and seek his direction. In the most difficult and
embarrassed time of the American revolution, Washington was seen to
retire daily to a grove in the vicinity of the camp at Valley Forge.
Curiosity led a man to observe him on one occasion, and the father of
his country was seen on his knees supplicating the God of Hosts in
prayer. Who can tell how much the liberty of this nation is owing to
the answer to the secret prayer of Washington?
(4.) We should pray when we are beset with strong temptations. So the
Saviour prayed in the garden of Gethsemane, (Comp. Hebrews 5:7,8) and
so we should pray when we are tempted.
(5.) We should pray when the Spirit prompts us to pray; when we feel
just like praying; when nothing can satisfy the soul but prayer.
Such times occur in the life, of every Christian; and they are "spring-
times" of piety--favourable gales to waft us on to heaven. Prayer to
the Christian, at such times, is just as congenial as conversation with
a friend when the bosom is filled with love; as the society of father,
mother, sister, child is, when the heart glows with attachment; as the
strains of sweet music are to the ear best attuned to the love of
harmony; as the most exquisite poetry is to the heart enamoured with the
muses; and as the most delicious banquet is to the hungry. Prayer, then,
is the element of being; the breath; the vital air; and then the
Christian must and should pray. He is the most eminent Christian
who is most favoured with such strong emotions urging him to
prayer. The heart is then full. The soul is tender. The sun of
glory shines with unusual splendour. No cloud intervenes. The
Christian rises from the earth, and pants for glory. Then we may
go alone with God, We may enter the closet, and breathe forth our
warm desires into the ever-open ear of God, and he who sees in secret
will reward us openly.
In secret. Who is unseen.
Who seeth in secret. Who sees what the human eye cannot see; who
sees the secret real designs and desires of the heart. Prayer should
always be offered, remembering that God is acquainted with our real
desires; and that it is those real desires, and not the words of
prayer, that he will answer.
{p} "seeth in secret" Psalms 34:15; Isaiah 65:24
Verse 7. Use not vain repetitions. The original word here is supposed
to be derived from the name of a Greek poet, who made long and weary
verses, declaring, by many forms and endless repetitions, the same
sentiment. Hence it means to repeat a thing often, to say the same
thing in different words, or to repeat the same words, as though God
did not hear at first. An example of this we have in 1 Kings 18:26:
"They Called on Baal from morning until noon, saying, O Baal, hear us;"*
The heathen do. The original word is one commonly translated
Gentile. The world was divided into two parts, the Jews
and the Gentiles; that is, in the original, the "nations," the nations
destitute of the true religion. Christ does not fix the length of our
prayers. He says that they should not repeat the same thing, as
though God did not hear. And it is not improbable that he intended
to condemn the practice of long prayers. His own supplications
were remarkably short.
{q} "as the heathens do" Ecclesiastes 5:2
{*} The following is a specimen of the vain repetitions of the Romans.
"Pious Antonine, the Gods preserve thee. Gentle Antonine, the Gods
preserve thee. Gentle Antonine, the Gods preserve thee."
Verse 8. No Barnes text on this verse.
{s} "Father knoweth" Luke 12:30; John 16:23-27
Verses 9-13. This passage contains the Lord's prayer, a composition
unequalled for comprehensiveness and for beauty. It is supposed
that some of these petitions were taken from those in common use
among the Jews. Indeed, some of them are still to be found in
Jewish writings, but they did not exist in this beautiful combination.
This prayer is given as a model. It is designed to express the manner
in which we are to pray, evidently not the precise words or petitions
which we are to use. The substance of the prayer is recorded by
Luke 11:2-4. It, however, varies from the form given in
Matthew, showing that he intended not to prescribe this as a form
of prayer to be used always, but to express the substance of our
petitions, to specify to his disciples what petitions it would be proper
to present to God. That he did not intend to prescribe this as a
form to be invariably used is farther evident from the fact, that
there is no proof that either he or his disciples ever used exactly this
form of prayer, but clear evidence that they prayed often in other
language. See Matthew 26:39-42,44; Luke 22:42; John 17:1-26; Acts 1:24.
{t} "Our" Luke 11:2
{u} "Father" Romans 8:15
{v} "which art in heaven" Psalms 115:3
{w} "Hallowed be thy name" Psalms 111:3; 139:20
Verse 9. Our Father. God is called a Father,
(1.) as he is the Creator and the Great Parent of all.
(2.) The Preserver of the human family, and the Provider for their wants,
Matthew 5:45; 6:32.
(3.) In a peculiar sense the Father of those who are adopted into his
family, who put confidence in him, who are true followers of Christ, and
made heirs of life, Romans 8:14-17.
Hallowed be thy name. The word hallowed means, to render or
pronounce holy. God's name is essentially holy; and the meaning of
this petition is, "Let thy name be celebrated, and venerated, and
esteemed as holy everywhere, and receive of all men proper honours." It
is thus the expression of a wish or desire, on the part of the
worshipper, that the name of God, or God himself, should be held
everywhere in proper veneration.
Verse 10. Thy kingdom come. The word kingdom here means
reign. See Barnes "Matthew 3:2". The petition is the expression of a
wish that God may reign everywhere; that his laws may be obeyed; and
especially that the gospel of Christ may be advanced everywhere, till
the world shall be filled with his glory.
Thy will be done. The will of God is, that men should obey his
law, and be holy. The word will, here, has reference to his law, and
to what would be acceptable to him; that is, righteousness. To
pray, then, that his will may be done on earth as in heaven, is to pray
that his law, his revealed will, may be obeyed and loved. His
law is perfectly obeyed in heaven, and his true children most ardently
desire and pray that it may also be done on the earth. The object of
these three first petitions is that God's name should be glorified, and
his kingdom established; and by being placed first, we learn that
his glory and kingdom are of more consequence than our wants,
and that these should be first in our hearts and petitions before a
throne of grace. *
{*} The following clauses respecting this prayer are found in the
writings of the Jews, and were doubtless familiar in the time of
Christ: "That prayer," say the Rabbins, "in which there is no mention
made of the kingdom of heaven, is not a prayer.' "What," say they,
"is a short prayer? Ans. Do thy will in heaven, and give rest to the
spirits fearing thee below." Give us this day, etc. The Jews had a
prayer like this: "The necessities of thy people are many, and their
knowledge small; so that they do not know how to make known their
wants: let it be thy good pleasure to give to each one what is
necessary for his sustenance," etc. Deliver us from evil. The Jews
prayed, "Be it thy good pleasure to free us from an evil man, and an
evil event; from evil affections, from an evil companion and neighbour,
from Satan," etc. The prayers of the Jews were generally closed with a
doxology, or ascription of praise, not unlike this in the Lord's
prayer. The people, at the close of the prayer, generally responded,
"Amen!"
Verse 11. Give us this day, etc. The word bread here denotes,
doubtless, everything necessary to sustain life, Matthew 4:4; Deuteronomy 8:3.
This petition implies our dependence on God for the supply of our
wants. As we are dependent on him one day as much as another, it
was evidently the intention of our Saviour that prayer should be
offered every day. This is, moreover, expressed in the plural number--
give us. It is evidently, therefore, intended to be used by more than
one, or by some community of people. No community or congregation can
meet every day for worship but families. It is therefore evident that
this prayer is a strong implied command for daily family prayer. It can
nowhere else be used so as fully to come up to the meaning of the
original intention; and nowhere else can it be breathed forth with so
much propriety and beauty as from the lips of a father, the venerable
priest of his household, and the pleader with God for those rich
blessings which a parental bosom desires on his beloved offspring.
{z} "daily bread" Proverbs 30:8; Isaiah 33:16
Verse 12. And forgive us our debts, etc. The word debts is here
used figuratively. It does not mean literally that we are
debtors to God, but that our sins have a resemblance to debts.
Debtors are those who are bound to others for some claim in commercial
transactions; for something which we have had, and for which we are
bound to pay according to contract. Literally, there can be no such
transaction between God and us. It must be used figuratively. We have not
met the claims of law; we have violated its obligations; we are
exposed to its penalty; we are guilty; and God only can forgive,
in the same way, as none but a creditor can forgive a debtor.
Debts here, therefore, mean sins, or offences against God--
offences which none but God can forgive. The measure by which we may
expect forgiveness is that which we use in reference to others. See
Psalms 18:25,26; Matthew 18:28-35; Mark 11:25; Luke 11:4. This is the invariable
rule by which God dispenses pardon. He that comes before him unwilling
to forgive, harbouring dark and revengeful thoughts, how can he expect
that God will show him that mercy which he is unwilling to show to
others? It is not, however, required that we should forgive debts
in a pecuniary sense. To them we have a right, though they should not be
pushed with an overbearing and oppressive spirit; not so as to sacrifice
the feelings of mercy, in order to secure the claims of right. No man
has a right to oppress; and when a debt cannot be paid, or when it would
greatly distress a wife and children, a widow and an orphan, or when
calamity has put it out of the power of an honest man to pay the debt,
the spirit of Christianity requires that it should be forgiven. To such
cases this petition in the Lord's prayer doubtless extends. But it was
probably intended to refer principally to injuries of character or
person, which we have received from others. If we cannot from the heart
forgive them, we have the assurance that God will never forgive us.
{z} "forgive us our debts" Matthew 18:21-35; Luke 7:40-48
Verse 13. And lead us not into temptation. A petition similar to
this is offered by David, Psalms 141:4 "Incline not my heart to any evil
thing, to practise wicked works with men that work iniquity." God
tempts no man See James 1:13. This phrase, then, must be used
in the sense of permitting. Do not suffer us, or permit us,
to be tempted to sin. In this it is implied that God has such control
over us and the tempter, as to save us from it if we call upon him. The
word temptation, however, (See Barnes "Matthew 4:1") means sometimes
trial, affliction, anything that tests our virtue. If this be the
meaning here, as it may be, then the import of the prayer is, "Do not
afflict or try us."
Deliver us from evil. The original, in this place, has the article--
deliver us from THE evil--that is, as has been supposed,
the evil one, or Satan. He is elsewhere called, by way of eminence,
the evil one, Matthew 13:19; 1 John 2:13; 14; 3:12. Deliver us
from his power, his snares, his arts, his temptations. He is supposed
to be the great parent of evil, and to be delivered from him is to be
safe. Or it may mean, deliver us from the various evils and trials
which beset us, the heavy and oppressive calamities into which we
are continually liable to fall.
Thine is the kingdom. That is, thine is the reign or
dominion. Thou hast control over all these things,
and canst so order them as to answer these petitions.
Thine is the power. Thou hast power to accomplish what we ask.
We are weak, and cannot do it; but Thou art almighty, and all things
are possible with thee.
Thine is the glory. That is, thine is the honour or praise. Not our
honour; but thy glory, thy goodness, will be displayed in providing for
our wants; thy power, in defending us; thy praise, in causing thy kingdom
to spread through the earth.
This doxology, or ascription of praise, is connected with the prayer
by the word "for," to signify that all these things--the reign, power,
and glory of God--will be manifested by granting these petitions.
It is not because we are to be benefited, but that God's name and
perfections may be manifested. His glory is, then, the first and
principal thing which we are to seek when we approach him. We
are to suffer our concerns to be sunk and lost sight of in the superior
glory and honour of his name and dominion. We are to seek temporal and
eternal life, chiefly because the honour of our Maker will
be promoted, and his name be more illustriously displayed to his
creatures. He is to be "first, last, supremest, best," in our view;
and all selfish and worldly views are to be absorbed in that one great
desire of the soul that God may be "all in all." Approaching him
with these feelings, our prayers will be answered, our devotions will
rise like incense, and the lifting up our hands will be like the evening
sacrifice.
Amen. This is a word of Hebrew origin, from a verb signifying
to be firm, secure, to be true and faithful. It is a word
expressing consent or strong approbation, a word of strong asseveration.
It means verily, certainly, so be it. It is probable that this word
was used by the people in the synagogue to signify their assent to the
prayer that was uttered by the minister. And to some extent, it was
probably so used in the Christian church. See 1 Corinthians 14:16. It
may be proper to remark, that this doxology, "for thine is the kingdom,"
etc., is wanting in many manuscripts, and that its authenticity is
doubtful.
{b} "from evil" John 17:15
{c} "For thine" Revelation 5:12,13
Verse 14. If ye forgive If ye pardon.
Trespasses. Offences, faults. If ye forgive others when they
offend or injure you. This is constantly required in the Bible. Our
Saviour says we should forgive even if the offence be committed seventy
times seven times, Matthew 18:22. By this is meant, that when a man asks
forgiveness, we are cordially and for ever to pardon the offence; we are
to declare our willingness to forgive him. If he does not ask forgiveness,
yet we are still to treat him kindly; not to harbour malice; not to speak
ill of him; to be ready to do him good; and be always prepared to
declare him forgiven when he asks it.
Verse 15. No notes from Barnes on this verse.
{d} "forgive your trespasses" Ephesians 4:31; James 2:13
Verse 16. Moreover when ye fast, etc. The word fast literally
signifies to abstain from food and drink, whether from necessity or as
a religious observance. It is, however, commonly applied in the
Bible to the latter. It is, then, an expression of grief or sorrow.
Such is the constitution of the body, that in a time of grief or sorrow
we are not disposed to eat; or, we have no appetite. The grief of
the soul is so absorbing as to destroy the natural appetites of the
body. Men in deep affliction eat little, and often pine away and fall
into sickness, because the body refuses, on account of the deep sorrow
of the mind, to discharge the functions of health. Fasting, then, is
the natural expression of grief. It is not arbitrary; it is what every
person in sorrow naturally does. This is the foundation of its being
applied to religion as a sacred rite. It is because the soul, when
oppressed and burdened by a sense of sin, is so filled with grief, that
the body refuses food. It is, therefore, appropriated always to
scenes of penitence, of godly sorrow, of suffering, and to those facts
connected with religion that are fitted to produce grief, as the
prevalence of iniquity or some dark impending calamity, or storm, or
tempest, pestilence, plague, or famine. It is also used to humble us,
to bring us to reflection, to direct the thoughts away from the comforts
of this world to the bliss of a better. It is not acceptable
except it be the real expression of sorrow, the natural effect of
feeling that we are burdened with crime.
The Jews fasted often. They had four annual fasts, in commemoration
of the capture of Jerusalem, (Jeremiah 52:7) of the burning
of the temple, (Zechariah 7:3) in memory of the death of Gedaliah,
(Jeremiah 41:4,) and in memory of the commencement of the attack on
Jerusalem, Zechariah 8:19. In addition to these, they had a multitude of
occasional fasts. It was customary, also, for the Pharisees
to fast twice a week, Luke 17:12.
Of a sad countenance. That is, sour, morose, assumed expressions of
unfelt sorrow.
They disfigure their faces. That is, they do not anoint and wash
themselves as usual; they are uncombed, filthy, squalid, and haggard.
It is said that they were often in the habit of throwing ashes on
their heads and faces; and this mixing with their tears, seemed still
farther to disfigure their faces. So much pains will men take, and so
much suffering will they undergo, and so much that is ridiculous
will they assume, to impose on God and men. But they deceive
neither. God sees through the flimsy veil. Human eyes can pierce
a disguise so thin. Hypocrites overact their part. Not having the
genuine principles of piety at heart, they know not its proper
expression, and hence appear supremely contemptible and abominable.
Never should men exhibit outwardly more than they feel; and
never should they attempt to exhibit anything for the mere sake of
ostentation.
{e} "appear unto men to fast" Isaiah 57:3,5
Verse 17. But thou, when thou fastest, anoint, etc. That is, appear as
you do daily. Do not assume any new appearance, or change your visage
or dress. The Jews and all neighbouring nations were much in the habit
of washing and anointing their bodies. This washing was performed at
every meal; and where it could be effected, the head, or other parts of
the body, was daily anointed with sweet or olive oil. In a warm
climate, exposed to the great heat of the sun, this practice conduced
much to health, preserved the skin smooth and tender, and afforded a
most grateful sensation and odour. See Mark 7:2,3; James 5:14
Mark 6:13; John 12:3. The meaning of this whole commandment is,
when you regard it to be your duty to fast, do it as a thing expressing
deep feeling, or sorrow for sin; not by assuming unfelt gravity and
moroseness, but in your ordinary dress and appearance; not to attract
attention, but as an expression of feeling towards God, and he will
approve and reward it.
Verse 18. No notes from Barnes on this verse.
Verse 19. Lay not up for yourselves treasures, etc. Treasures, or
wealth, among the ancients, consisted in clothes, or changes of
raiment, as well as in gold, silver, gems, wine, lands, and oil.
It meant an abundance of anything that was held to be conducive to the
ornament or comfort of life. As the Orientalists delighted much in
display, in splendid equipage, and costly garments, their treasures, in
fact, consisted much in beautiful and richly ornamented articles of
apparel. See Genesis 45:22, where Joseph gave to his brethren
changes of raiment; Joshua 7:21, where Achan coveted and secreted
a goodly Babylonish garment. See also Judges 14:12. This fact
will account for the use of the word moth. When we speak of
wealth, we think at once of gold, and diver, and lands, and houses.
When a Hebrew or an Orientalist spoke of wealth, he thought first of
what would make display; and included, as an essential part; splendid
articles of dress. The moth is a small insect that finds its way to
clothes and garments, and destroys them. The moth would destroy
their apparel, the rust their silver and gold; thus all their
treasure would waste away.
{f} "upon earth" Proverbs 23:4; Luke 18:24,35; Hebrews 13:5
Verse 20. Lay up treasures...in heaven. That is, have provision
made for your eternal felicity. Do not exhaust your strength, and spend
your days, in providing for the life here, but let your chief anxiety
be to be prepared for eternity. There nothing corrupts, nothing
terminates, no enemies plunder or destroy. To have treasure in
heaven is to possess evidence that its purity and joys will be ours.
It is to be heirs of God, and joint-heirs with Christ to an inheritance
incorruptible, undefiled, and that fadeth not away. The heart, or
affections, will of course be fixed on the treasure. To regulate
the heart, it is therefore important that the treasure, or object of
attachment, should be right.
Verse 21. No Barnes text on this verse.
Verses 22,23. The light of the body, etc. The sentiment stated in the
preceding verses--the duty of fixing the affections on heavenly
things--Jesus proceeds to illustrate by a reference to the eye.
When the eye is directed singly and steadily towards an object, and is
in health, or is single, everything is clear and plain. If it
vibrates, flies to different objects, is fixed on no one singly, or
is diseased, nothing is seen clearly. Everything is dim and confused. The
man, therefore, is unsteady. The eye regulates the motion of the
body. To have an object distinctly in view, is necessary to correct
and regulate action, Rope-dancers, in order to steady themselves,
fix the eye on some object on the wall, and look steadily at that. If
they should look down on the rope or the people, they would become
dizzy and fall. A man crossing a stream on a log, if he will look
across at some object steadily, will be in little danger. If he looks
down on the dashing and rolling waters, he will become dizzy, and
fall. So Jesus says, in order that the conduct may be right, it is
important to fix the affections on heaven. Having the affections
there--having the eye of faith single, steady, unwavering--all the
conduct will be correspondent.
Single. Steady, devoted to one object. Not confused, as persons'
eyes are when they see double.
Thy whole body shall be full of light. Your conduct will be regular
and steady. All that is needful to direct the body is that the
eye be fixed right. No other light is required. So all that is
needful to direct the soul and the conduct is that the eye of
faith be fixed on heaven, that the affections be there.
If therefore the light that is in thee, etc. The word light,
here, signifies the mind, or principles of the soul. If this be dark,
how great is that darkness! The meaning of this passage may be thus
expressed: The light of the body, the guide and director, is the eye.
All know how calamitous it is when that light is irregular or
extinguished, as when the eye is diseased or lost. So the light that is
in us is the soul. If that soul is debased by attending exclusively to
earthly objects--if it is diseased, and not fixed on heaven--how much
darker and more dreadful will it be than any darkness of the eye!
Avarice darkens the mind, obscures the view, and brings in a dreadful
and gloomy night over all the faculties.
{h} "is the eye" Luke 11:34,36
Verse 23. No Barnes text on this verse.
See Barnes "Matthew 6:22"
Verse 24. No man can serve two masters, etc. Christ proceeds to
illustrate the necessity of laying up treasures in heaven from a well-
known fact, that a servant cannot serve two masters at the same
time. His affections and obedience would be divided, and he would
fail altogether in his duty to one or the other. One he would love,
and the other hate. To the interests of one he would adhere, the
other he would neglect. This is a law of human nature. The supreme
affections can be fixed on only one object. So, says Jesus,
the servant of God cannot at the same time obey him and be
avaricious, or seek treasures supremely on earth. One interferes with
the other, and one will be, and must be surrendered.
Mammon. Mammon is a Syriac word, a name given to an idol worshipped
as the god of riches. It has the same meaning as Plutus among the
Greeks. It is not known that the Jews ever formally worshipped
this idol, but they used the word to denote wealth. The meaning
is, ye cannot serve the true God, and at the same time be supremely
engaged in obtaining the riches of this world. One must interfere
with the other. See Luke 16:9-11.
{i} "two masters" Luke 16:13
{k} "cannot serve God and mammon" Galatians 1:10; 2 Timothy 4:10; James 4:4
Verses 25-34. Therefore I say unto you, Take no thought, etc. The
general design of this paragraph, which closes the chapter, is to warn
his disciples against avarice and anxiety about the supply of their wants.
This he does by four arguments or considerations, expressing, by
unequalled beauty and force, the duty of depending for the things
which we need on the providence of God. The first is stated in the
25th verse: "Is not the life more than meat, and the body than raiment?"
In the beginning of the verse he charged his disciples to take
no thought--that is, not to be anxious--about the supply of their
wants. God will take care of these. He has given life, a far greater
blessing than meat; he has created the body, of far more
consequence than raiment. Shall not he, who has conferred the greater
blessing, be willing to confer the less? Shall not he, who has formed
the body so curiously, and made such a display of power and goodness,
see that it is properly protected and clothed? He who has displayed so
great goodness as to form the body, and breathe into it the
breath of life, will surely follow up the blessing, and confer the
smaller favour of providing that that body should be clothed, and
that life preserved.
No thought. The word thought, when the Bible was translated,
meant anxiety, and is so used frequently in old English authors. Thus
Bacon says, "Haweis died with thought and anguish before his business
came to an end." As such it is here used by our translators, and it
answers exactly to the meaning of the original. Like many other words,
it has since somewhat changed its signification, and would convey to
most readers an improper idea. The word anxiety would now exactly
express the sense, and is exactly the thing against which the Saviour
would guard us. See Luke 8:14; 21:34; Philippians 4:6. Thought about
the future is right; anxiety, solicitude, trouble, is wrong. There
is a degree of thinking and industry about the things of this life
which is proper. See 1 Timothy 5:8; 2 Thessalonians 3:10; Romans 12:11. But it
should not be our supreme concern; it should not lead to solicitude
or anxiety; it should not take time that ought to be devoted to
religion.
For your life. For what will support your life.
Meat. This word here means food in general, as it does commonly
in the Bible. We confine it now to animal food, or the food of
animals. When the Bible was translated, it denoted all kinds of food,
and is so used in the old English writers. It is one of the words which
has changed its meaning since the translation of the Bible was made.
Raiment. Clothing.
{l} "no thought for your life" 1 Corinthians 7:32; Philippians 4:6
Verse 26. Behold the fowls of the air. The second argument for
confidence in the providence of God is derived from a beautiful reference
to the fowls of heaven. See, said the Saviour, see the fowls of the
air: they have no anxiety about the supply of their wants; they do
not sow or reap; in innumerable flocks they fill the air; they fill the
grove with music, and meet the coming light of the morning with
their songs, and pour their notes on the zephyrs of the evening,
unanxious about the supply of their wants; yet how few die with
hunger! how regularly are they fed from the hand of God! how he
ministers to their unnumbered wants. He sees their young "open
wide their mouths, and seek their meat at his hand, and how
cheerfully and regularly are their necessities supplied! You, said
the Saviour to his disciples, you are of more consequence than they
are; and shall God feed them in such numbers, and suffer you to
want? It cannot be. Put confidence, then, in that Universal
Parent that feeds all the fowls of the air, and fear not that he will
also supply your wants.
Better than they. Of more consequence. Your lives are of more
importance than theirs, and God will therefore provide for them.
{m} "Father feedeth" Job 38:41; Luke 12:24
Verse 27. Which of you by taking thought. The third argument is taken
from their extreme weakness and helplessness. With all your care
you cannot increase your stature a single cubit. God has ordered
your height. Beyond his appointment your powers are of no avail,
and you can do nothing. So of raiment. He, by his providence,
orders and arranges the circumstances of your life. Beyond that
appointment of his providence, beyond his care for you, your efforts
avail nothing. Seeing, then, that he alike orders your growth, and
the supply of your wants, how obvious is the duty of depending on
him, and of beginning all your efforts, feeling that He only can
grant you the means of preserving life!
One cubit. The cubit was originally the length from the elbow to
the end of the middle finger. The cubit of the Scriptures is not far
from twenty-two inches. Terms of length are often applied to life;
and it is thought by many to be so here. Thus, it is said, "Thou hast
made my days as a handbreadth," Psalms 39:5; "Teach me the MEASURE of my
days," Psalms 39:4. In this place it is used to denote a
small length. You cannot increase your stature even a cubit, or in
the smallest degree. Compare Luke 12:26.
Stature. This word means height. The original word, however, means
oftener age, John 9:21,23. In these places it is translated
age. If this be its meaning here, it denotes that a man cannot
increase the length of his life at all. The utmost anxiety will not
prolong it one hour beyond the time appointed for death.
Verses 28,29. The fourth consideration is taken from the lilies of the
valley. Watch the growing of the lily. It toils not, and it spins
not. Yet night and day it grows. With a beauty which the most
splendid monarch of the East never knew, it expands its blossom and
fills the air with fragrance. Yet this beauty is of short continuance.
Soon it will fade, and the beautiful flower will be cut down and
burned. God so little regards the bestowment of beauty and ornament
as to give the highest adorning to this which is soon to perish.
When he thus clothes a lily--a fair flower, soon to perish--will he
be unmindful of his children? Shall they--dear to his heart and
imbued with immortality--lack that which is proper for them, and
shall they in vain trust the God that decks the lily of the valley?
He will much more clothe you.
Even Solomon in all his glory, etc. The common dress of eastern
kings was purple. But they sometimes wore white robes. See
Esther 8:15; Daniel 7:9. It is to this that Christ refers. Solomon, says he,
the richest and most magnificent king of Israel, was not clothed in a
robe of so pure a white as the lilly of the valley.
Verse 29. No Barnes text on this verse.
See Barnes "Matthew 6:28"
Verse 30. Is cast into the oven. The Jews had different modes of
baking. In early times they frequently baked in the sand, warmed with
the heat of the sun. They constructed also moveable ovens, made of clay,
brick, or plates of iron. But the most common kind, and the one here
probably referred to; was made by excavating the earth two and a half
feet in diameter, and from five to six feet deep. This kind of oven
still exists in Persia. The bottom was paved with stones. It was heated
by putting wood or dry grass into the oven; and when heated, the ashes
were removed, and the bread was placed on the heated stones. More
commonly, however, the oven was an earthen vessel, without a bottom,
about three feet high, smeared outside and inside with clay, and placed
upon a frame, or support. Fire was made within it, or below it. When the
sides were sufficiently heated, thin patches of dough were spread on the
inside, and the top was covered, without removing the fire as in the
other cases; and the bread was quickly baked. The preceding
representation of it is taken from Niebuhr.
Verse 31. No Barnes text on this verse.
{n} "no thought" Psalms 37:3; 55:22; 1 Peter 5:7
Verses 32-34. For after all these things do the Gentiles seek.
That is, those destitute of the true doctrines of religion, unacquainted
with proper dependence on Divine Providence, make it their
chief anxiety thus to seek food and raiment. But you, who have a
knowledge of your Father in heaven, who know that he will provide for
your wants, should not be anxious. Seek first his kingdom; seek first to
be righteous, and to become interested in his favour, and all necessary
things will be added to you. God has control over all things, and
he can give you that which you need. He will give you that which
he deems best for you,
Take therefore no thought, etc. That is, no anxiety. Commit your way
to God. The evil, the trouble, the anxiety of each day as it comes is
sufficient, without perplexing the mind with restless cares about
another day. It is wholly uncertain whether you live to see that day. If
you do, it will bring its own trouble; and it will also bring the proper
supply of your wants. God will be the same Father then as to-day, and
will make then, as he does now, proper provision for your wants.
The morrow shall take thought. The morrow shall have anxieties and
cares of its own, but it shall also bring the proper provision for those
cares. Though you shall have wants, yet God will provide for them as
they occur. Do not, therefore, increase the cares of this day by
borrowing trouble respecting the future. Do your duty faithfully now,
and depend on the mercy of God and his Divine help for the troubles
which are yet to come.
1. Christ has here forcibly taught the necessity of charity, of
prayer, and of all religious duties.
2. We see the necessity of sincerity and honesty in our religious
duties. They are not done to be seen of men. If they are, they
cannot be performed acceptably. God looks on the heart, nor is it
possible to deceive him. And of what avail is it to deceive men?
How poor and pitiable is the reward of a hypocrite! How contemptible the
praise of men when God is displeased! How awful the condition beyond the
grave!
3. Christ has here, in a particular manner, urged the duty of
prayer. He has given a model for prayer. Nothing can equal this
composition in simplicity, beauty, and comprehensiveness. At the
same time that it is so simple that it can be understood by a child,
it contains the expression of all the wants of man at any age, and in
every rank.
The duty of prayer is urged by every consideration. None but
God can provide for us; none but he can forgive, and guide, and
support us; none but he can bring us into heaven. He is ever
ready to hear us. The humble he sends not empty away. Those
who ask, receive; and they who seek, find. How natural and proper,
then, is prayer! How strange that any can live, and not pour
out their desires to God! How strange that any are willing to go
to eternity with this sad reflection, "I have gone through this
world, spent my probation, wasted my strength, and am dying, and
have never prayed!" How awful will be the reflection of the soul
through all eternity,"I was offered eternal life, but I never asked
for it! I lived from day to day, and from year to year, in God's
world; breathed his air, rioted in his beneficence, forgot his goodness,
and never once asked him to save my soul!" Who will be to blame if the
prayerless soul is lost?
Secret and family prayer should be daily. We daily have the
same necessities, are exposed to the same dangers, tread on the borders
of the same heaven or hell. How should the voice of praise and prayer
go up as incense in the morning, and rise as a rich perfume in the shades
of each evening! What more lovely object than one, in the bloom of health
and the dew of youth, bending with reverence before the King of heaven,
seeking forgiveness, peace, guidance, and life! And what a strange,
misguided, and piteous object is a soul that never prays!
4. Forgiveness is essential in prayer. If we come to God harbouring
malice, and unwilling to forgive, we have his solemn assurance that we
shall not be ourselves forgiven.
6. We see how comparatively valueless is beauty. How little it
is regarded by God! He gives it to the lily, and in a day it fades
and is gone. He gives it to the wings of the butterfly, and soon it
dies and its beauty is forgotten. He gives it to the flowers of,the
spring, soon to fall; to the leaves of the forest, soon to grow yellow
and decay in the autumn. How many flowers, lilies, and roses,
does he cause to blossom in solitude, where no man is, where they
"waste their sweetness on the desert air!" How many streams
ripple in the wilderness, and how many cataracts, age after age,
have poured their thunders on the air, unheard and unseen by
mortals! So little does God think of beauty. So the human form and
"face divine." How soon is that beauty marred; and, like the lily,
how soon is its last trace obliterated ! In the cold grave, among the
undistinguished multitudes of the dead, who can tell which of all
the mouldering host was blessed with a lovely "set of features or
complexion.?" Alas! all has faded like the morning flower. How
vain, then, to set the affections on so frail a treasure!
7. We see the duty and privilege of depending for our daily
wants on the bounties of Providence. Satisfied with the troubles of
today, let us not add to those troubles by anxieties about tomorrow.
The heathen, and they who know not God, will be anxious
about the future; but they who know him, and have caught the
spirit of Jesus, may surely trust him for the supply of their wants.
The young lions do roar, and seek their meat at the hand of God,
Psalms 104:21. The fowls of heaven are daily supplied. Shall man
only, of all the creatures, vex himself, and be filled with anxious
cares about the future? Rather, like the rest of the creation, let
us depend on the aid of the universal Parent, and feel that HE
who hears the young ravens which cry, will also supply our
necessities.
8. Especially is the remark of value in reference to those in
early life. Life is a stormy ocean. Over that ocean no being
presides but God. He holds the winds in his hands, and can still their
howlings, and calm the heaving billows. On that ocean the young
have just launched their frail bark. Daily they will need
protection; daily they will need supplies; daily be in danger, and
exposed to the rolling of the billows, that may engulf them for ever.
Ignorant, inexperienced, and in danger, how should they look to God to
guide and aid them! Instead of vexing themselves with anxious
cares about the future, how should they place humble reliance on
God! Safe in his hand, we shall outride the storm, and come to a
haven of peace. He will supply our wants if we trust him, as he
does those of the songsters of the grove. He will be the guide of
our youth, and the strength of our manhood. If we seek him, he will
be found of us. If we forsake him, he will cast us off for ever,
1 Chronicles 28:9.
9. From all this, how evident is the propriety of seeking first the
kingdom of God! First in our affections, first in the objects of
pursuit, first in the feelings and associations of each morning, be
the desire and the aim for heaven. Having this, we have assurance of
all we need. GoD, our Father, will then befriend us; and in life
and death all will be well.
Printer friendly version
HOME
TOP