Matthew 6:30

d the common people believed, that alms contributed very much to justification. Hear the Jewish chair in this matter - For one farthing given to a poor man in alms, a man is made partaker of the beatific vision: where it renders these words, Psa 17:15 , I shall behold thy face in righteousness, after this manner, I shall behold thy face, Because Of Alms. Bava. Bathra. "This money goeth for alms, that my sons may live, and that I may obtain the world to come. Bab. Rosh. Hashshanah. "A man's table now expiates by alms, as heretofore the altar did by sacrifice. Beracoth. "If you afford alms out of your purse, God will keep you from all damage and harm. Hieros. Peah. "Monobazes the king bestowed his goods liberally upon the poor, and had these words spoken to him by his kinsmen and friends - 'Your ancestors increased both their own riches, and those that were left them by their fathers; but you waste both your own and those of your ancestors.' To whom he answered - 'My fathers laid up their wealth on earth: I lay up mine in heaven. As it is written, Truth shall flourish out of the earth, but Righteousness shall look down from heaven. My fathers laid up treasures that bear no fruit; but I lay up such as bear fruit. As it is said, It shall be well with the just, for they shall eat the fruit of their own works. My fathers treasured up, when power was in their hands; but I where it is not. As it is said, Justice and judgment is the habitation of his throne. My fathers heaped up for others; I for myself. As it is said, And this shall be to thee for righteousness. They scraped together for this world. I for the world to come. As it is said, Righteousness shall deliver from death.' Ibid. These things are also recited in the Babylonian Talmud. "You see plainly in what sense he understands righteousness, namely, in the sense of alms: and that sense not so much framed in his own imagination, as in that of the whole nation, and which the royal catachumen had imbibed from the Pharisees his teachers. "Behold the justifying and saving virtue of alms, from the very work done according to the doctrine of the Pharisaical chair! And hence, the opinion of this efficacy of alms so far prevailed with the deceived people, that they pointed out alms by no other name (confined within one single word) than צדקה tsidekah, righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine. Yea, give those things which ye have in alms, and behold all things shall be clean to you, Luk 11:41 . With good reason indeed exhorting them to give alms; but yet withal striking at the covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of alms. As if he had said, "Ye assert that alms justifies and saves, and therefore ye call it by the name of righteousness; why therefore do ye affect cleanliness by the washing of hands; and not rather by the performance of charity?" Lightfoot's Works, vol. ii. p. 153. Before men - Our Lord does not forbid public alms-giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these things publicly that they may be seen of men, and receive from them the reputation of saints, etc. Verse 2 Therefore when thou doest thine alms - In the first verse the exhortation is general: Take Ye heed. In this verse the address is pointed - and Thou - man - woman - who readest - hearest. Do not sound a trumpet - It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were excessively self-righteous and vain. Having something to distribute by way of alms, it is very probable they caused this to be published by blowing a trumpet or horn, under pretense of collecting the poor; though with no other design than to gratify their own ambition. There is a custom in the east not much unlike this. "The derveeshes carry horns with them, which they frequently blow, when any thing is given to them, in honor of the donor. It is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honor." Harmer's Observat. vol. i. p. 474. It must be granted, that in the Jewish writings there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet to gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word שופר shopher, a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed שופרות shopheroth, trumpets, by the rabbins; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said שופר σαλπιζειν, to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these שופרות shopheroth thus - These trumpet holes were crooked, narrow above and wide below, in order to prevent fraud. As our Lord only uses the words, μη σαλπισης, it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. The Pharisees, no doubt, felt the weight of the reproof. Still the words may be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their character, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See Ward. Works of charity and mercy should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor. In the synagogues and in the streets - That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe; but what were the streets? Schoettgen supposes that courts or avenues in the temple and in the synagogues may be intended - places where the people were accustomed to walk, for air, amusement, etc., for it is not to be supposed that such chests were fixed in the public streets. They have their reward - That is, the honor and esteem of men which they sought. God is under no obligation to them - they did nothing with an eye to his glory, and from Him they can expect no recompense. They had their recompense in this life; and could expect none in the world to come. Verse 3 Let not thy left hand know - In many cases, works of charity must be hidden from even our nearest relatives, who, if they knew, would hinder us from doing what God has given us power and inclination to perform. We must go even farther; and conceal them as far as is possible from ourselves, by not thinking of them, or eyeing them with complacency. They are given to God, and should be hidden in Him. Verse 4 Which seeth in secret - We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it. Shall reward thee openly - Will give thee the fullest proofs of his acceptance of thy work of faith, and labor of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit. Verse 5 And when thou prayest - Οταν προσευχη. Προσευχη, prayer, is compounded of προς with, and ευχη a vow, because to pray right, a man binds himself to God, as by a vow, to live to his glory, if he will grant him his grace, etc. Ευχομαι signifies to pour out prayers or vows, from ευ well, and χεω, I pour out; probably alluding to the offerings or libations which were poured out before, or on the altar. A proper idea of prayer is, a pouring out of the soul unto God, as a free-will offering, solemnly and eternally dedicated to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed. Prayer is the language of dependence; he who prays not, is endeavoring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning, Satan said, Eat this fruit; ye shall then be as God; i.e. ye shall be independent: the man hearkened to his voice, sin entered into the world, and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God; hence he either prays not at all, or uses the language without the spirit of prayer. The following verses contain so fine a view, and so just a definition, of prayer, that I think the pious reader will be glad to find them here. What is Prayer? Prayer is the soul's sincere desire, Unuttered or expressed, The motion of a hidden fire That trembles in the breast: Prayer is the burden of a sigh, The falling of a tear, The upward gleaming of an eye, When none but God is near Prayer is the simplest form of speech That infant lips can try; Prayer, the sublimest strains that reach The Majesty on high: Prayer is the Christian's vital breath, The Christian's native air, His watch-word at the gates of death, He enters heaven by prayer Prayer is the contrite sinner's voice, Returning from his ways, While angels in their songs rejoice, And say, Behold he prays! The saints in prayer appear as one, In word, in deed, in mind, When with the Father and the Son Their fellowship they find Nor prayer is made on earth alone: The Holy Spirit pleads; And Jesus, on th' eternal throne, For sinners intercedes "O Thou, by whom we come to God! The Life, the Truth, the Way, The path of prayer thyself hast trod, Lord, teach us how to pray!" Montgomery Thou shalt not be as the hypocrites - Υποκριται. From υπο under, and κρινομαι to be judged, thought: properly a stage-player, who acts under a mask, personating a character different from his own; a counterfeit, a dissembler; one who would be thought to be different from what he really is. A person who wishes to be taken for a follower of God, but who has nothing of religion except the outside. Love to pray standing in the synagogues and in the corners of the streets - The Jewish phylacterical prayers were long, and the canonical hours obliged them to repeat these prayers wherever they happened to be; and the Pharisees, who were full of vain glory, contrived to be overtaken in the streets by the canonical hour, that they might be seen by the people, and applauded for their great and conscientious piety. See Lightfoot. As they had no piety but that which was outward, they endeavored to let it fully appear, that they might make the most of it among the people. It would not have answered their end to kneel before God, for then they might have been unnoticed by men; and consequently have lost that reward which they had in view: viz. the esteem and applause of the multitude. This hypocritical pretension to devotion is common among the Asiatics. Both Hindoos and Mohammedans love to pray in the most public places, at the landing places of rivers, in the public streets, on the roofs of the covered boats, without the least endeavor to conceal their outside devotion, that they may be seen of men. Verse 6 But thou, when thou prayest - This is a very impressive and emphatic address. But Thou! whosoever thou art, Jew, Pharisee, Christian - enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavor to forget it, with all the affairs which busy and amuse it. Prayer requires retirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, 1Cor 3:16 . To this closet we ought to retire even in public prayer, and in the midst of company. Reward thee openly - What goodness is there equal to this of God to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects' account, even their trust and confidence in begging all things of him! Verse 7 Use not vain repetitions - Μη βαττολογησητε, Suidas explains this word well: "πολυλογια, much speaking, from one Battus, who made very prolix hymns, in which the same idea frequently recurred." "A frequent repetition of awful and striking words may often be the result of earnestness and fervor. See Daniel 9:3-20; but great length of prayer, which will of course involve much sameness and idle repetition, naturally creates fatigue and carelessness in the worshipper, and seems to suppose ignorance or inattention in the Deity; a fault against which our Lord more particularly wishes to secure them." See Mat 6:8 . This judicious note is from the late Mr. Gilbert Wakefield, who illustrates it with the following quotation from the Heautontimorumenos of Terence: Ohe! jam decine Deos, uxor, gratulando Obtundere, Tuam esse inventam gnatam: nisi illos ex Tuo Ingenio judicas, Ut nil credas Intelligere, nisi idem Dictum Sit Centies "Pray thee, wife, cease from Stunning the gods with thanksgivings, because thy child is in safety; unless thou judgest of them from thyself, that they cannot Understand a thing, unless they are told of it a Hundred Times." Heaut. ver. 880. Prayer requires more of the heart than of the tongue. The eloquence of prayer consists in the fervency of desire, and the simplicity of faith. The abundance of fine thoughts, studied and vehement motions, and the order and politeness of the expressions, are things which compose a mere human harangue, not an humble and Christian prayer. Our trust and confidence ought to proceed from that which God is able to do in us, and not from that which we can say to him. It is abominable, says the Hedayah, that a person offering up prayers to God, should say, "I beseech thee, by the glory of thy heavens!" or, "by the splendor of thy throne!" for a style of this nature would lead to suspect that the Almighty derived glory from the heavens; whereas the heavens are created, but God with all his attributes is eternal and inimitable. Hedayah, vol. iv. p. 121. This is the sentiment of a Mohammedan; and yet for this vain repetition the Mohammedans are peculiarly remarkable; they often use such words as the following: - O God, O God, O God, O God! - O Lord, O Lord, O Lord, O Lord! - O living, O immortal, O living, O immortal, O living, O immortal, O living, O immortal! - O Creator of the heavens and the earth! - O thou who art endowed with majesty and authority! O wonderful, etc. I have extracted the above from a form of prayer used by Tippo Sahib, which I met with in a book of devotion in which there were several prayers written with his own hand, and signed with his own name. Of this vain repetition in civil matters, among the Jews, many instances might be given, and not a few examples might be found among Christians. The heathens abounded with them: see several quoted by Lightfoot. - Let the parricide be dragged! We beseech thee, Augustus, let the parricide be dragged! This is the thing we ask, let the parricide be dragged! Hear us, Caesar; let the false accusers be cast to the lion! Hear us, Caesar, let the false accusers be condemned to the lion! Hear us, Caesar, etc. It was a maxim among the Jews, that "he who multiplies prayer, must be heard." This is correct, if it only imply perseverance in supplication; but if it be used to signify the multiplying of words, or even forms of prayer, it will necessarily produce the evil which our Lord reprehends: Be not as the heathen - use not vain repetition, etc. Even the Christian Churches in India have copied this vain repetition work; and in it the Roman Catholic, the Armenian, and the Greek Churches strive to excel. As the heathen - The Vatican MS. reads υποκριται, like the hypocrites. Unmeaning words, useless repetitions, and complimentary phrases in prayer, are in general the result of heathenism, hypocrisy, or ignorance. Verse 8 Your Father knoweth what things ye have need of - Prayer is not designed to inform God, but to give man a sight of his misery; to humble his heart, to excite his desire, to inflame his faith, to animate his hope, to raise his soul from earth to heaven, and to put him in mind that There is his Father, his country, and inheritance. In the preceding verses we may see three faults, which our Lord commands us to avoid in prayer: - 1st. Hypocrisy. Be not as the hypocrites. Mat 6:5 . 2ndly. Dissipation. Enter into thy closet. Mat 6:6 . 3rdly. Much Speaking, or Unmeaning Repetition, Be not like the heathens. Mat 6:7 . Verse 9 After this manner therefore pray ye - Forms of prayer were frequent among the Jews; and every public teacher gave one to his disciples. Some forms were drawn out to a considerable length, and from these abridgments were made: to the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan for a more extended devotion. What satisfaction must it be to learn from God himself, with what words, and in what manner, he would have us pray to him, so as not to pray in vain! A king, who draws up the petition which he allows to be presented to himself, has doubtless the fullest determination to grant the request. We do not sufficiently consider the value of this prayer; the respect and attention which it requires; the preference to be given to it; its fullness and perfection: the frequent use we should make of it; and the spirit which we should bring with it. "Lord, teach us how to pray!" is a prayer necessary to prayer; for unless we are divinely instructed in the manner, and influenced by the spirit of true devotion, even the prayer taught us by Jesus Christ may be repeated without profit to our souls. Our Father - It was a maxim of the Jews, that a man should not pray alone, but join with the Church; by which they particularly meant that he should, whether alone or with the synagogue, use the plural number as comprehending all the followers of God. Hence, they say, Let none pray the short prayer, i.e. as the gloss expounds it, the prayer in the singular, but in the plural number. See Lightfoot on this place. This prayer was evidently made in a peculiar manner for the children of God. And hence we are taught to say, not My Father, but Our Father. The heart, says one, of a child of God, is a brotherly heart, in respect of all other Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity; desiring that for its brethren which it desires for itself. The word Father, placed here at the beginning of this prayer, includes two grand ideas, which should serve as a foundation to all our petitions: 1st. That tender and respectful love which we should feel for God, such as that which children feel for their fathers. 2dly. That strong confidence in God's love to us, such as fathers have for their children. Thus all the petitions in this prayer stand in strictest reference to the word Father; the first three referring to the love we have for God; and the three last, to that confidence which we have in the love he bears to us. The relation we stand in to this first and best of beings dictates to us reverence for his person, zeal for his honor, obedience to his will, submission to his dispensations and chastisements, and resemblance to his nature. Which art in heaven - The phrase אבינו שבשמים, abinu sheboshemayim, our Father who art in heaven, was very common among the ancient Jews; and was used by them precisely in the same sense as it is used here by our Lord. This phrase in the Scriptures seems used to express: 1st. His Omnipresence. The heaven of heavens cannot contain thee. 1Kgs 8:27 : that is, Thou fillest immensity. 2dly. His Majesty and Dominion over his creatures. Art thou not God in heaven, and rulest thou not over all the kingdoms of the heathen? 2Chr 20:6 . 3dly. His Power and Might. Art thou not God in heaven, and in thy hand is there not power and might, so that no creature is able to withstand thee! 2Chr 20:6 . Our God is in heaven, and hath done whatsoever he pleased. Psa 115:3 . 4thly. His Omniscience. The Lord's throne is in heaven, his eyes behold, his eye-lids try the children of men. Psa 11:4 . The Lord looketh down from heaven, he beholdeth all the sons of men. Psa 33:13-15 . 5thly. His infinite Purity and Holiness. Look down from thy holy habitation, etc. Deu 26:15 . Thou art the high and lofty One, who inhabiteth eternity, whose name is holy. Isa 57:15 . Hallowed - Αγιασθητω. Αγιαζω· from α negative, and γη, the earth, a thing separated from the earth, or from earthly purposes and employments. As the word sanctified, or hallowed, in Scripture, is frequently used for the consecration of a thing or person to a holy use or office, as the Levites, first-born, tabernacle, temple, and their utensils, which were all set apart from every earthly, common, or profane use, and employed wholly in the service of God, so the Divine Majesty may be said to be sanctified by us, in analogy to those things, viz. when, we separate him from, and in our conceptions and desires exalt him above, earth and all things. Thy name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc. We hallow God's name, 1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers. 2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit. 3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship. 4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness. 5thly. In a particular calling or business, when we separate the falsity, deception, and lying, commonly practised, from it; buying and selling as in the sight of the holy and just God. Verse 10 Thy kingdom come - The ancient Jews scrupled not to say: He prays not at all, in whose prayers there is no mention of the kingdom of God. Hence, they were accustomed to say, "Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people." The universal sway of the scepter of Christ: - God has promised that the kingdom of Christ shall be exalted above all kingdoms. Dan 7:14-27 . That it shall overcome all others, and be at last the universal empire. Isa 9:7 . Connect this with the explanation given of this phrase, Mat 3:2 . Thy will be done - This petition is properly added to the preceding; for when the kingdom of righteousness, peace, and joy, in the Holy Spirit, is established in the heart, there is then an ample provision made for the fulfillment of the Divine will. The will of God is infinitely good, wise, and holy; to have it fulfilled in and among men, is to have infinite goodness, wisdom, and holiness diffused throughout the universe; and earth made the counterpart of heaven. As it is in heaven - The Jews maintained, that they were the angels of God upon earth, as these pure spirits were angels of God in heaven; hence they said, "As the angels sanctify the Divine name in heaven, so the Israelites sanctify the Divine name, upon earth." See Schoettgen. Observe, 1st. The salvation of the soul is the result of two wills conjoined: the will of God, and the will of man. If God will not the salvation of man, he cannot be saved: If, man will not the salvation God has prepared for him, he cannot be delivered from his sins. 2dly. This petition certainly points out a deliverance from all sin; for nothing that is unholy can consist with the Divine will, and if this be fulfilled in man, surely sin shall be banished from his soul. 3dly. This is farther evident from these words, as it is in heaven; i.e. as the angels do it: viz. with all zeal, diligence, love, delight, and perseverance. 4thly. Does not the petition plainly imply, we may live without sinning against God? Surely the holy angels never mingle iniquity with their loving obedience; and as our Lord teaches us to pray, that we do his will here as they do it in heaven, can it be thought he would put a petition in our mouths, the fulfillment of which was impossible? 5thly. This certainly destroys the assertion: "There is no such state of purification, to be attained here, in which it may be said, the soul is redeemed from sinful passions and desires;" for it is on Earth that we are commanded to pray that this will, which is our sanctification, may be done. 6thly. Our souls can never be truly happy, till our Wills be entirely subjected to, and become one with, the will of God. 7thly. How can any person offer this petition to his Maker, who thinks of nothing less than the performance of the will of God, and of nothing more than doing his own? Some see the mystery of the Trinity in the three preceding petitions. The first being, addressed to the Father, as the source of all holiness. The second, to the Son, who establishes the kingdom of God upon earth. The third, to the Holy Spirit, who by his energy works in men to will and to perform. To offer these three petitions with success at the throne of God, three graces, essential to our salvation, must be brought into exercise; and, indeed, the petitions themselves necessarily suppose them. Faith, Our Father - for he that cometh to God, must believe that he is. Hope, Thy kingdom come - For this grace has for its object good things to come. Love, Thy will be done - For love is the incentive to and principle of all obedience to God, and beneficence to man. Verse 11 Give us this day our daily bread - The word επιουσιαν has greatly perplexed critics and commentators. I find upwards of thirty different explanations of it. It is found in no Greek writer before the evangelists, and Origen says expressly, that it was formed by them, αλλ' εοικε πεπλασθαι υπο των ευαγγελιστων. The interpretation of Theophylact, one of the best of the Greek fathers, has ever appeared to me to be the most correct, Αρτος επι τη ουσιᾳ και συστασει ημων αυταρκης, Bread, sufficient for our substance and support, i.e. That quantity of food which is necessary to support our health and strength, by being changed into the substance of our bodies. Its composition is of επι and ουσια, proper or sufficient for support. Mr. Wakefield thinks it probable, that the word was originally written επι ουσιαν, which coalesced by degrees, till they became the επιουσιον of the MSS. There is probably an allusion here to the custom of travelers in the east, who were wont to reserve a part of the food given them the preceding evening to serve for their breakfast or dinner the next day. But as this was not sufficient for the whole day, they were therefore obliged to depend on the providence of God for the additional supply. In Luk 15:12 , Luk 15:13 , ουσια signifies, what a person has to live on; and nothing can be more natural than to understand the compound επιουσιος, of that additional supply which the traveler needs, to complete the provision necessary for a day's eating, over and above what he had then in his possession. See Harmer. The word is so very peculiar and expressive, and seems to have been made on purpose by the evangelists, that more than mere bodily nourishment seems to be intended by it. Indeed, many of the primitive fathers understood it as comprehending that daily supply of grace which the soul requires to keep it in health and vigor: He who uses the petition would do well to keep both in view. Observe 1. God is the author and dispenser of all temporal as well as spiritual good. 2. We have merited no kind of good from his hand, and therefore must receive it as a free gift: Give us, etc. 3. We must depend on him daily for support; we are not permitted to ask any thing for to-morrow: give us to-day. 4. That petition of the ancient Jews is excellent: "Lord, the necessities of thy people Israel are many, and their knowledge small, so that they know not how to disclose their necessities: Let it be thy good pleasure to give to every man, what sufficeth for food!" Thus they expressed their dependence, and left it to God to determine what was best and most suitable. We must ask only that which is essential to our support, God having promised neither luxuries nor superfluities. Verse 12 And forgive us our debts - Sin is represented here under the notion of a debt, and as our sins are many, they are called here debts. God made man that he might live to his glory, and gave him a law to walk by; and if, when he does any thing that tends not to glorify God, he contracts a debt with Divine Justice, how much more is he debtor when he breaks the law by actual transgression! It has been justly observed, "All the attributes of God are reasons of obedience to man; those attributes are infinite; every sin is an act of ingratitude or rebellion against all these attributes; therefore sin is infinitely sinful." Forgive us - Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgiveness, therefore, must come from the free mercy of God in Christ: and how strange is it we cannot have the old debt canceled, without (by that very means) contracting a new one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice; when pardoned, in debt to endless Mercy: and as a continuance in a state of grace necessarily implies a continual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an infinite debtor, keeps him eternally dependent on his Creator! How good is God! And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity! As we forgive our debtors - It was a maxim among the ancient Jews, that no man should lie down in his bed, without forgiving those who had offended him. That man condemns himself to suffer eternal punishment, who makes use of this prayer with revenge and hatred in his heart. He who will not attend to a condition so advantageous to himself (remitting a hundred pence to his debtor, that his own creditor may remit him 10,000 talents) is a madman, who, to oblige his neighbor to suffer an hour, is himself determined to suffer everlastingly! This condition of forgiving our neighbor, though it cannot possibly merit any thing, yet it is that condition without which God will pardon no man. See Mat 6:14 , Mat 6:15 . Verse 13 And lead us not into temptation - That is, bring us not in to sore trial. Πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done. The process of temptation is often as follows: 1st. A simple evil thought. 2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted. 3dly. Delight in viewing it. 4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. Jam 1:15 . See also on Mat 4:1 (note). A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it. But deliver us from evil - Απο του πονηρου, from the wicked one. Satan is expressly called ο πονηρος, the wicked one. Mat 13:19 , Mat 13:38 , compare with Mar 4:15 ; Luk 8:12 . This epithet of Satan comes from πονος, labor, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends. It is said in the Mishna, Titus. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbor: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot. Deliver us - Ρυσαι ημας - a very expressive word - break our chains, and loose our bands - snatch, pluck us from the evil, and its calamitous issue. For thine is the kingdom, etc. - The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen. By the kingdom, we may understand that mentioned Mat 6:10 , and explained Mat 3:2 . By power, that energy by which the kingdom is governed and maintained. By glory, the honor that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men. For ever and ever - Εις τους αιωνας, to the for evers. Well expressed by our common translation - ever in our ancient use of the word taking in the whole duration of time; the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αιων comes from αει always, and ων being, or existence. This is Aristotle's definition of it. See the note on Gen 21:33 . There is no word in any language which more forcibly points out the grand characteristic of eternity - that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one; and it is the grammatical and proper sense of it which must be resorted to in any controversy concerning the word. We sometimes use the phrase for evermore: i.e. for ever and more, which signifies the whole of time, and the more or interminable duration beyond it. See on Mat 25:46 (note). Amen - This word is Hebrew, אמן, and signifies faithful or true. Some suppose the word is formed from the initial letters of אדוני מלך נאם adoni melech neetnan, My Lord, the faithful King. The word itself implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord. The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Euchologies, and gives us the whole form as follows: - "Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore." Gregory's Works, 4th. 1671, p. 162. See this proved at large in the collections of Lightfoot and Schoettgenius. Verse 14 If ye forgive men - He who shows mercy to men receives mercy from God. For a king to forgive his subjects a hundred millions of treasons against his person and authority, on this one condition, that they wilt henceforth live peaceably with him and with each other, is what we shall never see; and yet this is but the shadow of that which Christ promises on his Father's part to all true penitents. A man can have little regard for his salvation, who refuses to have it on such advantageous terms. See Quesnel. Verse 15 But if ye forgive not - He who does not awake at the sound of so loud a voice, is not asleep but dead. A vindictive man excludes himself from all hope of eternal life, and himself seals his own damnation. Trespasses - Παραπτωματα, from παρα and πιπτω, to fall off. What a remarkable difference there is between this word and οφειληματα, debts, in Mat 6:12 ! Men's sins against us are only their stumblings, or fallings off from the duties they owe us; but our's are debts to God's justice, which we can never discharge. It can be no great difficulty to forgive those, especially when we consider that in many respects we have failed as much, in certain duties which we owed to others, as they have done in those which they owed us. "But I have given him no provocation." Perhaps thou art angry, and art not a proper judge in the matter; but, however it may be, it is thy interest to forgive, if thou expectest forgiveness from God. On this important subject I will subjoin an extract from Mason's Self-knowledge, page 248, 1755. "Athenodorus, the philosopher by reason of his old age, begged leave to retire from the court of Augustus, which the emperor granted. In his compliments of leave, he said, 'Remember, Caesar, whenever thou art angry, that thou say or do nothing before thou hast distinctly repeated to thyself the twenty-four letters of the alphabet.' On which Caesar caught him by the hand, and said, 'I have need of thy presence still:' and kept him a year longer. This was excellent advice from a heathen; but a Christian may prescribe to himself a wiser rule. When thou art angry, answer not till thou hast repeated the fifth petition of our Lord's prayer - Forgive us our debts, as we forgive our debtors: and our Lord's comment upon it - For if ye forgive not men their trespasses, neither will your heavenly father forgive your trespasses." Prayer to God is considered among the Mohammedans in a very important point of view. It is declared by the Mosliman doctors to be the corner stone of Religion, and the pillar of Faith. It is not, say they, a thing of mere form, but requires that the heart and understanding should accompany it, without which they pronounce it to be of no avail. They direct prayer to be performed five times in the twenty-four hours. 1. Between day-break and sun-rise; 2. Immediately after noon; 3. Immediately before sun-set; 4. In the evening before dark; and 5. Before the first watch of the night. They hold the following points to be essentially requisite to the efficacy of prayer: - 1. That the person be free from every species of defilement. 2. That all sumptuous and gaudy apparel be laid aside. 3. That the attention accompany the act, and be not suffered to wander to any other object. 4. That the prayer be performed with the face toward the temple of Mecca. Hedayah. Prel. Dis. pp. 53, 54. There are few points here but the follower of Christ may seriously consider and profitably practice. Verse 16 When ye fast - A fast is termed by the Greeks νηϚις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vegetables, etc., is no fast, or may be rather considered a burlesque on fasting. Many pretend to take the true definition of a fast from Isa 58:3 , and say that it means a fast from sin. This is a mistake; there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the prophet, the people were to divide their bread with the hungry, Isa 58:7 ; but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day's expense by a fast, commits an abomination before the Lord. See more on Mat 9:15 (note). As the hypocrites - of a sad countenance - Σκυθρωποι, either from σκυθρος sour, crabbed, and ωψ the countenance; or from Σκυθης a Scythian, a morose, gloomy, austere phiz, like that of a Scythian or Tartar. A hypocrite has always a difficult part to act: when he wishes to appear as a penitent, not having any godly sorrow at heart, he is obliged to counterfeit it the best way he can, by a gloomy and austere look. Verse 17 Anoint thine head and wash thy face - These were forbidden in the Jewish canon on days of fasting and humiliation; and hypocrites availed themselves of this ordinance, that they might appear to fast. Our Lord, therefore, cautions us against this: as if he had said, Affect nothing - dress in thy ordinary manner, and let the whole of thy deportment prove that thou desirest to recommend my soul to God, and not thy face to men. That factitious mourning, which consists in putting on black clothes, crapes, etc., is utterly inconsistent with the simplicity of the Gospel of Christ; and if practised in reference to spiritual matters, is certainly forbidden here: but sin is so common, and so boldly persisted in, that not even a crape is put on, as an evidence of deploring its influence, or of sorrow for having committed it. Verse 18 Thy father which seeth in secret - Let us not be afraid that our hearts can be concealed from God; but let us fear lest he perceive them to be more desirous of the praise of men than they are of that glory which comes from Him. Openly - Εν τω φανερω. These words are omitted by nine MSS. in uncial letters; and by more than one hundred others, by most of the versions, and by several of the primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Griesbach, and others, have left it out of the text. Verse 19 Lay not up for yourselves treasures upon earth - What blindness is it for a man to lay up that as a treasure which must necessarily perish! A heart designed for God and eternity is terribly degraded by being fixed on those things which are subject to corruption. "But may we not lay up treasure innocently?" Yes. 1st. If you can do it without setting your heart on it, which is almost impossible: and 2dly. If there be neither widows nor orphans, destitute nor distressed persons in the place where you live. "But there is a portion which belongs to my children; shall I distribute that among the poor?" If it belongs to your children, it is not yours, and therefore you have no right to dispose of it. "But I have a certain sum in stock, etc.; shall I take that and divide it among the poor?" By no means; for, by doing so, you would put it out of your power to do good after the present division: keep your principal, and devote, if you possibly can spare it, the product to the poor; and thus you shall have the continual ability to do good. In the mean time take care not to shut up your bowels of compassion against a brother in distress; if you do, the love of God cannot dwell in you. Rust - Or canker, βρωσις, from βρωσκω, I eat, consume. This word cannot be properly applied to rust, but to any thing that consumes or cankers clothes or metals. There is a saying exactly similar to this in the Institutes of Menu: speaking of the presents made to Brahmins, he says, "It is a gem which neither thieves nor foes take away, and which never perishes." Chapter of Government, Institute 83. Where thieves do not break through - Διορυσσουσι, literally dig through, i.e. the wall, in order to get into the house. This was not a difficult matter, as the house was generally made of mud and straw, kneaded together like the cobb houses in Cornwall, and other places. See Clarke on Mat 7:27 (note). Verse 20 Lay up - treasures in heaven - "The only way to render perishing goods eternal, to secure stately furniture from moths, and the richest metals from canker, and precious stones from thieves, is to transmit them to heaven by acts of charity. This is a kind of bill of exchange which cannot fail of acceptance, but through our own fault." Quesnel. It is certain we have not the smallest portion of temporal good, but what we have received from the unmerited bounty of God: and if we give back to him all we have received, yet still there is no merit that can fairly attach to the act, as the goods were the Lord's; for I am not to suppose that I can purchase any thing from a man by his own property. On this ground the doctrine of human merit is one of the most absurd that ever was published among men, or credited by sinners. Yet he who supposes he can purchase heaven by giving that meat which was left at his own table, and that of his servants; or by giving a garment which he could no longer in decency wear, must have a base ignorant soul, and a very mean opinion of the heaven he hopes for. But shall not such works as these be rewarded? Yes, yes, God will take care to give you all that your refuse victuals and old clothes are worth. Yet he, who through love to God and man, divides his bread with the hungry, and covers the naked with a garment, shall not lose his reward; a reward which the mercy of God appoints, but to which, in strict justice, he can lay no claim. Verse 21 Where your treasure is - If God be the treasure of our souls, our hearts, i.e. our affections and desires will be placed on things above. An earthly minded man proves that his treasure is below; a heavenly minded man shows that his treasure is above. Verse 22 The light of the body is the eye - That is, the eye is to the body what the sun is to the universe in the day time, or a lamp or candle to a house at night. If - thine eye be single - Απλους, simple, uncompounded; i.e. so perfect in its structure as to see objects distinctly and clearly, and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more - or else in a different situation, and of a different color to what it really is. This state of the eye is termed, Mat 6:23 , πονηρος evil, i.e. diseased or defective. An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition; a man who repined at his neighbor's prosperity, loved his own money, and would do nothing in the way of charity for God's sake. Our blessed Lord, however, extends and sublimes this meaning, and uses the sound eye as a metaphor to point out that simplicity of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two indivisible points. We aim at happiness: it is found only in one thing, the indivisible and eternal God. It the line of simple intention be drawn straight to him, and the soul walk by it, with purity of affection, the whole man shall be light in the Lord; the rays of that excellent glory shall irradiate the mind, and through the whole spirit shall the Divine nature be transfused. But if a person who enjoyed this heavenly treasure permit his simplicity of intention to deviate from heavenly to earthly good; and his purity of affection to be contaminated by worldly ambition, secular profits, and animal gratifications; then, the light which was in him becomes darkness, i.e. his spiritual discernment departs, and his union with God is destroyed: all is only a palpable obscure; and, like a man who has totally lost his sight, he walks without direction, certainty, or comfort. This state is most forcibly intimated in our Lord's exclamation, How great a darkness! Who can adequately describe the misery and wretchedness of that soul which has lost its union with the fountain of all good, and, in losing this, has lost the possibility of happiness till the simple eye be once more given, and the straight line once more drawn. Verse 24 No man can serve two masters - The master of our heart may be fitly termed the love that reigns in it. We serve that only which we love supremely. A man cannot be in perfect indifference betwixt two objects which are incompatible: he is inclined to despise and hate whatever he does not love supremely, when the necessity of a choice presents itself. He will hate the one and love the other - The word hate has the same sense here as it has in many places of Scripture; it merely signifies to love less - so Jacob loved Rachel, but hated Leah; i.e. he loved Leah much less than he loved Rachel. God himself uses it precisely in the same sense: Jacob have I loved, but Esau have I hated; i.e. I have loved the posterity of Esau less than I have loved the posterity of Jacob: which means no more than that God, in the course of his providence, gave to the Jews greater earthly privileges than he gave to the Edomites, and chose to make them the progenitors of the Messiah, though they ultimately, through their own obstinacy, derived no more benefit from this privilege than the Edomites did. How strange is it, that with such evidence before their eyes, men will apply this loving and hating to degrees of inclusion and exclusion, in which neither the justice nor mercy of God are honored! Ye cannot serve God and mammon - ממון mamon is used for money in the Targum of Onkelos, Exo 18:21 ; and in that of Jonathan, Jdg 5:19 ; 1Sam 8:3 . The Syriac word ממונא mamona is used in the same sense, Exo 21:30 . Dr. Castel deduces these words from the Hebrew אמן aman, to trust, confide; because men are apt to trust in riches. Mammon may therefore be considered any thing a man confides in. Augustine observes, "that mammon, in the Punic or Carthaginian language, signified gain." Lucrum Punic mammon dicitur. The word plainly denotes riches, Luk 16:9 , Luk 16:11 , in which latter verse mention is made not only of the deceitful mammon, (τω αδικω), but also of the true (το αληθινον). St. Luke's phrase, μαμωνα αδικιας, very exactly answers to the Chaldee ממון דשקר mamon dishekar, which is often used in the Targums. See more in Wetstein and Parkhurst. Some suppose there was an idol of this name, and Kircher mentions such a one in his Oedip. Egyptiacus. See Castel. Our blessed Lord shows here the utter impossibility of loving the world and loving God at the same time; or, in other words, that a man of the world cannot be a truly religious character. He who gives his heart to the world robs God of it, and, in snatching at the shadow of earthly good, loses substantial and eternal blessedness. How dangerous is it to set our hearts upon riches, seeing it is so easy to make them our God! Verse 25 Therefore - Δια τουτο, on this account; viz., that ye may not serve mammon, but have unshaken confidence in God, I say unto you, - Take no thought - Be not anxiously careful, μη μεριμνατε; this is the proper meaning of the word. μεριμνα anxious solicitude, from μεριζειν τον νουν dividing or distracting the mind. My old MS. Bible renders it, be not bysy to your liif. Prudent care is never forbidden by our Lord, but only that anxious distracting solicitude, which, by dividing the mind, and drawing it different ways, renders it utterly incapable of attending to any solemn or important concern. To be anxiously careful concerning the means of subsistence is to lose all satisfaction and comfort in the things which God gives, and to act as a mere infidel. On the other hand, to rely so much upon providence as not to use the very powers and faculties with which the Divine Being has endowed us, is to tempt God. If we labor without placing our confidence in our labor, but expect all from the blessing of God, we obey his will, co-operate with his providence, set the springs of it a-going on our behalf, and thus imitate Christ and his followers by a sedate care and an industrious confidence. In this and the following verses, our Lord lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future. The first is, the experience of greater benefits already received. Is not the life more than meat, and the body than raiment? Can he who gave us our body, and breathed into it the breath of life, before we could ask them from him, refuse us that which is necessary to preserve both, and when we ask it in humble confidence? The clause what ye must eat, is omitted by two MSS., most of the ancient versions, and by many of the primitive fathers. Griesbach has left it in the text with a note of doubtfulness. It occurs again in Mat 6:31 , and there is no variation in any of the MSS. in that place. Instead of, Is not the life more than, etc., we should read, Of more value; so the word πλειον is used in Num 22:15 , and by the best Greek writers; and in the same sense it is used in Mat 21:37 . See the note there. Verse 26 Behold the fowls of the air - The second reason why we should not be anxiously concerned about the future, is the example of the smaller animals, which the providence of God feeds without their own labor; though he be not their father. We never knew an earthly father take care of his fowls, and neglect his children; and shall we fear this from our heavenly Father? God forbid! That man is utterly unworthy to have God for his father, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or in the barn. If our great Creator have made us capable of knowing, loving, and enjoying himself eternally, what may we not expect from him, after so great a gift? They sow not, neither do they reap - There is a saying among the rabbins almost similar to this - "Hast thou ever seen a beast or a fowl that had a workshop? yet they are fed without labor and without anxiety. They were created for the service of man, and man was created that he might serve his Creator. Man also would have been supported without labor and anxiety, had he not corrupted his ways. Hast thou ever seen a lion carrying burthens, a stag gathering summer fruits, a fox selling merchandise, or a wolf selling oil, that they might thus gain their support? And yet they are fed without care or labor. Arguing therefore from the less to the greater, if they which were created that they might serve me, are nourished without labor and anxiety, how much more I, who have been created that I might serve my Maker! What therefore is the cause, why I should be obliged to labor in order to get my daily bread? Answer, Sin." This is a curious and important extract, and is highly worthy of the reader's attention. See Schoettgen. Verse 27 Which of you by taking thought can add one cubit unto his stature? - The third reason against these carking cares is the unprofitableness of human solicitude, unless God vouchsafe to bless it. What can our uneasiness do but render us still more unworthy of the Divine care? The passage from distrust to apostasy is very short and easy; and a man is not far from murmuring against Providence, who is dissatisfied with its conduct. We should depend as fully upon God for the preservation of his gifts as for the gifts themselves. Cubit unto his stature? - I think ηλικιαν should be rendered age here, and so our translators have rendered the word in Joh 9:21 , αυτος ηλικιαν εχει he is of age. A very learned writer observes, that no difficulty can arise from applying πηχυν a cubit, a measure of extension, to time, and the age of man: as place and time are both quantities, and capable of increase and diminution, and, as no fixed material standard can be employed in the mensuration of the fleeting particles of time, it was natural and necessary, in the construction of language, to apply parallel terms to the discrimination of time and place. Accordingly, we find the same words indifferently used to denote time and place in every known tongue. Lord, let me know the Measure of my days! Thou hast made my days Hand-Breadths, Psa 39:5 . Many examples might be adduced from the Greek and Roman writers. Besides, it is evident that the phrase of adding one cubit is proverbial, denoting something minute; and is therefore applicable to the smallest possible portion of time; but, in a literal acceptation, the addition of a cubit to the stature, would be a great and extraordinary accession of height. See Wakefield. Verse 28 And why take ye thought for raiment? - Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavors, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendence of God, as the flowers of the field do; and were you brought into such a situation, as to be as utterly incapable of contributing to your own preservation and support as the lilies of the field are to theirs, your heavenly Father could augment your substance, and preserve your being, when for his glory and your own advantage. Consider - Diligently consider this, καταμαθετε, lay it earnestly to heart, and let your confidence be unshaken in the God of infinite bounty and love. Verse 29 Solomon in all his glory - Some suppose that as the robes of state worn by the eastern kings were usually white, as were those of the nobles among the Jews, that therefore the lily was chosen for the comparison. Verse 30 If God so clothe the grass of the field - Christ confounds both the luxury of the rich in their superfluities, and the distrust of the poor as to the necessaries of life. Let man, who is made for God and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith. To-morrow is cast into the oven - The inhabitants of the east, to this day, make use of dry straw, withered herbs, and stubble, to heat their ovens. Some have translated the original word κλιβανον, a still, and intimate that our Lord alludes to the distillation of herbs for medicinal purposes; but this is certainly contrary to the scope of our Lord's argument, which runs thus: If God covers with so much glory things of no farther value than to serve the meanest uses, will he not take care of his servants, who are so precious in his sight, and designed for such important services in the world? See Harmer's Observations. Verse 31 What shall we eat? or, What shall we drink? etc. - These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a worldling are his compound god; and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life. Verse 32 For after all these things do the Gentiles seek - The fifth reason against solicitude about the future is - that to concern ourselves about these wants with anxiety, as if there was no such thing as a providence in the world; with great affection towards earthly enjoyments, as if we expected no other; and without praying to God or consulting his will, as if we could do any thing without him: this is to imitate the worst kind of heathens, who live without hope, and without God in the world. Seek - Επιζητει from επι, intensive, and ζητεω, I seek, to seek intensely, earnestly, again and again: the true characteristic of the worldly man; his soul is never satisfied - give! give! is the ceaseless language of his earth-born heart. Your heavenly Father knoweth, etc. - The sixth reason against this anxiety about the future is - because God, our heavenly Father, is infinite in wisdom, and knows all our wants. It is the property of a wise and tender father to provide necessaries, and not superfluities, for his children. Not to expect the former is an offense to his goodness; to expect the latter is injurious to his wisdom. Verse 33 But seek ye first the kingdom of God - See on Mat 3:7 (note). His righteousness - That holiness of heart and purity of life which God requires of those who profess to be subjects of that spiritual kingdom mentioned above. See on Mat 5:20 (note). The seventh reason against these worldly cares and fears is - because the business of our salvation ought to engross us entirely: hither all our desires, cares, and inquiries ought to tend. Grace is the way to glory - holiness the way to happiness. If men be not righteous, there is no heaven to be had: if they be, they shall have heaven and earth too; for godliness has the promise of both lives. 1Tim 6:3 . All these things shall be added unto you - The very blunt note of old Mr. Trapp, on this passage, is worthy of serious attention. All things shall be added. "They shall be cast in as an overplus, or as small advantages to the main bargain; as paper and pack-thread are given where we buy spice and fruit, or an inch of measure to an ell of cloth." This was a very common saying among the Jews: "Seek that, to which other things are necessarily connected." "A king said to his particular friend, 'Ask what thou wilt, and I will give it unto thee.' He thought within himself, 'If I ask to be made a general I shall readily obtain it. I will ask something to which all these things shall be added:' he therefore said, 'Give me thy daughter to wife.' This he did knowing that all the dignities of the kingdom should be added unto this gift." See in Schoettgen. To this verse, probably, belong the following words, quoted often by Clement, Origen, and Eusebius, as the words of Christ: αιτειτε τα μεγαλα, και τα μικρα υμιν προστεθησεται· και αιτειτε τα επουρανια, και τα επιγεια προστεθησεται υμιν. "Ask great things, and little things shall be added unto you; ask heavenly things, and earthly things shall be added unto you." Verse 34 Take therefore no thought - That is, Be not therefore anxiously careful. The eighth and last reason, against this preposterous conduct, is - that carking care is not only useless in itself, but renders us miserable beforehand. The future falls under the cognizance of God alone: we encroach, therefore, upon his rights, when we would fain foresee all that may happen to us, and secure ourselves from it by our cares. How much good is omitted, how many evils caused, how many duties neglected, how many innocent persons deserted, how many good works destroyed, how many truths suppressed, and how many acts of injustice authorized by those timorous forecasts of what may happen; and those faithless apprehensions concerning the future! Let us do now what God requires of us, and trust the consequences to him. The future time which God would have us foresee and provide for is that of judgment and eternity: and it is about this alone that we are careless! Sufficient unto the day is the evil thereof - Αρκετον τη ἡμερα ἡ κακια αυτης, Sufficient for each day is its own calamity. Each day has its peculiar trials: we should meet them with confidence in God. As we should live but a day at a time, so we should take care to suffer no more evils in one day than are necessarily attached to it. He who neglects the present for the future is acting opposite to the order of God, his own interest, and to every dictate of sound wisdom. Let us live for eternity, and we shall secure all that is valuable in time. There are many valuable reflections in the Abbe Quesnel's work, on this chapter; and from it several of the preceding have been derived. Introduction Our Lord warns men against rash judgment and uncharitable censures, Mat 7:1-5 . Shows that holy things must not be profaned, Mat 7:6 ; gives encouragement to fervent persevering prayer, Mat 7:7-11 . Shows how men should deal with each other, Mat 7:12 . Exhorts the people to enter in at the strait gate, Mat 7:13 , Mat 7:14 ; to beware of false teachers, who are to be known by their fruits, Mat 7:15-20 . Shows that no man shall be saved by his mere profession of Christianity, however specious, Mat 7:22 , Mat 7:23 . The parable of the wise man who built his house upon a rock, Mat 7:24 , Mat 7:25 . Of the foolish man who built his house, without a foundation, on the sand, Mat 7:26 , Mat 7:27 . Christ concludes his sermon, and the people are astonished at his doctrine, Mat 7:28 , Mat 7:29 . Verse 1 Judge not, that ye be not judged - These exhortations are pointed against rash, harsh, and uncharitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavors to elevate himself above others, and, to do it more effectually, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judgments, precipitate decisions, and all other unjust procedures against our neighbor, flow. Verse 2 For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others. Verse 3 And why beholdest thou the mote - Καρφος might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; Καρφος, κεραια ξυλου λεπτη, Karphos is a thin piece of wood, a splinter. It often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a chip is, when compared to a large beam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to correct ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbor. There is a caution very similar to this of our Lord given by a heathen: - Cum tua praevideas oculis mala lippus inunctis: Cur in amicorum vitiis tam cernis acutum, Quam aut aquila, aut serpens Epidaurius? Hor. Sat. lib. 1. sat. 3. l. 25-27 "When you can so readily overlook your own wickedness, why are you more clear-sighted than the eagle or serpent of Epidaurus, in spying out the failings of your friends?"

life more than meat, and the body than raiment? 26 Behold the fowls of the air: 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? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is, I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we take no thought about the things of this world; I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body ( v. 25 ). Take no thought, saying, What shall we eat? ( v. 31 ) and again ( v. 34 ), Take no thought, me merimnate — Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition: precept must be upon precept, and line upon line, to the same purport, and all little enough; it is a sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Prov. xxvii. 23 . The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, 2 Cor. xi. 28 ; Phil. ii. 20 . But the thought here forbidden is, 1. A disquieting, tormenting thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving thought. God has promised to provide for those that are his all things needful for life as well as godliness, the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, " Verily, they shall be fed. " Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said, To beg I am ashamed ( Luke xvi. 3 ); as he was, who ( v. 21 ) desired to be fed with the crumbs; but for the future, we must cast our care upon God, and take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Ps. cxxvii. 2 . Observe the cautions here, (1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support. (2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of to-morrow, so we must not care for to-morrow, or the events of it. II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then, 1. Is not the life more than meat, and the body than raiment? v. 25 . Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that?—what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us. 2. Behold the fowls of the air, and consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the fowls of the air, and that they must teach him! Job xii. 7, 8 . (1.) Look upon the fowls, and learn to trust God for food ( v. 26 ), and disquiet not yourselves with thoughts what you shall eat. [1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is your heavenly Father that feeds them; he knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Ps. l. 11 . Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own; they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their eyes wait on God, that great and good Housekeeper, who provides food for all flesh. [2.] Improve this for your encouragement to trust in God. Are ye not much better than they? Yes, certainly you are. Note, The heirs of heaven are much better than the fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture, wiser than the fowls of heaven ( Job xxxv. 11 ): though the children of this world, that know not the judgment of the Lord, are not so wise as the stork, and the crane, and the swallow ( Jer. viii. 7 ), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they sing among the branches ( Ps. civ. 12 ), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing. (2.) Look upon the lilies, and learn to trust God for raiment. That is another part of our care, what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us consider the lilies of the field; not only look upon them (every eyes does that with pleasure), but consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Prov. vi. 6 ; xxiv. 32 . [1.] Consider how frail the lilies are; they are the grass of the field. Lilies, though distinguished by their colours, are still but grass. Thus all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are as grass, as the flower of the grass 1 Pet. i. 24 . This grass to-day is, and to-morrow is cast into the oven; in a little while the place that knows us will know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Ps. xlix. 14 . This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by to-morrow, we may have occasion for our grave-clothes. [2.] Consider how free from care the lilies are: they toil not as men do, to earn clothing; as servants, to earn their liveries; neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that she lays her hand to the spindle, makes fine linen and sells it, Prov. xxxi. 19 , 24 . Idleness tempts God, instead of trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to toil and spin, God can furnish us with what is necessary for us. [3.] Consider how fair, how fine the lilies are; how they grow; what they grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow as the lily, Hos. xiv. 5 . Consider what they grow to. Out of that obscurity in a few weeks they come to be so very gay, that even Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be. [4.] Consider how instructive all this is to us, v. 30 . First, As to fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the putting on of apparel our adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade— are to-day, and to-morrow are cast, as other rubbish, into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp ( Isa. xl. 6, 7 ), especially rich men ( Jam. i. 10 ); they fade away in their ways. Secondly, As to necessary clothing; this teaches us to cast the care of it upon God—Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only when he quieteth the earth with the south wind, but when he disquiets it with the north wind, Job xxxvii. 17 . He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd ( Jonah iv. 10, 11 ), much more the sons of Zion, that are in covenant with God. Observe the title he gives them ( v. 30 ), O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment. Sound believers shall be provided for, though they be not strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree ( Isa. lvi. 3 , 5 ), for though poor and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, ch. xiv. 31 . It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care. 3. Which of you, the wisest, the strongest of you, by taking thought, can add one cubit to his stature? ( v. 27 ) to his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Ps. xxxix. 5 . Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree. 4. After all these things do the Gentiles seek, v. 32 . Thoughtfulness about the world is a heathenish sin, and unbecoming Christians. The Gentiles seek these things, because they know not better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things. 5. Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for ( Rev. ii. 9 ), I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him, he knows that thou has need of such and such things; he asks you, Children, have you any meat? John xxi. 5 . Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he that careth for us ( 1 Pet. v. 7 ), and what needs all this ado? If he care, why should be care? 6. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. v. 33 . Here is a double argument against the sin of thoughtfulness; take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the one thing needful ( Luke x. 42 ), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here, [1.] The great duty required: it is the sum and substance of our whole duty: " Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us; though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe, First, The object of this seeking; The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the happiness of this kingdom, seek the righteousness of it; God's righteousness, the righteousness which he requires to be wrought in us, and wrought by us, such as exceeds that of the scribes and Pharisees; we must follow peace and holiness, Heb. xii. 14 . Secondly, The order of it. Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first. [2.] The gracious promise annexed; all these things, the necessary supports of life, shall be added unto you; shall be given over and above; so it is in the margin. You shall have what you seek, the kingdom of God and his righteousness, for never any sought in vain, that sought in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain. Godliness has the promise of the life that now is, 1 Tim. iv. 8 . Solomon asked wisdom, and had that and other things added to him, 2 Chron. i. 11, 12 . O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh—the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the portion of our inheritance at our end, and shall we not trust him for the portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen. xlv. 20 , 23 . 7. The morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof, v. 34 . We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told, (1.) That thoughtfulness for the morrow is needless; Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam. iii. 22, 23 . The saints have a Friend that is their arm every morning, and gives out fresh supplies daily ( Isa. xxxiii. 2 ), according as the business of every day requires ( Ezra iii. 4 ), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. To-morrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let to-morrow bring its work along with it. (2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from to-morrow's evils to add to those of this day. It is uncertain what to-morrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us. This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our c

they toil not, neither do they spin: and yet I say unto you, That Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Here you have another illustration and comparison, in which the little flowers of the field, that are trampled upon and eaten by the cattle, must also become our teachers and masters, so that our disgrace may become still greater. For see how they grow up, so beautifully ornamented with colors, and yet not one of them cares and thinks how it is to grow, or what kind of color it is to have, but it lets God care for this; and, without any care or effort on its part, God clothes it with such beautiful, lovely colors, that Christ says that Solomon in all his glory was not as beautiful as one of these; yes, no empress, with her whole retinue, with all her gold, pearls and jewels. For he cannot name any king who was richer, more glorious, and more splendidly adorned than Solomon: yet the king, with all his grand display and splendor, is nothing in comparison with a rose or pink or violet in the field. Thus our Lord God can adorn whom he will adorn, so that it deserves to be called adorned, and no man can make or paint such a color, and wish for or get another still more beautiful adornment; and if we should beautify them with gold and satin, they still would say: I would rather that my Master up there in heaven should adorn me, who adorns the little birds, than all the tailors and embroiderers on earth. Since now he clothes and adorns so many flowers with such various colors, and each has its own dress, and outranks with it all worldly splendor, why cannot we confide in him that he will also clothe us? For what are the flowers and grass upon the field in comparison with us? Or, for what were they created except to stand there for a day or two, and exhibit themselves, and then to wither and become hay; or, as Christ says, to be cast into the oven, so that one may burn them and heat the oven? Yet our Lord God holds these perishable and insignificant things in such estimation, and bestows so much expense upon them, that he adorns them more splendidly than any king upon earth, though they do not need this ornamentation, and it is even lost upon them, as they soon perish along with the flower. But we, his highest creatures, on whose account he has made all else, and to whom he gives everything, and who are of such account to him that this life is not to be the end of us, but after this life he means to give to us eternal life; should not we have so much confidence in him, that he will clothe us as he clothes the flowers of the field and the birds of the air with manifold beautiful colors and feathers? That is putting the case as so dishonorable for us, and depicting our unbelief as so disgraceful, that he could not make it more contemptible. But it is the [fault of the] miserable devil and the terrible fall that we made, that we must see the whole world full of these illustrations of the birds against us, who with their example and appearance rebuke our unbelief, and become our highest Doctores, sing and preach to us, and smile at us so lovingly, that we should only believe; yet we live on, let ourselves be preached and sung to, and keep on avariciously raking together; but [it is] to our eternal shame and disgrace that every little flower testifies against us and condemns our unbelief before God and all creatures until the judgment day. Therefore he now concludes this sermon before his Christians. V.31, 32. Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wh

The grass of the field - is a general expression, including both herbs and flowers. Into the still - This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe - The word properly implies, the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text.

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.