Matthew 6

—Our Father] God is the Father of the universe; all nature owes its being and support to Him. He bears a nearer degree of the same relation to all spiritual beings, endowed with intelligence and capable of virtue; who have received a greater portion of His kindness and care, and shew or may shew a stronger resemblance of their Divine Parent. Of man, in particular, it is said, that he was created in the image of God; and he is styled His son. A good man may with still better hopes make use of this endearing appellation, and a good Christian above all. He is born again, from above, by the operation of the same Divine Spirit, by which the eternal Word was incarnate, and became the Redeemer of men: and he is made an heir of God and joint-heir with Christ. By Him he is taught and authorised, as he is prompted by that Spirit, to lay claim to the relation, and by it to address his applications to the Maker of all things. Dr. Ogden.

—Our Father which art in heaven.] By the words “our Father” we express not only the absolute authority, but the unspeakable goodness of God; and by the

words, “which art in heaven,” we acknowledge His glory and power. God is our Father, as having created us in common with all other beings: in a stricter sense, the Father of us rational creatures, as having created us in His own image and likeness, also as exercising a fatherly care and providence over us; and in a more peculiar sense the Father of Christians, as having united them by faith unto His Son our “head,” 1 Cor. xi. 3, and made us His children by adoption, “heirs of Himself, and joint-heirs with Christ,” Rom. viii. 17. We address Him as being “in heaven,” not as if His spiritual essence could cease to be every where present, but because the Scriptures represent Him as manifesting the more visible tokens of His inexpressible Majesty in heaven, which is His “throne” and “tabernacle,” Ps. xi. 4; Heb. viii. 1, 2; where He receives the homage of His holy angels, and issues forth His commands for the government of the world. Abp. Secker. By saying, “our Father,” and not “my Father,” we are taught to pray in brotherly charity for others, as well as for ourselves. Oxford Catechism.

—Hallowed be thy name.] The “name” of God means here God Himself, His person and attributes; and to hallow His name signifies to think of Him as a holy being, and to behave towards Him accordingly. By this petition therefore we beg of God that His glorious name and our holy profession be not blasphemed, but glorified by ourselves and others, in thought, word, and deed. Abp. Secker, Oxford Catechism.

— Amen.] This is a word of wish or approbation, denoting our assent to that to which it is subjoined, with an earnest desire of its accomplishment: it means, May God of His goodness grant what I have here prayed for, and so I trust He will do, of His mercy towards me, through Jesus Christ our Saviour. Abp. Wake. See note at Deut. xxvii. 15.

The following is a paraphrase of this admirable form of prayer: O gracious Father, who dwellest in the light which no man can approach unto, and yet condescendant to hearken to the prayers of all the children of men; let the adorable perfections of Thy nature be every where devoutly reverenced and glorified. Let Thy kingdom of truth and righteousness prevail to the full establishment of the Gospel of Christ. Let Thy holy will be obeyed with sincerity and constancy by men on earth, as it is by the blessed angels in heaven. Give us, we beseech thee, day by day, those things that are needful for our daily support, in that state of life to which it hath pleased Thee to call us. And of Thy mercy forgive us our manifold transgressions and offences, in like manner as we are ready from our hearts to forgive every one who has offended us. Suffer us not to be overcome by temptations; but deliver us from the power of Satan, and the deceitfulness and corruption of sin. For Thy kingdom ruleth over all things visible and invisible. Thou art the sovereign Disposer of all events, and to Thee alone are due all glory, worship and praise, throughout all ages for ever. So be it. Bp. Mann.

—and his righteousness:] That righteousness which will render you acceptable in His sight. Dr. Whitby. This expression, “the kingdom of God, and His righteousness,” comprehends the whole business of religion; our last end, which is eternal life and happiness in another world, and the ways and means to this end, which is righteousness, that universal practice of virtue which God requires of us, and of which He Himself is to us a pattern and an example. When we are required to seek these we are required to maintain a fixed design and resolution as to the end, incessant care and diligence as to the means, and to display an earnest zeal and persevering patience in the pursuit. But we are also required to seek these first, that is, to make them the main and principal design of our lives, so as to take place of every thing else in our esteem and affection, in our aim and endeavour; in comparison of these, we are to mind nothing else, neither the comforts and conveniences, nor even the necessaries of life. Abp. Tillotson. —and all these things shall be added unto you.] From this promise we reasonably infer, that, generally speaking, God will bless the endeavours of the righteous, and of those that trust in Him; that when this happens otherwise, as sometimes must be the case, we may conclude, that what a righteous man loses on account of his religion, will, by the care of Providence, be made good to him in some other way; and that, at all events, his reward hereafter will be so much greater for any losses he may sustain here. Dr. S. Clarke.

— Sufficient unto the day &c.] Sufficient to the present time are the present troubles of life, and God would not have us add to them by an unreasonable solicitousness for the future. Dr. S. Clarke.

Chap. VII. ver. 1. Judge not.] Severely; and without charity or mercy, “that ye be not judged” accordingly, James ii. 13. Dr. Whitby. That ye be not judged by other men, and by God when He comes to judgment. Dr. Hammond.

This precept is directed against the practice of private persons judging one another in thought or in word, without reason, without grounds, without evidence, and perhaps against it, unadvisedly, unjustly, and uncharitably; charging men with faults which they have never really committed, and magnifying what they have; aggravating every inconsiderable blemish, and spreading a little blot over a whole character. Dr. J. Balguy.

Matthew 6:2

2. For with what judgment &c.] For, in this respect, He adds, ye will find, that, according to the judgment with which ye judge others, ye shall be judged; and by that very measure which ye mete to them, it shall be measured back to you. God and man will make great allowances to the character of the candid and benevolent; but those, who have shewed no mercy, must expect judgment without mercy; nor can they deny the equity of such treatment, Jam. ii. 13. Dr. Doddridge.

Matthew 6:3

3.— why beholdest thou the mote &c.] This expression is taken from a proverb common among the Jews at that time. Dr. Hammond. By “mote” is represented a small fault; by “beam,” a great one. Bp. Pearce.

Matthew 6:4

4.— how wilt thou say] How, without shame and self-condemnation, wilt thou say, &c. Dr. Whitby. By these expressions of our Lord, it is most plainly intimated that men, who themselves are grievous sinners, are by no means proper persons to be hasty and severe in reproving those who at the worst are but their own resemblance; and that the true way to reform mankind is for each man to look at home, and begin with reforming himself. How much better were it to employ ourselves in publishing the praises of God, and vindicating the innocence of our abused brethren; in setting

ther, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

Matthew 6:6

6. Give not that which is holy &c.] That is, continue not to preach the Gospel to those whom you find refractory, and pertinaciously confirmed in their infidelity, and so addicted to their evil habits, that they will rather revile and persecute you on that account, than hearken unto you. Dr. Whitby.

Matthew 6:7

7. Ask, and it shall be given you; &c.] Apply yourselves to God in hearty prayer for His assistance; which if ye do with faith, constancy, and importunity, ye shall certainly obtain what you desire; at least so far, and in such manner and degree as is needful for you. Dr. S. Clarke.

What a fund of encouragement is here for all manner of virtue, and particularly for devotion, that we may be fit objects of God’s gracious care and providence; when we reflect that every petition of a good man is heard and regarded by Him, who holds the reins of nature in His hand. When God, from His throne of celestial glory, issues out that uncontrollable command, to which all events are subject, the desires of humble pious Christians are not overlooked by Him. The good man’s prayer is among the reasons by which the Omnipotent is moved in the administration of the universe. How little is all earthly greatness! How low and impotent the proudest monarchs, if compared with the poorest person in the world, who leads but a good life! For their influence, even in their highest prosperity, is only among weak men like themselves; but the poor man’s prayer pierceth the clouds; and, weak and contemptible as he seems, he can draw down the host of heaven, and arm the Almighty in his defence, so long as he can but utter his wants, or turn the thoughts of his heart to God. Dr. Ogden.

Matthew 6:9

9.— what man is there of you.] There is an emphasis Amos DOMINI 21. Christ exhorteth to enter in at the strait gate.

Anno DOMINI 31. 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

e Luke 6. 31. 12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

f Luke 13. 34. 13 ¶ Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

Matthew 6:10

10. Thy kingdom come.] By the coming of God’s kingdom is meant the establishment of His spiritual kingdom where it is not received, and the enlargement of it where it is received. Oxford Catechism. In this petition therefore we especially pray that all men may more clearly know, and more worldly obey, the true and only God; that to this end the borders of His church may be enlarged, and the dominion of sin and Satan destroyed; and also that His eternal kingdom may be enlarged, the fulness of His saints be accomplished, and the blessed time come when all shall be translated into His heavenly kingdom. Abp. Wake.

—Thy will be done &c.] As God declares His will to us by the dispensations of His providence, and by His revealed word, so with respect to both these we are here taught to pray, that we may all continue His obedient and constant servants, seriously considering His commandments and the ways of His providence, discerning what it is that He would have us do or suffer, improving His blessings to the glory of His name, and patiently enduring whatever He may call upon us to suffer for His sake. And that we may thus do the will of God, as the angels in heaven do, with all readiness, cheerfulness, constancy, and delight. Abp. Wake.

Matthew 6:11

11.—this day] In St. Luke xi. 3, “day by day.”

—our daily bread.] The word here translated “daily” occurs not in any Greek author. It seems, from its derivation, either to mean “of the day approaching,” whether the present day, or the morrow; “for the future,” the remainder of our lives, whether long or short; or else “that which is sufficient, suited for our subsistence.” Under the name of “bread” is undoubtedly comprehended all that is necessary for sustaining human nature; meat, drink, and clothing. Drs. Hammond and Whitby.

We present this petition to God, not to exclude our Of forgiving our brethren. Of fasting. Anno DOMINI 31.

Matthew 6:12

12. And forgive us &c.] By trespasses, which are sometimes compared with debts, Matt. xviii. 32, 35, are meant sins, by which we become indebted to the justice of God. And here we pray that God would not exact of us the penalty of sin, that He would accept of Christ’s satisfaction for us, and that He would for Christ’s sake discharge us from the debt. Oxford Catechism.

— as we forgive &c.] Let us ever remember, that, since we pray to be forgiven only as we forgive, as often as we use these words, we pray in effect for God’s vengeance upon ourselves, not for His mercy, if we forgive not. It becomes us therefore continually to apply to Him for grace to do in earnest what we profess to do in this petition; carefully to examine our hearts and conduct, that we may not cheat ourselves, for God we cannot cheat, with false pretences of observing this duty, while indeed we transgress it. Abp. Secker.

12. Therefore] The word translated “therefore” does not necessarily connect these words with the former: it is often merely an expletive, and marks the passing from one subject to another. Dr. Whitby.

— all things whatsoever &c.] This is that great rule wherein is contained our whole duty towards our neighbour. Dr. S. Clarke.

This precept contains the concentrated essence of all ethics; it is the vigorous root from which every branch of moral duty towards each other may be derived. Bp. Watson.

To the end that all Christians may steer with innocence through all the dangers of social life, it is greatly incumbent on them to regulate their conduct by this precept in their continual intercourse with each other, to apply it in their daily self-examinations, in the solemn preparations of their hearts for the Lord’s supper, begging of God, as our Redeemer has commanded, that pardon for their many transgressions of this, and all His holy laws, and that grace to observe it better for the future, which their failures and weakness render so needful, giving glory to Him, and humbly taking comfort to themselves, when their endeavours have proved successful. We must all resolve to obey this precept conscientiously, if we regard our present and future happiness, if we desire to avoid the bad opinion of those around us, who will unanimously censure our transgression of so plain a rule, the reproaches of our own hearts, of which it is an obvious dictate, or the final condemnation of Him, who “is greater than our heart, and knoweth all things,” 1 John iii. 20. Abp. Secker.

This rule, which makes what we desire of other men the measure of our dealing towards them, is to be understood not of vicious and excessive desires, but of such only as are fit and reasonable: such requests as we can, in our calment thoughts, justify to ourselves; such as, we are sure, may be made without indecency, and cannot be refused without inhumanity. Under this necessary limitation, the precept of the text may thus be understood, Put thyself into such a man’s condition, and consider what treatment, what favours, in that case, thou mightest fairly and justly expect from him; and be thou fair to deal with him according to those thy just and regular expectations. Bp. Atterbury.

— for this is the law and the prophets.] That is,

the whole object of the Law and the Prophets, as far as they concern our conduct towards others, was to inculcate that same equitable behaviour towards our brethren, which our Saviour here recommended. We must not interpret this expression as if it implied, that religion consists wholly in behaving justly and kindly to our fellow creatures, and that, beyond this, no other duty was required at our hands. We have, besides this, duties owing to our Creator and Redeemer, of love, reverence, and obedience, of affection, faith, and gratitude; duties to ourselves, of discipline and self-government over our corrupt propensities and irregular desires. Bp. Portens.

Matthew 6:13

13. And lead us not into temptation, but deliver us from evil: ] Herein we pray that God would neither try us Himself beyond our strength, nor suffer the devil, the world, or our own flesh to do it; that if it be His will, we may not be exposed to any great temptations at all; but if, for any ends of His wise providence, He shall think fit to suffer us to be tempted, that then He would be graciously pleased to strengthen and support us, to carry us through them with innocence and integrity, and not to suffer us to be led by them into sin. By the expression “from evil” may be meant either an evil person or an evil thing. In the first sense, it may respect all wicked men, but especially the wicked one, the tempter: in the last sense, not so much the evil of sin, as the evil of temptation, to which it seems properly to refer. Abp. Wake.

— For thine is the kingdom, &c.] This is the third part of the Lord’s Prayer, called the doxology, a word which means a form of giving glory and praise and honour to God, 1 Tim. i. 17; Rev. v. 12; vii. 12. Abp. Wake.

We here affirm expressly, what indeed has been implied throughout the prayer, that His is the kingdom, or the rightful authority and supreme dominion over all; His the power by which all that is just and good is brought to pass; His the glory of whatever we His creatures do or enjoy or hope for; of whatever this universe and the whole scheme of things which it comprehends, hath had, or now hath, or ever shall have in it, awful or gracious, and worthy of the admiration of men and angels. And, as all dignity, and might, and honour are His, so they are His “for ever and ever;” originally, independently, and unchangeably. “From everlasting to everlasting He is God, the same yesterday,

trespasses, neither will your Father forgive your trespasses.

13.— strait gate:] This metaphor seems taken from the custom which prevailed at marriage feasts, of having a gate designedly made narrow, through which those who were bidden might enter, but which might exclude those who were not bidden. Dr. Whitby.

Our Lord here represents, by figurative expressions, how much the generality of men are disposed to follow error, and how small a portion pursue truth, and attach themselves to it in spite of the difficulties which it is necessary to surmount. Beausole.

Matthew 6:14

14. — your heavenly Father will also forgive you: ] It should be observed, that the condition of our forgiveness, here proposed singly, is not to be understood absolutely and exclusively of all others. For the two great Gospel conditions of faith and repentance are always presupposed as necessary to qualify us for any of the privileges tendered in the Gospel. Dr. Moss.

Matthew 6:15

15. But if ye forgive not &c.] It is not meet that we should crave forgiveness of our great offences from God, and yet be unwilling to forgive the small trespasses of our neighbours against us. We call in vain for mercy, if we will not shew mercy to our neighbours: if we will not put wrath and displeasure forth from our hearts to our Christian brother, no more will God forgive the wrath and displeasure that our sins have deserved from Him. Church Homilies.

16. Beware of false prophets.] You will be in danger, He says, of being seduced from the way to life, by the designing craftiness of some bad men, who, personalizing teachers and promoters of truth and virtue, do in reality design the overthrow of both. Dean Stanhope.

Matthew 6:16

16. — when ye fast,] Observe that our Lord here, and at chap. ix. 14, &c. does not condemn the practice of fasting, but only regulates the manner of it, leaving the frequency of fasting to publick and private discretion. Abp. Secker.

— they disfigure their faces,] That is, suffer their faces to remain unwashed, and their heads unanointed. Bp. Pearce.

16. Ye shall know them by their fruits.] But in time their own wicked practices, and the pernicious consequences of their principles, will discover what they are. Dean Stanhope.

Matthew 6:17

17. — smaint thine head, &c.] The general meaning is, Dress thyself, as on other days, according to the custom of the country. Oil was much used among the Jews, as water is with us, for washing the face. Bp. Pearce.

Anno DOMINI 31. Where our treasure is to be laid up. Anno DOMINI 31. anoint thine head, and wash thy face;

Matthew 6:18

18. A good tree cannot &c.] That is, while it continues such; but both the bad and the good admit of future change. From this verse some persons have made two false inferences, both equally false, and remote from our Saviour’s true meaning: the one, that a person who is once (in a peculiar sense) regenerate can never cease to be so; the other, that a person who is not regenerate can do nothing that is good. Dr. Whitby.

Matthew 6:19

19. Lay not up &c.] The connexion of ideas in the following part of the chapter seems to be this: our Lord eyes, Seek not after earthly treasures, (ver. 19, 20,) for your affections will be where your treasure is, ver. 21. If your understanding be so darkened as to mistake the principal object of human pursuit, and the nature of true happiness, by looking on wealth as the most desirable of all things, your error is desperate, (ver. 22, 23,) and in vain would you hope to unite the pursuit of wealth with the love of heavenly things, for no man can serve two masters, ver. 24: on these accounts, I exhort you not to be over-anxious in worldly matters, lest avarie get the dominion over you, ver. 25—34. — Lay not up for yourselves &c.] That is, Be not so solicitous for the good things of this world, as for the glory and happiness of the next. It is a Hebrew manner of speaking, which frequently occurs, (Luke xii. 4; xiv. 26,) to forbid things absolutely, when the sense is to be understood only comparatively. Abp. Tillotson. — where moth and rust doth corrupt.] Allusion is here made to the three sorts of treasures which human foresight was wont to store up; garments, corn and fruits of the earth, and gold, silver, and jewels; all of which are perishable and liable to be destroyed by the moth and caterpillar, or else by rust. Dr. Hammond. Under the term “treasures,” garments seem to be particularly included. It was customary for the opulent in Asiatic countries, where fashions in dress were not fluctuating as they are with us, to have large repositories of rich and splendid apparel. The term, translated “rust,” denotes anything which corrodes, consumes, or spoils goods of any kind. Dr. Campbell. “Lay not up for yourselves” &c.; that is, Be not so intent on these perishing things as to neglect and forget those of infinitely greater moment; but let your principal care, and your most hearty endeavours, attend to, and provide for, eternity. Abp. Herring.

Matthew 6:21

21. Not every one &c.] It is not the bare profession or the teaching of My Gospel that shall carry any man to heaven, but the conscientious and diligent observance of the rules of life laid down here. Dean Stanhope. No hopes are to be built on profession alone; good practice is the only foundation that can support us, chap. viii. 12. Bp. Mann.

Our Lord promises blessedness to none but those who actually live in the practice of those Christian graces and

Matthew 6:22

22. The light of the body is the eye:] Rather, the eye is the lamp of the body. This whole passage is metaphorical; by the body is here meant the mind, and by the eye the turn and disposition of the mind in matters of religion. As when the eye, which is the light of the body, is so vitiated as to give no light, the whole body is full of darkness; so, when the reason or understanding, which is the inward light, is vitiated, the whole soul is darkened; and, the darkness being total, is a therefore very great. Bp. Pearce. — thine eye be single.] Entire, sound, free from disorder. If the understanding and will be distempered, we can no more perceive and relish our true happiness than we can see clearly when our sight is deficient. Bp. Mann.

Matthew 6:24

24.— Ye cannot serve God and mammon.] Mammon is a Syriack word; it is generally interpreted to mean “riches” only; but the original rather directs us to use it in a more general sense, as comprehending every thing which is capable of being an object of trust, or a ground of confidence to men of worldly minds; such as wealth, power, honour, business, sensual pleasures, gay amusements, and all the various pursuits of the present scene. Bp. Porteus. By the expression “mammon,” wealth is personified, and represented as a master who rivals God in the hearts of men. Dr. Campbell. A great part of mankind most absurdly attempt to divide themselves between God and Mammon, to compromise the matter as well as they can between the commands of the One and the seductions of the other; to render a worldly life and a religious life consistent with each other; to take as much as they can of the enjoyments and advantages of the present world, without losing their hold on the rewards of the next. Yet, in direct contradiction to so extravagant and preposterous a system, Christ Himself assures us, that we cannot serve these two masters. Our Maker expects to reign absolute in our hearts. He will not be served by halves; He will not accept of a divided empire; He will not suffer us to halt between two opinions. We must make our choice, and adhere to one side or the other. “If the Lord be God, follow Him: but if Baal then follow him,” I Kings xviii. 21. Bp. Porteus. No man can serve two masters so different as God and the world are; because they will give cross commands, and enjoin contrary things. God calls upon us to mind the duties of His worship and service, to have a serious regard to religion and a diligent care of our souls; but the cares of the world and the importunity of business, and an eager appetite of being rich, call us off from these divine and spiritual employments, or disturb us in them. God calls upon us to be charitable to those that are in want, to be willing to distribute, and ready to communicate to the necessities of our brethren; but our covetousness pulls us back, draws us another way, and checks all merciful and charitable dispositions in us. God calls us to self-denial, and suffering for the sake of Him and His truth; and commands us to prefer the keeping of faith and a good conscience to all worldly considerations whatever; but the world inspires us with other thoughts, and whispers to us rather to put our immortal souls to hazard, than our bodies and estates. Abp. Tillotson. Neither God nor mammon will bear a rival. Mammon is imperious and crafty, and will have all or none: if we give him one half, he will soon seize the rest. God also requires the whole heart; and, when He takes pos- Christ exhorteth not to be careful for worldly things. Amos DOMINI 31. H. Luke 18. 22. Ps. 55. 72.

Matthew 6:25

25.—Take no thought] That is, be not anxious. Bp. Pearce. Be not anxiously careful or solicitous. The word in the original Greek bears a much stronger sense than is conveyed by our expression, “Take no thought.” At the time when our English translation was made, the phrase “to take thought” appears to have implied anxious thought and carefulness. As a proof of this, it may be mentioned, that a Hebrew word, which undoubtedly denotes solicitude and anxiety, is rendered at 1 Sam. ix. 5, by the verb “to take thought for,” and the same is rendered at 1 Sam. x. 2, by “to sorrow for.” Pankhurst. —Is not the life more than meat, &c.] He that first gave you life and being, without your caring or giving any assistance towards it, will much more bestow upon you things necessary for the support and preservation of that life. Dr. S. Clarke.

Matthew 6:26

26. Behold the fowls &c.] There is no where to be found so just and so elegant a reproof of eagerness and anxiety in worldly pursuits, clothed with so forcible an exhortation to confidence in the goodness of the Creator, as in this passage, ver. 26—30. S. Jemyn.

Matthew 6:27

27. Which of you by taking thought &c.] And, after all, He adds, This immoderate carefulness is useless as well as unnecessary; “for which of you,” &c. Dr. Doddridge.

Matthew 6:28

28.—Consider the lilies of the field.] There is reason to suppose that the “lily of the fields” mentioned by our Saviour is the Amaryllis lutea, or autumnal Narcissus. This flower is described by travellers, as appearing in provision in the fields of the countries in the Levant, and covering them in autumn with a vivid golden brilliancy; so as to admit of a peculiarly apt comparison with Solomon in all his glory. Sir J. E. Smith.

Matthew 6:30

30.—grass] The original word comprehends flowers, all that grows in the field or garden. Dr. Hammond. —Is cast into the oxen.] It is usual in Barbary to employ the stalks of flowers, myrtle, rosemary, &c. to heat their ovens. This circumstance affords a clear comment on the words of our Saviour. Dr. Shaw. —O ye of little faith?] Ye that are of little faith, if ye distrust His care in thus making provision for you. Dr. Whitby.

Matthew 6:33

33.—seek ye first &c.] We here find clearly ex-

Matthew 6:34

34. Take therefore no thought for the morrow.] See note at ver. 25. By “the morrow” is not meant the very next day only, but, according to the import of the Eastern phrase, any future time, at what distance soever. Bp. Atterbury. Amos DOMINI 31. Christ reproveeth rash judgment. He exhorteth to prayer. Amos DOMINI 21. Sufficient unto the day is the evil thereof. # CHAP. VII.