Matthew 6

1 alms. The best Greek manuscripts read “righteousness”; according to which this verse is a general introduction to what follows: alms-giving (2-4), devotion (5-15), and fasting (16-18); in all of which ostentation is condemned.

to be seen of them. Rather, “in order to be observed by them.” Our Lord forbids, not publicity, but ostentation: ep. v. 16.

2 do not sound a trumpet. “Do not court attention.”

They have their reward. That is, as the original denotes, they have it in full. The Greek also emphasises their.

5 they love to pray standing. “Standing” was a frequent posture in prayer among the Jews of our Lord’s days (Luke xviii. 11, 13) and the early Christians. The same is customary with the modern Jews and in the Reformed Churches of the Continent. It is not the position which is condemned, but the spirit of ostentation (“at the corner of the streets”).

6 shall reward thee openly. Both here and in vers. 4, 18 the word “openly” is probably an interpolation by some early transcriber. It is not the publicity, but the fact of the reward to which our Lord draws attention. His promise must not be taken as supplying the motive, but as affording encouragement in self-denying virtue.

7 use not vain repetitions. The frequent repetition of ill-understood forms indicates unworthy notions of Him who knows all our wants (8), and is ever ready to relieve them; and it shows a reliance upon the service itself, as giving a claim to His favours.

8 your Father knoweth. “Therefore we do not pray to God to inform Him, but to worship Him” (Bengel).

9. After this manner. Let this be the substance, whatever be the form. In Luke xi. 2, the command is more definite, “When ye pray, say”: see note on that passage.

Our Father. This relationship is occasionally referred to in the Old Testament (Exod. iv. 22; Isa. lxiii. 16; lxiv. 8; Jer. xxxi. 9); but in its fullest sense it is a truth revealed by Christ. It is the basic thought of the Prayer.

Hallowed be Thy name. A prayer for reverence.

10. Thy kingdom come. See note on iii. 2. And if we pray for it, we must also work for it.

Thy will be done. It is significant that in the Lord’s Prayer, spiritual things are put first. Thus we learn to trust our heavenly Father for the temporal things of life.

11 daily bread. Meaning probably, food necessary for our subsistence: ep. Prov. xxx. 8.

12 debts. That is, “faults”; “trespasses.” See ver. 14; Luke xi. 4; and xviii. 4, on which see note. The word “trespasses” in the Lord’s Prayer as generally used, is from Tyndale’s version.

as we forgive. Or (see var. read), “as we have forgiven” (R.V.). This does not intimate that our forgiveness of others is either the ground or the measure of God’s forgiveness of us, but the condition of it.

13 lead us not into temptation. In Psa. cxli. 4 there is a similar petition; and both are explained by the promise in 1 Cor. x. 13. He who sincerely and earnestly offers this petition will not wilfully or carelessly go into temptation.

deliver us from evil. Here is trust in our Father’s prevailing power. This petition looks forward to a complete deliverance from all sin and all its consequences. The R.V. reads, “from the evil one,” from whom “temptation” specially proceeds. The original will bear either sense. But the rendering “evil” seems preferable, as referring not only to promptings from without, but to the sin that arises from within.

14. For if ye forgive. Our Lord here reverts to His words in ver. 12. The forgiveness of injuries is not only a part of His new law of love, but it is essential to the acceptance of our prayers.

17 anoint thine head. That is, dress and appear as usual. Every kind of self-denial in the service of God should be as much as possible concealed from all but God.

19 where moth and rust doth corrupt. In Palestine and other Eastern countries, where fashions rarely change, clothes were laid up in large quantities as treasures by wealthy men. Hence their treasures were in danger from moths.

22. The light. Rather, “the lamp,” as R.V.; a different word from that in v. 14.

single. “Sound” (i.e., “clear”); as opposed to “evil,” or “diseased.” “If your eyesight is good” (Weymouth). See note on Luke xi. 34.

24 serve. Or, “be a slave to.” The word refers, not to occasional services, but to continued and complete subjection.

mammon. Mammon is an Aramaic word meaning riches, which our Lord here personifies. There cannot in any case be single-hearted service of two lords, when they are so opposed as God and the world.

25-34. In these verses we have Christ’s cure for care. 1. God has given you life; will He not also give you the means to support it? (25). 2. God feeds the birds, and clothes the flowers. Are not ye much better than they? (26, 28-30). 3. Anxiety does not help you (27). 4. God knows your need (31-32). 5. Put first things first (33).

25. Therefore. The most common and deceptive excuse for laying up treasures is solicitude for the future. Therefore indulge not such anxieties.

Take no thought. That is, “be not anxious” (R.V.); see Phil. iv. 6. The word “thought” in Old English often meant anxious care. So Shakespeare: “sicklied o’er with the pale cast of thought.”

more than meat (food). That is, of higher value. He who has given the greater will not be unmindful of the less.

27 stature. Probably, “age” (R.V. marg.); as in John ix. 21, 23; Heb. xi. 11; for the subject of anxiety is the lengthening of life, and “one cubit,” or twenty-one inches (here evidently put as the “least” measure of space: see Luke xii. 26), would be too great an addition to a man’s stature to become a common object of desire.

28 the lilies of the field. This term probably includes the many beautiful anemones, cyclamens, etc., which abound in Palestine, and which would now be in their summer beauty.

30 the grass. Or, herbage generally, which in the East was used for fuel, being placed below and around the earthen “oven,” or portable vessel used for baking bread.

32 the Gentiles. Heathen who know not God. seek. The word here used means “seek with eagerness.” Let it not be so with you.

33 seek ye first. As the one great object of pursuit. The Lord’s Prayer teaches the same lesson; see note on ver. 10.

these things shall be added. Lit., given over and above; as an illustration of this, see 1 Kings iii. 11-13.

34 no thought for the morrow. Rather, “Be not anxious about the morrow, for the morrow will have its own anxieties.” Luther translates: “Es ist genug dass ein jeglicher Tag seine eigne Plage habe” (“It is enough that each day have its own anxiety”).