1. Our Lord, having corrected some of the mistakes of the Jews, concerning doctrines, and unfolded some of the fundamental principles of his government, proceeds to give directions concerning the practical duties of Christianity. Alms. Gifts to the poor and needy. Instead of alms, Griesbach reads righteousness; and in this reading many of the most judicious critics concur. Under this general term, then, are included alms-giving, prayer, and fasting; which are afterwards noticed particularly. First, the general admonition is given, that men should not perform their religious duties, or acts of righteousness, for the sake of human applause; and then the admonition is illustrated by particular instances, as far as to ver. 18. Before men, to be seen of them. We are not absolutely forbidden to perform acts of righteousness in the sight of men; for this would be inconsistent with the exhortation, Matt. v. 16, and also with the practice of our Lord and his apostles. But we are admonished that we be not influenced by motives of vanity and ostentation; in short, that we be not greedy of honor from men. No reward of your Father. The reward which belongs to virtue is not bestowed on pride. Ostentatious generosity, self-denial, and devotion, receive an appropriate reward, as will be seen in what follows; but not that reward which a Christian should most earnestly desire. streets, that they n ay have glory of men. Verily, I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth. 4 That thine alms may be in se make not such a noise about it as the hypocrites do. It is said that the Pharisees and scribes, to whom the term hypocrites is doubtless applied, Matt. ch. xxiii., were accustomed to choose the most public places and occasions, for the bestowment of their alms; as in the synagogues, or streets, or wherever and whenever there was a large collection of people to see them. ¶ Hypocrites. This word originally denoted a stage-player or actor, who, in early ages, wore a mask when on the stage. It is very expressive, when applied, as here, to those who assume and appear to be what they actually are not. They act a part; they conceal their true character under a mask of piety. They pretend to love God and men, but in fact love only themselves. Verily. Truly; assuredly. In the Greek, Amen. A word often used by our Saviour as a solemn form of affirmation. They have their reward. The hypocrites obtain the reward they desire. They seek the praise of men, and receive it. But they do not receive that praise of God and approval of conscience, which is the only reward truly desirable and beneficial. 3. Let not thy left hand, &c. A proverbial expression, signifying that no unnecessary publicity should be given to the action. Let your generosity distil like the dew, and cheer the hearts of the needy, without attracting public notice. Some suppose an allusion is made to the alms-box which stood on the right hand of the entrance to the temple. The general meaning, however, is perfectly obvious. 2. Doest thine alms. Bestowest thy charitable gifts. Do not sound a trumpet, &c. Some understand this 4. That thine alms may be in secret. literally, and suppose that reference May be noiseless and unostentatious. is made to a practice, actually existing, Sometimes charity may be bestowed in of sounding a trumpet, professedly to public; still it should be done with the call together the objects of charity, but right spirit, and not for the sake of really to attract the public notice. public notoriety. Thy Father--shall Others, perhaps with better reason, reward. God seeth the heart. And if understand the meaning to be simply, any one feel the true spirit of benevowhen ye bestow alms, make not a pub-lence, and, under its influence, bestow lic show or parade of your generosity; even a cup of cold water to relieve the cret; and thy Father which seeth in | unto you, They have their reward. secret, himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily, I say distress of another, God will reward him with his approval, and his own conscience will bear its consoling testimony. This is the only reward which is really valuable. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: ture. See the Babylonian Talmud. So that the canonists played the madmen with some reason, when they allowed the space, from the rising of the morning to the third hour of the day, for the phylacterical prayer; because those three-hour praying men scarcely despatched them within less space, pausing one hour before they began prayer, and as much after they were ended."-Lightfoot. 5. Prayest. Prayer is the communion of the soul with God. Its language may be uttered or may be silent; it may even be destitute of distinct words. Rom. viii. 26. Its spirit of contrition, dependence, thankfulness, and trustfulness, is all which is essential. The 6. Enter into thy closet. The houses silent aspiration of the humblest indi- of the Jews were constructed with flat vidual ascends as acceptably to the tops, and used for retirement, rest, and throne of God, from the hovel or the | meditation. Over the porch was usudungeon, as the most polished language from eloquent lips, uttered in the magnificent cathedral or temple. They love to pray, &c. We are not to understand our Lord as condemning public and social prayer altogether; for he prayed with his disciples, and they with each other. Public prayer was, from the first, practised in Christian worshipping assemblies. What he forbids is ostentatious prayer; prayer, not arising from the heart, but uttered with the voice in public places, for the sake of being noticed by men,-for the sake of being accounted men of prayer. The Jews had set times for prayer; and when the hour arrived, those prayers must be uttered. "Hence, therefore, those vain-glorious hypocrites got an occasion of boasting themselves. For the hour of the phylacterical prayers being come, their care and endeavor was, to be taken in the streets; whereby, the canonical hour compelling them to their prayers in that place, they might be the more seen by all persons, and the ordinary people might admire and applaud both their zeal and religion. To which hypocritical pride they often added this also, that they used very 7. Vain repetitions. A single Greek long pauses, both before they began, and word, battologēsēte, (Bartoloyńonte) is after they had done them; so that very here used, which Suidas interprets usually, for three hours together, they "much speaking, from one Battus, who were seen in a praying habit and pos-made very prolix hymns, in which the ally a separate apartment, designed for devotional purposes. To this place our Lord seems to refer. The same word is translated secret chambers, Matt. xxiv. 26, and store-house, Luke xii. 24; that is, a secret place, not subject to be visited by intruders. To such a place would Jesus have his disciples frequently retire, that they might hold communion with their spiritual Father, with nothing to distract their attention or divert their thoughts. Thus would ostentation be avoided, and a more full expression of the inmost feelings of the heart be made, than might be practicable in an assembly. As before observed, though Jesus recommended strictly private prayer, and often practised it, yet he did not utterly forbid public and social prayer, for he practised that also. He only forbade ostentation in the performance of this devotional act. TReward thee. Those who open their hearts in fervent prayer to God shall surely receive the influences of his spirit, inspiring confidence, resignation, and peace. The effect of prayer is beneficial, not to God, but to the sincere worshipper. for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them for your Father knoweth what things ye have need of before ye ask him. same idea frequently recurred." Men are not prohibited from asking the same blessings or using the same language more than once, in all cases. The contrary is implied in the form of prayer which follows. See also Matt. xxvi. 39-44. But Jesus forbids the practice of repeating over and over the same idea for the purpose of extending the length of a devotional exercise. As the heathen. Instances of this practice among the heathen, crying out, for the space of two hours, "Great is Diana of the Ephesians," and, for a half day together, vociferating, "O, Baal, hear us," are recorded in the Scriptures. 1 Kings xviii. 26; Acts xix. 34. The Jews indulged in a practice somewhat similar. "The Vatican Ms. reads, like the hypocrites. Unmeaning words, useless repetitions, and complimentary phrases, in prayer, are in general the result of heathenism, hypocrisy, or ignorance."-Clarke, ¶ Much speaking. As if God were ignorant of their wants, and needed very particular information; or indisposed to grant their requests, and required the most pertinacious importunity. 9 After this manner therefore pray ye Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth as it is in heaven. produces that frame of mind which qualifies us to receive. Hence, prayer has been appointed by God, as an instrument for improving our nature, and is required on our part as a condition of receiving his favors."-Blair. 9-13. This is usually termed the Lord's Prayer. It was customary for religious teachers to instruct their disciples how to pray. John the Baptist did so. Luke xì. 1. No form of prayer was ever composed, so comprehensive and brief, and so perfectly adapted to express the various wants of mankind. "It breathes the spirit of filial faith in God, and fraternal affection for man. It may be viewed as a compend of the leading topics of devotion; suitable in all ages, places, and conditions of the world." 9. After this manner. Not necessarily in the same words, as is manifest from the practice of Jesus and his apostles. John ch. xvii.; Acts i. 24, 25. But, in their prayers, they were to recognize the principles and breathe the spirit, embodied in this form. Our Father which art in heaven. By this endearing appellation, sinners even are permitted to address the most holy God; for we are instructed to pray, "our Father, forgive us our debts," or sins. The great and important truth is here recognized, that God is the father of the spirits of all flesh, that all may address him as their father, and that he will listen to their thanksgivings and supplications. Remembering this relationship, regarding God as our father and friend, we may approach the throne of grace with much confidence, mingled with reverence and love. 8. Your Father knoweth. Prayer is not designed to impart any knowledge to God, or to produce any change in him. Its only beneficial effect is produced on the worshipper. "No man in his sober senses could ever believe, that, by lifting his feeble voice to heaven, he could convey to the ear of the Almighty any new knowledge or information. None but the most ignorant could imagine, that, by his prayer, he could raise any new emotions in the unchangeable Sovereign of the universe, and prevail upon him to alter his de-T Hallowed be thy name. May thy crees in consequence of his request. The efficacy of prayer lies, not in working a change upon God, but in working a change upon ourselves; in begetting or improving right dispositions of heart, and thereby making us fit subjects of the divine mercy. It is not for the sake of our asking, that God grants the requests we prefer in prayer; but as our asking, with proper dispositions, name be venerated and regarded as holy, throughout all the earth. Perhaps name should here be understood to mean the person. If so, the sense would be varied slightly: may all men honor and reverence thee, as a perfectly holy being. May they worship thee, and thee alone. 10. Thy kingdom come. See Matt. ii. 2. "Thy reign come."--Campbell. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. This is the expression of a desire that the reign of grace, the spirit and principles of the gospel, or the kingdom of God, may be manifested and extended over all hearts; that the dominion of grace in the hearts of men may become as extensive and universal, as the dominion of power over their bodies already is. Thy will be done. This is an acknowledgment that the will of God is perfect and gracious, and expresses a desire to be reconciled and conformed to that will. Submission is an essential ingredient in true and fervent prayer; a belief that God knows, better than we, what is most profitable, and a willingness to submit unreservedly to his will, whether he grant or withhold the particular object of supplication. Mark xiv. 36; Luke xxii. 42. Moreover, it is the declared will of God, that all men become holy. 1 Tim. ii. 4. And in this prayer, therefore, is expressed a desire that universal holiness may be produced on earth as in heaven; in other words, that all men may imbibe the spirit and conform to the principles of the kingdom of God's grace. 13 And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. standing the petition to refer to the sustenance necessary to sustain the natural life. 12. Forgive us our debts. Or, sins. Luke xi. 4. What are here called debts are, in ver. 14, 15, called trespasses. God forgives sin by overpowering it with kindness, and thus destroying or taking it away; and by a consequent reinstatement of the sinner in his former position, as if he had never sinned. See Jer. xxxi. 34; Ezek. xviii. 21, 22; Heb. viii. 12. To forgive iniquity is to regard it as never having been committed, or to remember it no more; in other words, not to mention it to the disadvantage of the transgressor, as it is expressed by Ezekiel. Such forgiveness does not interfere with the regular administration of justice. While sin continues, its effects must be endured. As when the body is parched with fever, a cure consists, not in relief from the pain produced by the disease, but the removal of the disease itself, and a restoration to health; so the forgiveness of sin consists, not in the remission of the just and necessary consequences of sin, but in the removal of sinfulness itself, and a reinstatement of the sinner in the position he occupied before transgression. As we forgive our debtors. Or those who trespass against us. Ver. 14. We cannot experience the divine forgiveness any further than we exercise a forgiving spirit towards our enemies. We must exhibit the same spirit of kindness to them, in order to overcome the evil of their hearts, and the same willingness to overlook and forget their faults. For a further illustration of this subject, see notes on ver. 14, 15. 11. This day. As this petition respects only the present day, it is a plain inference that the heart should be lifted up to God in prayer every day, in acknowledgment of continual dependence for life and all its blessings. T Daily bread. Bread is here to be understood to mean every thing necessary to sustenance or nourishment; whether food or raiment. We are dependent on God for all; and from him we receive all, as a gift. The word translated daily is not found in the Scriptures, except here and the parallel place, Luke xi. 3; nor is it found in the classic authors. 13. Lead us not into temptation. A Hence its meaning has been considered Hebraism, according to which God is doubtful. Pearce inclines to the opinion said to do that which he permits to be that it means spiritual, and that the done. The meaning is, preserve us petition is for additional supplies of from temptation; permit us not to fall grace, rather than for temporal food; into temptation. Suffer us not to be and he quotes Jerome and Athanasius, led, as Augustine noteth; because God, as of the same opinion. Theophylact, as James saith, tempteth no man, seeming to refer to the sacramental though for our sins, or for our probation bread, or bread of the Eucharist, says and crown, he permit us to be tempted." this bread is the body of Christ. Most-Rhemish Test. This is an exceedcommentators, however, agree in under-ingly important petition, and one which 14 For, if ye forgive men their trespasses, your heavenly Father will also forgive you : cannot be too frequently or too fervently offered by every Christian. Frail, imperfect, beset by dangers on every hand, and admonished both by observation and experience that men often fall when they seem to stand securely, we have the most urgent reasons for praying that we be not abandoned to the power of temptation. But deliver us from evil. Or, the evil, or the evil one, tou ponerou, (τov пovηov.) The article is used in the Greek, and evil is personified, as is wisdom, Prov. ch. viii. We are here taught to pray for deliverance from sinfulness, or emancipation from the thraldom of sin. In other words, it is a petition for holiness, a blessing indescribably valuable. For thine is the kingdom, &c. This ascription of praise is omitted in many Mss. and is rejected by Griesbach, Knapp, and Wetstein. It is not found in the parallel place in Luke. Yet as it is a very proper close to such a prayer, it is worthy to be repeated by all Christians. This is an acknowledgment that God is an all-powerful King, whose glory is manifested in making his subjects happy. It is an expression of confidence that God is both able and willing to bestow all the blessings which we ask for, or need. ¶ Amen. Truly, verily, so be it. It was a customary response of the Jews, when prayers were offered in the synagogues. When uttered by one who offers prayer, it indicates his earnestness and sincerity; when uttered by those who hear, it indicates their approval of the petition, and their desire that it may be granted. 14, 15. In these verses, it is declared that we experience divine forgiveness in the same proportion that a like spirit is manifested by us towards others. The spirit of forgiveness is but a modification of love towards others and a desire for their happiness. If we cherish this spirit, we have evidence that our own hearts have been softened by divine love, and that our sinfulness has been thus far removed. But if we remain hard-hearted and unforgiving, we may be certain that the work of purification has not yet been thoroughly performed in our hearts; and just so much as we 15 But, if ye forgive not men their trespasses, neither will your Father forgive your trespasses. lack of this, just so much we lack of divine forgiveness. True, the love of God to us is perpetual, and his spirit of forgiveness always active. But so long as we remain insensible to the fact, or unmoved by it, our moral condition remains precisely as though he neither loved us, nor were disposed to forgive us. It is only when the love of God, shed abroad in our hearts, kindles in them a corresponding flame of love towards our fellow-men, manifesting itself in deeds of kindness and forgiveness, that we can experience the forgiveness of our own sins. We In forgiving sinners, God does not remit the punishment which their sins deserve; but often uses that very punishment, which is administered in kindness, for the purpose of producing such repentance and forsaking of sin as is necessary to the enjoyment of forgiveness. He overpowers sinfulness by his own love. Yet his word remains true, that all sinners must receive the just and proper reward of their evil doing. So men, in forgiving each other, do not exempt the offender from the pain which his trespasses merit. It is impossible that they should do so. are to forgive, upon evidence of repentance. Luke xvii. 3, 4. But repentance of itself indicates that there has been a suffering of pain for sin. And such pain we have no more power to remit, than the pains already endured as the effect of a disease, though God may enable us to cure the disease itself. See also Rom. xii. 20. The spirit of kindness which we exhibit towards an enemy, though it melt his heart, and make him a fit subject for full forgiveness, has, at the first, a painful operation upon him. But when repentance appears, we are to pass over his former transgression and remember it no more: in other words, we are to reinstate him in the position he occupied before transgression. And this we are to do, not once or twice, but as often as he sins and repents. We are always to cherish a spirit of love and kindness, and be constantly ready to extend a full, free, and hearty forgiveness to the penitent, and to bury their past offences in oblivion. |