ther without a cause, * shall be in danger of the judgment: and who-
dulged, may lead to a more open and dreadful inlraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account of every idle word which we speak in the day of judgment, 'a In danger of the council. The word translated council, is in the original Sanhedrim, and there can be no doubt that he refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of seventy-two judges; the high-priest was the president of this tribunal. The seventy-two members were made up of the chief priests and elders of the people, and the scribes. The chief priests were such as had discharged the office of the high-priest, and those who were the heads of the twenty-four classes of priests, who were called in an lionorary way high or chief priests. See Matt. ii. 4. The elders were the princes of the tribes, or heads of the family associations.* It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned men of the r>ation, elected to this tribunal, being neither of the rank of priests or elders. This tribunal had cognizance of the great affairs of the nation. Till the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal tliat our Saviour was tried. It was then assem bled in the palace of the high-priest. Matt. xxvi. 3 — 57. John xviii. 24. ■T Thou fool. This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters (Deut. xxii^ 21.); and also one who is guilty of great crimes. Josh. vii. 15. Ps. xiv. 1. ^ Hell fire. The original of this is " the GEHENXAH of fire.'' The word GEHENNA, commonly translated hell, is made up of two Hebrew words, and soever shall "say to his brother, ^
Raca, shall be in danger of the coun- signifies the valley of Hiu.nom. This was formerly a pleasant valley, near to Jerusalem, on the south. A small brook or torrent usually ran through this valley, and partly encompassed the chy. This valley the idolatrous Israehtes devoted formerly to the horrid worship of Moloch. 2 Kings xvi. 3. 2 Chron. xxviii. 3. In that worship, the ancient Jewish writers inform us, that the idol of Moloch was of brass, adorn- ■ ed with a royal crown, having the head of a calf, and his arms extended, as if fo embrace any one. When they of- cil: but w hosoever shall say, Tho'i fool, shall be in danger of hell fire.
fcred children to him, they heated the statue within by a great fire, and when it was burning hot, they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called Torn; and hence a common name of the place was Tophet. Jer. v\i. 31, 32.
The following cut may furnish a useful illustration of this idol.
After the return of the Jews from captivity, this place was held in such abhorrence, that, by the example of Josiah, (2 Kings xxiii. 10.), it was made the place where to throw all the dead carcasses and filth of the city; and was not xmfrequently the place of executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burmng there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and by night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was callfd the gehenn.a of fire; and was the image which oui Saviour often employed to denote the future punishment of the wicked.
In this verse it denotes a degree ot suffering higher than the panishmeni inflicted hv the \ourt qfst-oenty, or th(
23 Thcrelore, if thou bring thy I 2 1 Leave there thy gift beforo gift " to the altar, and there reniem- j the altar, and ^o thy way: first be berest that thy brother hath aught ' reconciled to thy brother, and then against thee, come and offer thy gift.
tanhedrim, and the whole verse may therefore mean, ' He that hates his brother without a cause is guilty of a violation of the sixth commandment, and sliall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him to still greater extravagances, and shall make him an object of derision and contempt, shall be exposed to still severer punishment, corresponding to that which the sanhedrim, or cou7icil, inliicts. But he who shall load his brother with odious appellations and abusive language, shall incur the severest degree of punishment, represented by being burnt alive in the horrid and awful valley of Hmnom.'
The amount then of this difficult and important verse is this. The Jews considered but one crime a violation of the sixth commandment, viz., actual murder, (jr wilful, unlawful, taking Zi/e. Jesus says that the commandment is much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation. 1st. Unjust a«c-cr. 2d. Anger accompanied with an expression of contem-pl. 3d. Anger, with an expression not only of contempt, but wickedness. Among the Jews there were three degrees of condemnation: that by the "judgment," the "council," and the "fire of Hinnom." Jesus says likewise there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God; but an"er, and contempt, shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punish- «d hereafter. And all these expressions relate to degrees of ■punishment proportionate to crime in the future world — the world of justice and of wo.
23, 21. Therefore, if thou hring the gift to the nltar. &.c. The Pharisees were inUnil only on the exterital act in worship. They looked not at all to the internal acts of the mind. If a man conformed to the external rites of rehgion, however much envy, and malice, and secret hatred, he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the lieari right, than to perform the outward act. If therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that any one had any tiling against him, it was his duty there to leave his offering, and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable. He was not to wait till the offended brother should come to him; he was to go and seek him out, and be reconciled. So now, the worship of God will not be acceptible, however well performed exteriially, until we are at peace with those that we have injured. " To obey is better than sacrifice." He that comes to worship his Maker filled with malice, and hatred, and envy, and at war with his brethren, is a hypocritical worshipper, and must meet with God's displeasure. God is not deceived; and he will not be mocked. If Thy gift. Thy sacrifice. What thou art about to devote to God as an offering. IT To the altar. The altar was situated in front of the temple, (see the representation in following page,) and was the place on which sacrifices were made. See Note on Matt. xxi. 12. To bring a gift to the altar, was expressive of worshipping God, for this was the way in which he was formerly worshipped. IT Thy brother. Any man, especially any fellow worshipper. Any one of the same religious society. IT Hath aught. Is offended, or thinks he has been injured by you in any manner. If First be reconciled. This means to settle the difficulty; to make proper acknowledgment, or satisfaction, for the injury. If you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, coH'
25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee " to the judge, aPr.25.8. Lu.12.58,59.
and the judge deliver thee to tho officer, and thou be east into prison.
26 Verily 1 say unto thee, Thou
shall by no means come out thence fess it, and seek pardon. If he is under an erroneous impression; if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your ■power, and all you ought to do, to have the matter settled. From this we learn: 1st. That in order to worship God acceptably, we must do justice to our fellow-men. 2d. Our worship will not be acceptable, unless we do all we can to hvc peaceably with others.,Sd. It is our duty to seek reconciliation with others when we have injured them. 4th. This should be done before we attempt to worship God. 5th. This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not do what we ought to others; we cherish improper feeUngs, or refuse to make proper acknowledgments, and God will not accept such attempts to worship him. 25, 26. Agree with thine adversary quickly. This is still an illustration of the.sixth commandment. To be in hostihty, to go to law, to be htigious, is a violation always, on one side or the other, of the law requiring us to love our neighbor; and our Saviour regards it as a violation of the sixth commandment. While you are in the way with him, says he, that is, while vou are going to the court, before the trial has taken place, it is your duty, if possible, to come to an aigreement. It is wron£j to carry the contention to a court oilaw. See 1 Cor. vi. 6, 7. The consequence of not being reconciled, he expresses in the language of courts. The adversary shall deliver to the judge, and he to the executioner, and he shall throw you into prison. He did not mean to say, that this would be literally the way with God; but that His dealings with those that harbored these feelings, and would not be reconciled with their brethren, were re presented by the punishment inflicted by human tribunals. That is, he would hold all such as violators of the sixth commandment, and would punish them accordingly.
There is no propriety in the use sometimes made of this verse, in re garding God as the " adversary" oi the sinner, and urging him to be reconciled to God while in the way to judgment. Nor does the phrase " thou shall by no means come out thence till thou nast paid the uttermost farthing," refer to the eternity of future punishment. It is language taken from courts of justice, to illustrate the truth that God will punish men according to justice, for not being reconciled. It will be eternal indeed, but this passage does not prove it. ^ Thine adversary. A till thou hast paid the uttermost farthingf.
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
23 But I say unto you, That whosoever looketh * on a woman a Job 31.1. Pr.6.25.
man that is opposed to us in law. It here means a creditor; a man who has a just claim on us. If In the way with him. While you are going before '.he court. Before the trial comes on. IT The officer. The executioner; or as we should say, the sheriff. T The uttermost farthing. The last farthing. All that is due. The farthing was a small coin used in Judea, equal to two mites. It was equal to about seven mills of our money.
27, 28. Ye have heard thou shalt not commit adultery. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of Uttle consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. That they who indulged awanton desire; that they who looked on a woman to increase their lust, have already, in the sight of God, riolated the commandment, and cominitted a'.'ultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2 Sam. xi. Ps. li. See also 2 Pet. ii. 14. So exceeding strict and broad is the law of God! And so heinous in his sight are thoughts and feelings, which may be for ever concealed from the world!
29. Thy right eye. The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body. Rom. vii. 23; vi. 13. Thus the bowels, denoted compassion; the Iteart, affection or feehng; the reins, understanding, secret purpose. An evil eye denotes sometimes envy fMatt. xx. 15.); some-
to lust after her, hatii committed adultery with her already in his heart.
29 And if thy right eye ' ofTend
thee, pluck it out, and cast it from tiiee: for it is profitable /or thee that one of thy members should
1 or, do cause thee to offend.
times an evil passion, or sin in general. Mark vu. 21, 22.—" Out of the heart proceedeth an evil eye." In this place, as in 2 Peter ii. 14, it is used to denote strong adulterous passion, unlawful desire, and incHnation. The right eye and hand are mentioned, because they are of most use to us, and denote that, however strong the passion may be, or difficult to part with, yet that we should do it. IT Shall offend thee. The noun from which the verb " offend," in the origin al, is derived, commonly meansas/Mwibling-block, or a sto?ie placed in the way, over which one might fall. It also means a net, or a certain part of a ne" against which, if a bird strikes, it springs the net, and is taken. It comes to signify, therefore, any thing by which we fall, or are ensnared; and applied to morals, means any thing by which we fall into sin, or by which we are e7isnared. The Enghsh word offend means now, commonly, to displease; to make angry; to affront. This is by no means the sense of the word in scripture. It means to cause to fall, or to allure, into sin. The eye does this, when it wantonly looks on a woman to lust after her. If Pluck it out, &,c. It cannot be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they caused us to sin, were to be abandoned; that by all sacrifices and self-denials, we nutst overcome the evil propensities ol our natures, and resist our wanton imaginations. Some of the Fathers, however, took this commandiuent literally Our Saviour several times repeated thif sentiment. See Matt, xviii. 9. Mark ix. 43 — i7. See also Col. iii. 5. IT It is profitable for thee. It is better for thee. You will be a gainer by it. H One of thy members perish. It is better to deny yourself the gratification of an evil pas sion here, however much it may cos! you, than to go down to hell for ever If Thy whole body be east into hell. Thy perish, and not that thy whole bodyshould be east into hell."
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement; *
body with all its unsubdued and vicious propensities. This wall constitute no small part of the misery of hell. The sinner ^\'ill be sent there as he is, with every evil desii^e; every unsubdued propensity; every wicked and troublesome passion; and j'et with no possibility of gratification. It constitutes our highest notions of misery, when we think of a man filled with anger, pride, maUce, avaiice, envy, and lust, and no opportunity of gratifying them for ever. This is all that is necessary to make an eternal hell.
31, 32. It hath been said, &:,c. That is, by Moses. Deut. xxiv. 1, 2. The husband was directed, if he put his wife away, to give her a bill of divorce, that is, a certificate of the fact, that she had been his wife, and that he had dissolved the marriage. There was considerable difference of opinion among the Jews for what causes the husband was permitted to do this. One of their famous schools maintained that it might be done for any cause, however trivial. The other, that adultery only could justify it. The truth was, however, that the husband exercised this right at pleasure; that he was judge in the case, and dismissed his wife when, and for what cause, he chose. And this seems to be agreeable to the law in Deuteronomy. Our Saviour, in Mark x. 1 — 12, says that this was permitted on account of the hardness of their hearts; but in the beginning it was not so. God made a single pair, and ordained marriage for life. But Moses found the people so much hardened, so long accustomed to the practice, and so rebelhous, that, as a matter of civil appointment, he thought >t best not to attempt any change. Our "Saviour brought marriage back to its
32 But I say unto you, that whosoever shall put away his wife, ' saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery.
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, * but shalt perform unto the Lord thine oaths:
original institution, and declared that whosoever put away his wife henceforward should be guilty of adultery. But one offence, he declared, could justify divorce. This is now the law of God. This was the original institution. This is the only law that is productive of peace and good morals, and the due respect of a wife, and the good of children. Nor has any man, or se' of men, a right to interfere, and declare that divorces may be granted for any other cause. Whosoever, therefore, are divorced for any cause except the single one of adultery, if they marrj again, are, according to the scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronotmced wrong.
33. Thov, shalt not forswear thyself. Christ here proceeds to correct anothe. false interpretation of the law. Thf laiD respecting oaths is found in Lev. xix. 12, and Deut. sxiii. 23. By those laws, men were forbid to perjure themselves, or to forswear, that is, swear falsely. V Perform ufito the Lord. Perform literally," really, and rehgiously, what is promised in an oath. ^ Thint oaths. An oath is a solemn aflirmation or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favor, if what is affirmed is false. A false oath is called perjury; or, as in this ^XblCB, forswearing.
It appears, however, from this passage, as well as from the ancient writings of the Jewish Rabbins, that while they professedly adliered to the law, they had introduced a number of oatns inr.ommon conversation, and oaths which they by no means considered as binding.
34 But I say unto you, Swear not at all: » neither by heaven; for It is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is * the city of the great King.
For example, they would swear by the temple, by the head, by heaven, by the eai'th. So long as they kept from swearing by the name Jehovah, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This IS the abuse which Christ wished to correct. It was the practice of swearing in common conversation, and especially swearing by created things. To do this, he said that they were mistaken in their views of the sacredness of such oaths. Tliey were very closely coiinected with God; and to trijle with them, was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem Ai's peculiar abode; the head was made by him, and was so much under his control, that we could not make one hair white or black. To stoear by these things, therefore, was to treat irreverently objects created by God; and could not be without guilt.
Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It vi^as merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion, and by every thing, that he condemned. This he does condemn m a most unqualified manner. He himself, however, did not refuse to talie an oath in a court of law. Matt. xxvi. 63, 64. So Paul often called God Co witness his sincerity, which is all that is meant by an oath. SeeRom. i. 9; ix. 1. Gal.' i. 20. Heb. vi.)6. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See E.xod. xxii. 11. Lev. V. 1. Num. V. 10. Deut. xxLx. 12. 14.
34, 35. Swear not at all. That is, in the manner which he proceeds to specify. Swear not in any of the common and profane v/ays customary at that time. If By heaven; for it is God's throne. To swear by that was, if it meant any thing, to swear by Him that litletk thereon. Matt, xxiii. 22. IT The
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black:
37 But let your communication be. Yea, yea; Nay, nay: for whatsoever is more than these, cometh of evil. "
earth; it is his footstool. Swearing by that, therefore, is really swearing by. God. Or, perhaps, it means: 1st. We have no right to pledge, or swear by, what belongs to God; and, 2d. That oaths by inanimate objects are unmeaning, and wicked. If they are real oaths, they are by a living Being, who has power to take vengeance. A footstool is that on which the feet rest when sitting. The term is applied to the earth, to denote how lowly and humble an object it is when compared with God. '^\ Jerusalem. Ch. ii. 1. ^ City of the Great King. That is of God; called the Great King, because he was tlie King of the Israelites, and Jerusalem was the capital of the nation, and the place where he was peculiarly honored as King.
36. Thy head. This was a common oath. The Gentiles also many of them used this oath. To swear by the head was the same as to swear by the life; or to say, I will forfeit my life if what I say is not true'. God is the author of the hfe, and to swear by that, therefore, is the same as to swear by him. If One hair, &c. You have no control or right over your own life. You cannot even change one single hair. God has all that control; and it is therefore improper and profane to pledge what is God's gift and God's property; and it is the same as swearing by God himself.
37. Your communication. Yonr word; what you say. If Be, yea. Yes. This does not mean that we should always use the word yea, for it might as well have been translated yes. But it means that we should simply affirm, or declare that a thing is so. If More than these. More than these affirmations. Profane oaths come of evil. If Cometh of evil. Is evil. Proceeds from some evil disposition or purpose. And from this we may learn: 1st. 1 hat profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any oi his works, is itself most
38 Yc have heard that it hath been said, An " eye for an eye, and a tooth for a tooth:
39 But I say unto you, * that ye resist not evil: but whosoever shall smite thee ' on the right cheek, turn to him the other also.
decided proof of depravity. 2d. That no man is believed any sooner in common conversation because he swears to a thing. When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard. He that will break the third conmiandment, will not hesitate to break the ninth also. And this explains the fact that profane swearers are seldom beheved. The man who is always believed, is he whose character is beyond suspicion in all things; who obeys all the laws of God; and whose simple declaration therefore is enough. A man that is truly a Christian, and leads a Christian life, does not need oaths and profaneness to make him believed. 3d. It is no mark of a gentleman to swear. The most worthless and vile; the refuse of mankind; the drunkard and the prostitute, swear as well as the best dressed and educated gentleman. No particular endowments ire requis' e to give a finish to the art of cursing The basest and meanest of mankind swear with as much tact and skill as the most refined; and he that wishes to degrade himself to the very lowest level of pollution and shame, should learn to be a common swearer. Any man has talents enough to learn to curse God, and his fellow men, and to pnyy — for every man who swears, prays — that God wQuld sink him and others into hell. No profane man knows but that God will hear his prayer, and send him to the regions of wo. 4th. Profaneness does no man any good. No man is the richer, or wiser, or happier for it. It helps no one's education, or manners. It commends no one to any society. The profane man must be, of course, shut out from female society; and no refined intercourse can consist with it. It is disgusting to the refined; abominable to the good; insulting to those with whom we associate; degrading to the mind; unprofitable, needless, and injurious, in society; and awful in
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
41 And whosoever shall compel thee to go a mile, go wilh him twain.
the sight of God. 5th. God will not hold the proi'ane swearer guiltless.— Wantonly to profane his name; to call his vengeance down; to curse him on his throne; to invoke damnation, ie perhaps of all offences the most awful. And there is not in the universe more cause of amazement at his forbearance, than that God does not rise in venge ance, and smite the profane swearer at once to hell. Verily, in a world hke this, where his name is profaned every day, and hour, and moment, by thousands, God shows that he is slow to anger; and that his mercy is •without bounds!
38 — 4 1. An eye for an eye, &c. This command is found in Ex. xxi. 24. Lev. xxiv. 20, and Deut. xix. 21. In these places it was given as a rule to regulaUi the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for burning. As Vl judicial rule, it is not unjust. Christ finds no fault with the rule as appUed to magistrates, and does not take upon himself to repeal it. But, instead of confining it to magistrates, the Jews had extended it to priDote conduct, and made it the rule by which to take revenge. They considered themselves justified by this rule to inflict the same injury on others that they had received Against this our Saviour remonstrates. He declares that the law had no refer ence to private revenge; that it was given only to regulate the magistrate; and that their private conduct was to be regulated by diflferent principles.
The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, not to sci ourselves against an evil person who ia injuring us. But even this general direction is not to be pressed too strictly Christ did not intend to teach that we are to see our families murdered, or be murdered ourselves, rather than to make resistance. The law of nature, and all laws, humaa and divine, have justified self-defence, when life \s in danger. It cannot surely be the intention to teach that a father should sit by coolly, and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, teach this doctrine. Cur Saviour immediately explains whac he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed, and that the best men had acted on, deserved to be formally stated. Instead ef doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says, that in these we had better take wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly, yet mildly, on the mjustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See John xviii. 23. The second evil mentioned is where a man is litigious, and determined to take all the advantage the law can give him; following us wth vexatious and expensive lawsmt.s. Our Saviour directs us, rather than to imitate him — rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils — to take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.
'■ CoatV The Jews wore two principal garments, an interior and an exterior. The interior, here called the " coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Ouer this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits lone:, and as many broad, and wrapped around the body, and thrown off when labor was pertormed. This was the garment which is said to have been without xeam woven throughout. John xLx. 23. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the pass^ea where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals. See Note on ch. iii. 11. The following cuts will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
The following cuts will also show the usual form and use of the girdle. In the girdle was the place of the purse (Matt. x. 9), and to it the sword and dirk were commonly attached. Compare 2 Sam. XX. 8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, inkhorn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the gjirment when it was tucked uo, a;? ii
42 Give to liim that asketh thee, and from him that would
borrow of thee turn not thou " away.
was usually in walking, or in labor. Thence to ^ird up the loins became a significant hgurative expression, denotng readiness for service, activity, labor.
and watchfulness; and to loose the loins, denoted the giving way to repose and indolence. 2 Kings iv. 29. Job xx.xviii 3. Isa. V. 27. Luke xii. 35. John xxi. 7
Whosoever shall compel thee to go a mile. The word translated shall compel, 's of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to yrnipel any person, or to press any horse, boat, ship, or other vehicle that they might need, for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority, requiring your attendance and aid for a certain distance, go peaceably twice the distance. ^ A mile. A Roman mile was a thousand paces. ^ Twain. Two.
42. Give to him that aslceth thee. This is the general rule. It is better to give sometimes to an undeserving person, than to turn away one really necessitous. U is good to be in the hahit of giving. At the same time, the rule must be interpreted so as to be consistent with oi'r duty to our families (1 Tim. v. 8). and with other objects of justice and charity. It is seldom, perhaps never, good to give to a man that is able to work. 2 Thes. iii. 10. To give to such is to en courage laziness, and to support the idle at the expense of the industrious. If such a man is indeed hungry, feed him; if he wants any thing farther, give him employment. If a widow, an orphan, a man of misfortune, or a man infirm, lame, or sick, is at your door, never send them away eniptv. See Heb. xiii. 2. Matt. xxv. 35 — 45. So of a poor and needy friend that wishes to borrow. We are not to turn away, or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man^ would be to throw away oi£r property, encourage laziness and crime, and ruin our families. It should be done consistently, and of this every man is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in want, we should lend to him, without usury, and without standin<T much about the security.
43. Ye have heard that it hath hern.•said, Thou shall love thy neighbor, and hate thine enemy. The conimand to
43 Ye have heard that it hath been said, " Thou shalt love thy neighbour, and hate thine enemy:
44 But I say unto you. Love* your enemies, bless them that curse you, do good to them that hate you, and pray' for them which despitefuUy use you ^nd persecute you;
love our neighbor was a law of God. Lev. xix. 18. That we must, therefore, hate our enemy, was an inference drawn from it, by the Jews. They supposed that if we loved the one, we must, of course, hate the other. They were total strangers to that great, peculiar law of religion which requires us to love both. A neighbor is literally one that lives near to us; then, one that is near to us by acts of kindness and friendship. This is its meaning here. See also Luke x. 36.
44. Love your enemies. There are two kinds of love, involving the same general feeling, or springing from the same fountain of good-will to all mankind, but differing still so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacejicy; the other, by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence; and this love we are to bear towards our enemies. It is impossible to love the conduct of a man that curses and reviles us, and injures our person or property, or that violates all the laws of God; but though we may hate his conduct, and feel deeply that we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him, and to him; we may not return evil for evil; we may aid him in the time of trial; and seek to do him good here, and to promote his eternal welfare herenitcr. Rom. xii. 17 — 20. This seems to be what is meant by loving our enemies; and this is a peculiar law of Chiistianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed. If Bless them that curse you. The word bless here means to speak well of or to.
45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise " on the evil and on the good, and sendeth rain on the juist and on the unjust. •
46 For if ye love them which love you, what reward have ye
Not to curse again, or to slander, but to speak of those things which we can commend in an enemy; or if there is nothing that we can commend, to say nothing about him. The word bless, spoken of God, means to regard with favor, or to confer benefits, as when God is said to bless his people. When we speak of our blessi7ig God, it means to praise him, or give thanks to him. When we speak of blessing men, it unites the two meanings, and signifies to confer favor, to thank, or to speak well of IT Despitefully use you. The word thus translated, means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here, ^i Fersecute. See ch. V. 10.
45. That ye may be the children of your Father. In Greek, the sons of your Father. The word son has a variety of significations. See Note on Matt. i. 1. Christians were called the S071S or children of God in several of these senses: as his offspring; as adopted; as his disciples; as imitators of him. In this passage, the word is used because, in doing good to enemies, they resemble God. He makes his sun to rise on the evil and good, and sends rain, without distinction, on the just and unjust. So his people should show that they imitate or resemble him, oi possess his spirit, by doing good in a similar way.
46. What reward have ye. The word reward seems to be used in ihe sense of deserving of praise, or reward. If you only love those that love you, you are selfish, you are not disinterested; it is not genuine love for the character, but love for the benefit; and you deserve no commendation. The very publicans would do the same. IT Thf publicans. The publicans were tax do HOC even the publicans the same? 47 And if ye salute your bre- gatherers. Judea was a provinjce of the Roman empire. The Jews bore this foreign yoke with great impatience, and paid their taxes with great reluctance. It happened, therefore, that those who were appointed to collect taxes were objects of great detestation. They were beside, men who would be supposed to execute their office at all hazards; men who were wilhng to engage in an odious and hated employment; men often of abandoned characters, oppressive in their exactions, and dissolute in their lives. By the Jews they were associated in character with thieves, and adulterers, and those who were profane, and dissolute. Christ says that even these wretched men would love their benefactors.
47. And if ye salute yotir brethren, &c. The word salute here means to show the customary tokens of civility, or to treat with the common marks of friendship. See Note, Luke x. 4. He says that the worst men, the very publicans, would do this. Christians sliould do more; they should show that they had a different spirit; they should treat their enemies as well as wicked men did \\\e\r friends. This should be done: 1st. Because it is right; it is the only really amiable spirit; and, 2d. We should show that religion is not selfish, and is superior to all other principles of action.
48. Be ye therefore perfect. He concludes this part of the discourse by commanding his disciples to be ■perfect. This word commonly means finished, complete, pure, holy. Originally it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to men, it refers to completeness of parts, or ■perfection, where no part is defective or wanting. Thus, Job (i. 1.) is said to be perfect; that is, not holy as God, or sinless — for fault is afterwards found with him (Job ix. 20; xlii. 6); but his piety was proportionate — had a completeness of parts — was consistent and regular. He exhibited his religion as a prince, a fatlier, an mdividual, a benefactor of the poor. He was not merely a pious man in one thren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, " aGe.17.1. De.18.t3. Lu.6.36,40. Col.1.28.
place, but uniformly. He was consistent everywhere. This is the meaning in Matthew. Be not religious merely in loving your friends and neighbors, but let your piety be shown m loving your enemies; be perfect; imitate God; let the piety be complete, and proportionate, and regular. This every Christian may he; this every Christian m.ust he.
1st. The gospel pronounces blessings on things far different from what the world has thought to be a source o* happiness. Men suppose that happiness is to be found in mirth, in wealth, in honor, in esteem, in freedom from persecution. Christ says that it is to be sought in the reverse. Often men are most happy in poverty, in sickness, in perseciUion, when supported by the presence and promises of a merciful God. And if God appoints our station there, we should submit to it, and learn therewith to be content.
2d. We may see the evil of anger. It is a species of murder. If secretly cherished, or exhibited by contempt and injury, it must bring down the displeasure of God. It is a source of misery. True enjoyment is found in meekness, peace, calmness, and benevolence. In such a firmness, and steadiness, and dependence on God, as to keep the soul unruffled in the midst of provocation, is happiness. Such was Christ.
3d. We see the evil of indelicacy ot feeling and sentiment, and the extreme strictness and severity of the law respecting the intercourse of the sexes (v. 28). And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and jibes* by double meanings and innuendoes; by looks and gestures; by conversation, and obscene books and pictures, this law of our Saviour is perpetually violated. If there is any one sentiment of most value for the comfort, the character, the virtuous sociability, of the young —one that will shed the greatest charm over society, and make it the even as your Father which is in heaven is perfect.
TAKE heed that ye do not your ' alms before men, to be seen ' or, rig/ueousncss, Ps.11-2.9.
most pure — it is that wliich incukates perfect delicacy and puritij in the intercourse of the sexes. Virtue of any Kind never blooms when this is not cherished. Modesty and purity once gone, every flower that would difluse.ts fragrance over life, withers and dies with it. There is no one sin that so withers and blights every virtu-T; none that so enfeebles and prostrates every ennobhng feeling of the soul, as to indulge in a life of impu'rity. How should purity dwell in the heart; breathe from the lips; kindle in the eye; live in the imagination; and dwell in the intercourse of alt the young! An eternal, avenging God is near to every wanton thought; marks every eye that kindles with impure desire; rolls the thunder of justice over every polluted soul; and is preparing wo for every violator of the laws of puritv and chastity. Prov. vii. 22, 23; v. 5: ii. 18.
4th. Revenge is equally forbidden. Persecution, slander, wilful prosecution, anger, personal abuse, duelling, suicide, murder, are all violations of the law of God, and all must call down his vengeance.
5th. We are bound to love our enemies. Tliis is a law of Christianity, original and peculiar. No system but this has required it. and no act of Christian piety is more ditHcult. None shows more the power (jf the grace of God; none is more ornamental to the character; none more like God; and none furnishes better e\'idence of piety. He that can meet a man kindly who is seeking his hurt; who can speak well of one that is perpetually slandering and cursing him; that can pray for a man that abuses, injures, and wounds him; and that can seek heaven for him that wishes his damnation; is in the way to life. This is religion, beautiful as its lative skies; pure like its Source; kind Hke its Author; fresh like the dews of the morning; clear and diffusive like the beams of the rising sun; and holy like the feelings and words that come "rom the bosom of the Son of God. He of them: otherwise ye have no reward ' of your Father which is in heaven.
2 Therefore when thou doest thine alms, ^ do not sound a trum ^ or, with. 3 or, cause a trumpet to he sounded.
that can do this need not doubt that he is a Christian. He has caught the very spirit of the Saviour, and he must inherit eternal life.
1. Alms. Liberality to the poor and needy. Any thing given to them to supply their wants. Our Saviour, here, does not positively command his disciples to aid the poor, but supposes that they would do it of course, and gives them direction how to do it. It is the nature of religion to help those who are really poor and needy; and a real Christian does not wait to be commanded to do it, but only asks the opportunity. See Gal. ii. 10; James i. 27; Luke.\ix. 8. If Before men, (Slc. Our Lord does not forbid us to give alms before men always, but only forbids our doing it to he seen of them, for the purposes of ostentation, and to seek their praise. To a person who is disposed to do good from a right motive, it matters little whether it be in public or in private. The only thing that renders it even desirable that our good deeds should be seen is, that God may be glorified. See ch. v. 16. It Otherwise. If your only motive for doing it is to be seen of men, God will not reward you. Take heed not to do it to be seen, otherwise God will not reward you.
2. Do not sound a trum-pet hefore thee as the hypocrites do. The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments ol others. It means here, and in the New Testament generally, those who dissemble or hide their real sentiments, and assume or express other feelings than their own — -those who, for purposes o! ostentation, or gain, or applause, put on the appearance of religion. It is proba ble that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to attend to it; or perlaps it may mean that they should not
pet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily 1 say unto you, They have their reward.
3 But when thou doest alms, let not thy left hand know what thy light hand doeth:
4 That thine alms may be in sestet: and thy Father, which seeth
make a great noise about it, like soundmg a trumpet. IT In the synagogues. The word synagogue commonly means the place of assembling for religious worship known by that name. Note, Matt. iv. 23. It might mean, however, any collection of people for any purpose. And it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that it was commonly bestowed there; but it v/as probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by 'nany. IT They have their reward. That is, they obtain the applause they seek, the reputation of being charitable; and as this applause was all they wished, there is of course no further reward to be looked for or obtained.
3, 4. I^et not thy left hand know, &c. This is a proverbial expression, signifying that the action should be done as secretly as possible. The Hebrews often attribute actions to members which properly belong to persons. The encouragement for doing this is, that it will be pleasing to God; that he will see the act, however secret it may be, and will openly reward it. If the reward is not greater in this life, it will be in the life to come. In multitudes of cases, however, alms given to the poor are "lent to the Lord" (Prov..xix. 17), and will be repaid in this life. Rarely, perhaps never, has it been found that the man who is liberal to the poor, has ever suffered by it in his worldly circumstances.
5. And when thou pray est, &LC. Hypocrites manifested the same spirit about prayer as alms-giving; it was done in public places. The word synagogues, here, clearly means, not the place of in secret, himself shall reward *
5 And when thou prayest, thoi. shalt not be as the hypocritt^ 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 unto you, they have their reward. *
worship of thai name, but places where many were accustomed to assemble — near the markets, or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his 0''sign. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment, and paid their devotions. This is also practised now everywhere by the Mohammedans, and in many places by the Roman Catholics. It seems, also, that they sought publicity, and re garded it as proof of great piety.
6. Enter into thy closet. Every Jewish house had a place for secret devotion. The roofs of their houses were flat places for walking, conversation, and meditation, in the cool of the evening. See Note, Matt. ix. 2. Over the porch, or entrance of the house, was, however, a small room of the size of the porch, raised a story above the rest of the house, expressly appropriated for the place of retirement. Here, in secrecy and solitude, the pious Jew might offer his prayers, unseen by any but the Searcher of hearts. To this place, or to some similar place, our Saviour directed his disciples to repair when they wished to hold communion with God. This is the place commonly mentioned in the New Testament as the zipper room, or the place for secret prayer. The meaning of the Saviour is, that there should be some place where we may be in secret — where we may bo alone with God. There should be some place to which we may resort where no ear will hear tia hut His ear, and no ev*
enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy
can see us but His eye. Unless there is Buch a place, secret prayer will not be long or strictly maintained. It is often Baid that we have no such place, and can secure none. We are away from home; we are travelling; we are among strangers; we are in stages and steamboats, and how can we hnd such places of retirement? I answer, the desire to pray, and the love of prayer, will create such places in abundance. The Saviour had all the difficulties which we can have, but yet he lived in the practice of secret prayer. To be alone he rose up "a great while before day," and went into a solitary place and prayed. With liim a grove, a mountain, a garden, furiiished such a place, and though a traveller, and among strangers, and without a house, he lived in the habit of secret prayer. What excuse have they who have a home, and who spend the precious hours of the morning in sleep, and who will practise no self-denial that they may be alone with God? O Christian, thy Saviour would have broken in upon these hours, and would have trod his solitary way to the mountain or the grove that he might pray. He did do it. He did it to pray for thee, too indolent and too unconcerned about thy own salvation and that of the world, to practise the least self-denial in order to commune with God! How can religion hve thus? How can such a soul be.saved?
The Saviour does not specify the times when we should pray in secret. He does not say how ofte?i it should be done. The reasons rnay have been (1.; That he designed that his religion should be voluntary — and there is not a better test of true piety than a disposition to engage often in secret prayer. He designed to leave it to his people to ehow attachment to him by coming to God often — and as often as they chose. 2) An attempt to specify the times when this should be done would tend to make religion formal and heartless. Mohammed undertook to regulate this, and the consequence is a cold and formal prostration at the appointed he urs of prayer all over the land where his religion has spread. (3.) The period* are so numerous, and the seasons foi secret prayer vary so much, that it would not be easy to fix rules when this should be done. Yet without giving rules — where the Saviour has given none — we may suggest the following Eia times when secret prayer is proper. 1. In the morning. Nothing can be more appropriate when we have been preserved through the night, and when we are about to enter upon the duties and dangers of another day, than to render him thanks, and to commit ourselves to his fatherly care. 2. In the evening. When the day has closed — what more natural than to render thanks and to implore forgiveness for what we have said or done amiss, and to pray foi a blessing on the labors of the day; and when about to lie down again to sleep, not knowing but it may be our lasi sleep, and that we may awake in eternity, what more proper than to com mend ourselves to the care of him " Vv-ho never slumbers nor sleeps." 3. We should pray in times of embarrassment and perplexity. Such times occur in every man's life, and it is then a privilege and a duty to go to God and seek his direction. In the most difficult and embarrassed time of the American revolution, Washington was seen to retire daily to a grove in the vicinity ol the camp at Valley Forge. Curiosity led a man to observe him on one occasion, and the father of his country was seen on his knees supplicating the God of hosts in prayer. Who can tell how much the liberty of this nation is owing to the answer to the secret prayer ot Washington? 4. We should pray when we are beset with strong temptations So the Saviour prayed in the garden of Gethsemane (comp. Heb. v. 7, 8), and so we should pray when we are tempted 5. We should pray when the Spirit prompts us to pray; when we feel just likeprai/iHg; when nothing can satisfy the soul but prayer. Such times occur in the life of every Christian — 'and they arc " spring-times" of piety — favorable gales to waft us on to heaven. Prajer to the Christian, at such times, is just aa
7 Uut when ye pray, use not vain repetitions, " as the heathen do.- for they think that they shall be heard for * their much speaking.
congenial as conversation with a friend when the bosom is filled with love; as the society of father, mother, sister, child, is, when the heart glows with attachment; as the strains of sweet music are to the ear best attuned to the love of harmony; as the most exquisite poetry is to the heart enamoured with the muses, and as the most deUcious banquet is to the hungry. Prayer, then, is the element of being; the breath; the vital air; and then tlie Christian must and should pray. He is the most eminent Christian who is most favored with such strong emotions urging him to prayer. The heart is then lull. The Bonl is tender. The sun of glory shines with unusual splendor. No cloud intervenes. The Christian rises from the eartii, and pants for glory. Then we may go alone with God. We may enter tlie closet, and breathe forth our warm desires into the ever-open car of God, and he who sees in secret will reward us openly. IT In secret. Who is unseen. IT IVho seeth in secret. Who sees what the human eye cannot see; who sees the secret real designs and desires of the heart. Prayer should always be oflered, remembering that God is acquainted with our real desires; and that it is those real desires, and not the words of prayer, that he will answer.
7. Use not vaifi repet it io7is. The original word here is supposed to be derived from the name of a Greek poet, who made long and weary verses, declaring, by many forms and endless repetitions, the same sentiment. Hence it means to repeat a thing often, to say the same thing in different words, or to repeat the same words, as though God did not hear at first. An example of this \Te have in 1 Kings xviii. 26: " They called on Baal from morning until noon, Baying, O Baal, hear us! " * ^ The hea-
them: for your Father knoweth • what things ye have need of, before ye ask him.
♦The following is a specimen nf the vain rcpetitiotis of thn Romans: "Pious Antonine, the Goris preserve thee. Gentle Anlonine, the gods preserve thee. Gentle Antonirje, the gods p-eserve thee."
then do. The original word is one com monly translated Gentile. The world was divided into two parts, the Jews and the Gentiles; that is, in the original, the "nations,'" the nations destitute cf the true religion.
Christ does not fix the lens^th of our prayers. He says that they should not repeat the same thing, as though God did not hear. And it is not improbable that he intended to condemn the practice of long prayers. His own supplications were remarkably short.
9 — 13. This passage contains the Lord's prayer, a composition unequalled for comprehensiveness and for beauty. It is supposed that some of these petitions were taken from those in common use among the Jews. Indeed, some of them are still to be found in Jewish writings, but they did not exist in this beautiful combination. This prayer is given as a model. It is designed to express the manner in which we are to pray, evidently not the precise words or petitions which we are to use. The substance of the prayer is recorded by Luke, ch. xi. 2, 3, 4. It, however, varies from the form given in IMatthew, showing that he intended not to prescribe this as a form of prayer to be used always, but to express the substance of our petitions, to specify to his disciples what petitions it would be proper to present to God. That he did not intend to prescribe this as a form to be invariably used is farther evident from the fact that there is no proof that either he or his disciples ever used exactly this form of prayer, but clear evidence that they prayed often in other language. See Matt. xxvi. 39 — 42, 44; Luke xxii. 42; John xvii.; Acts i. 24.
9. Our Father. God is called a Fa ther, 1st, as he is the Creator and the Great Parent of all; 2d. the Preserver of the human family and the Provider for their wants, ch. v. 45, vi. 32; 3d. in a peculiar sense the Father of those who are adopted into his family, who put corfidencc in him who are true fol-
10 Thy kingdom ' come: thy will be done, in earth ■* as it is in heaven:
lowers of Christ, and made heirs of life. Rom. viii. 14, 15, 16, 17. IT Hallowed he thy name. The word hallowed means to render or pronounce holy. God's name is essentially holy; and the meaning of this petition is, ' Let thy name be celebrated, and venerated, and esteemed as holy, every where, and receive of all men proper honors.' It is thus the expression oi a v)ish or desire, on the part of the worshipper, that the ■lame of God, or God himself, should be field every where in proper veneration. 10. Thy kingdom, come. The word kvigdom here means reig7i. Note, Matt, iii. 2. The petition is the expression of a wish that God may reign every where; that his laws may be obeyed; and especially that the gospel of (Jhrist may be advanced every where, till the world shall he filled with his glory. IT Thy will he done. The will of God is, that men should obey his law, and be holy. The word will, here, has reference to his law, and to what would be acceptable to him; that is, righteousness. To pray, then, that his will may be done on earth as in heaven, is to pray that his law, his revealed will, may be obeyed and loved. His law is perfectly obeyed in heaven, and his true children most ai'dently desire and pray that it may also be done on the earth.
The object of these three first petitions is, that God's name should be glorified, and his kingdom established; and by being placed first, we learn that his gloi-y and kn.gdom are of more consequence thar our wants, and that these should be f.-st in our hearts and petitions befoie a throne of grace.*
12 And forgive us our debts, as we forgive our debtors:
•The follnwin? clauses respecting this prayer are found in the writlnps of the Jews, ancl were doubtlc.'ss familiar in the lime of Christ: "That prayer." eay the Kalibins, "in which there is no inciiiion m.ule of the kinsdom of heaven, is tiBt a prayer." " What," say Ihey, " is a short prayer? Ans. Do thy will in heaven, and give rest to the spirits fearing thee below." Give us tji^ day, &c. The Jevvs had a iirayer like this-
The nect'ssjties of lliy people nre many, and jhcir knowleiU'e small; so thai ihey do not know ■low to make known their wanU; let it be thy rood pleasure lo gi\ i to each one what is ne-
11. Give us this day. Sec. The word bread, here, denotes, doubtless, every thing necessary to sustain life. Matt, iv. 4; Deut. viii. 3. This petition implies our dependence on God for the supply of our wants. As we are dependent on lum one day as much as another, it was evidently the intention of our Saviour that prayer should be offered every day. This is, moreover, expressed in the plural number — give us. It is evidently, therefore, intended to be used by more than one, or by some community of people. No community or congregation can meet every day for worship but families. It is therefore evident that this prayer is a strong implied command for daily family prayer. It can no where else be used so as fiilly to come up to the meaning of the original intention; and no where else can it be breathed forth with so much propriety and beauty as from the lips of a father, the venerable priest of his household, and the pleader with God for those rich blessings which a parental bosom desires on his beloved offspring.
12. A7id forgive us our debts, &c. The word debts is here used figuratively. It does not mean literally that we are debtors lo God, but that our sins have a resemblance to debts. Debtors are those who are bound to others for some claim in commercial transactions; for something which we have had, and for which we are bound to pay according to contract. Literally there can be no such transaction between God and us. It must be used figuratively. We have not met the claims of law. We have violated its obligations. We are exposed to its penalty. We are guilty. And God only can forgive, in the same cessary for his susteii.ince," &c. Deliver us from evil. The Jews prayed, " Be il thy pood pleasure lo free us from an evil man, and an evil event; from evil affections, from an evil companion and neizhbor, from Satan," &.c. Th(! prayers of the Jews were fenerally closed Willi a doxoliiey. or ascriplion of prtiise, not iinlikn 1 113 in the Lord's prayer. The pi.-ople. at the close of the prayer, generally responded Amen!
way, as none but a creditor can forgive a debtor. Debts, here, therefore, means gins, or offences against God — offences which none but God can forgive. The measure by which we may expect forgiveness is that which we wse in reference to otliers. See Ps..xviii. 25, 26; Matt, xviii. 23; Mark xi. 25; Luke xi. 4. This is the invariable rule by which God dispenses pardon. He that comes before him unwilling to forgive, harboring dark and revengeful thoughts, how can he expect that God will show him that mercy which he is unwilling to shew to others? It is not, however, required that we should forgive debts in a pecuniary sense. To them we have a right, though they should not be pushed with an overbearujg and oppressive spirit; not so as to sacrifice the feelings of mercy, in order to secure the claims of right. No man has a right to oppress; and when a debt cannot be paid, or when it would greatly distress a wife and children, a widow and an orphan; or when calamity has put it out of the power of an honest man to pay the debt, the spirit of Christianity requires that it should be forgiven. To such cases this petition in the Lord's prayer doubtless extends. But it was probably intended to refer principally to injuries of character or person, which we have received from others. If we cannot from the heart forgive them, we have the assurance that God will never forgive us.
13. And lead us not into temptation. A petition similar to this is offered by David, Ps. cxH. 4; " Inchne not my heart to any evil thing, to practise wicked works, with the workers of iniquity." God tempts no man. See.tames i. 13. This phrase, then, must be used in the sense of permitting. Do not suffer us, or permit us, to be tempted to sin. In this it is implied that God has such control over us and the tempter, as to save us from it if we call upon him. The word temptation, iiowever, (see Note, ch. iv. 1). means sometimes iriaZ, affliction, anything that tests our virtue. If this be the meaning here, as it may be, then the import of the prayer is, " Do not afflict or fry us." ^Deliver us from evil. The original, in this place, has the article—deliver us from the evil — that is, as has been supposed, the Evil One, or Satan He is elsewhere called, by way of eminence, the Evil One. Matt. xiii. 19; 1 John ii. 13, 14, iii. 12. Deliver us from his power, his snares, his arts, his temptations. He is supposed to be the great parent of evil, and to be dehvered from him is to be safe. Or it may mean, dehver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall. If Thine is the kingdom. That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as ti» answer these petitions. ^ Thint is the power. Thou hast power to ac complish what we ask. We are weak, and cannot do it; but thou art Almighty, and all things are possible with thee. ^ Thine is the glory. That is, thine is the honor or praise. Not out honor; but thy glory, thy goodness, will be displayed in providing for our wants; thy power, in defending us; thy praise, in causing thy kingdom to spread through the earth.
'Y\\\sdoxology, or ascription of praise, is connected with the prayer by the word ''for,'' to signify that all these things — the reign, power, and glory of God — will be manifested by granting these petitions. It is not because we are to be benefited, but that God's name and perfections may be manifested. His glory is, then, the first and principal thing which we are to seek when we approach him. We are to suffer our concerns to be sunk and lost sight of in the superior glory and honor of his name and dominion. We are to seek temporal and eternal hfc, chiefly because the honor of our Maker will be promoted, and his name be more illustriously displayed to his creatures. He is to be "first, last, supremest, best," in our view; and all selfish and worldly view.s are to be absorbea in that one great desire of the soul that God may be "all in all." Approaching him with these feelings, our prayer.^ win be aaswered, our devotionfl will
14 For if ye forgive men their 1 their trespasses, neither will your trespasses, your heavenly Father i Father forgive your trespasses." will also forgive you. IG Moreover, when ye fast, be
15 But if ye forgive not men not, as the hypocrites, of a sad coun-
rise Bke incense, and the lifting up our hands %\''ll be like the evening sacrifice.
Amen. This is a word of Hebrew origin, from a verb signifying to be firm, secure, to be true and faithful. It is a word expressing consent or strong approbation, a word of strong asseveration. It means verily, certainly, so be it. It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some e.xtent, it was probably so used in the Christian church. See 1 Cor..xiv. 16.
It may be proper to remark that this do.xology, " for thine is the kingdom," &c., is wanting in many manuscripts, and that its authenticity is doubtful.
14. If ye fortrive. If ye pardon. ^ Trespasses. Offences, faults. If ye forgive others when they offend or injure you. This is constantly required in the Bible. Our Saviour says we should forgive even if the offence be committed seventy times seven times. Matt..wiii. 22. By this is meant that when a man asks forgiveness, we are cordially and for ever to pardon the offence; we are to declare our wilhngness to forgive him. If he does not ask forgiveness, yet we are still to treat him kindly; not to harbor malice; not to speali ill of him; to be ready to do him good; and be always prepared to declare aim forsriven when he asks it.
IG. Moreover when thou fastest, &c. The word fast literally signifies to abstain from food and drink, whether from necessity or as a rehgious observance. It is, however, commonly applied in the Bible, to the latter. It is, then, an expression of grief or sorrow. Such is the constitution of the body, that in a time of grief or sorrow we are not disposed to eat; or, we have no appetite. The grief of the soul is so ab- Borbing as to destroy the natural appedtes 01 the body. Men in deep affliction eat httle, and often pine away and fall into sickness, because the body refuses, o.n account of the deep sorrow of the mind, to dischar.ge the fimctions of health Fasting, then, is the natural R expression of grief. It is not arbitrary; it IS what every person in sorrow naturally does. This is the foundation of its being applied to religion as a sacred rite. It is because the soul, when oppressed and burdened by a sense of sin. is so filled with grief, that the body refuses food. It is, therefore, appropriated always to scenes of penitence, of godly sorrow, of suffering, and to those facts connected with religion that are fitted to produce grief, as the prevalence of iniquity or some dark impending calamity, or storm, or tempest, pestilence, plague, or famine. It is also used to humble us, to bring us to reflection, to direct the thoughts away from the comforts of this world to the bliss of a better. It is not acceptable except it be the real exprcssio7i oi sorrow, the natural effect of feehng that we are burdened with crime.
The Jews fasted often. They had four annual fasts, in commemoration of the capture of Jerusalem (Jer. lii. 7.), of the burning of the temple (Zech. \\\, 3), in memory of the death of Gedaliah (Jer. xli. 4), and in memory of the com mencement of the attack on Jerusalem Zech. viii. 19. In addition to these, they had a multitude of occasional fasts. It was customan also, for the Pharisees to fast twice a week. Luke xviii. 12. '^ Of a sad countenance. That is, sour, morose, assumed expressions of unfelt sorrow. IT They disfigure their faces. That is, they do not anoint and wash themselves as usual; they are uncombed, filthy, squalid, and haggard. It is said that they were often in the habit of throwing ashes on their heads and faces; and this mixing with their tears, seemed still farther to disfigure their faces. — So much pains will men take, and so much suffering will they undergo, and so nmch that is ridiculous will thev assume, to impose on God and men. But they deceive neither. God sees throush the flimsy veil. Human eyes can pierce a disguise so thin Hypocrites overact their part. Not having the genuine principles of piety at heart, they know no*> i.s proper cxpres-
tenan^e: for they disfigure their faces, that they may appear unto men " to fast. Verily I say unto you, They have their reward.
17 But thou, when thou fastest, anoint thine head, and wash thy | face • I
18 That thou appear not unto; men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
sion, and hence appear supremely contemptible ar.d abominable. Never shoT Id men exhibit outwardly more than they/eeZ; and never should they attempt to exhibit any thing for the mere sake of ostentation.
17. But thou, when thou fastest, anoint, &c. That is, appear as you do daily. Do not assume any new appearance, or change your visage or dress. The Jews and all neighboring naiiuns were much in the habit of washing and anointing their bodies. This washing was performed at every meal; and vvhere it could be effected, the head, or)ther parts of the body, was daily anointed with sweet or olive oil. In a warm climate, exposed to the great heat of the sun, this practice conduced much to health, preserved the skin smooth and tender, and afforded a most grateful sensation and odor. See Mark vii. 2, 3; James v. 14; Mark vi. 13; John xii. 3.
The meaning of this whole commandment is, when you regard it to be your duly to fast, do it as a tiling expressing deep feeling, or sorrow for sin; not by assuming unfclt gravity and moroseness, but in your ordinary dress and appearance; not to attract attention, but as an expression of feeling towards God, and he will approve and reward it.
19. Lay not up for yourselves trcatures, &c. Treasures, or wealth, among the ancients, consisted in clothes, or changes of raiment, as well as in gold, silver, gems, wine, lands, and oil. It meant an abimdance of any thing that ♦%'as held to be conducive to the ornament or comfort of life. As the Oricntalisig delighted much ill display, in ppk nand rust doth corrupt, and where thiev&s break through and steal:
20 But lay up for yourselves treasures in ' heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21 For where your treasure is, there will your heart be also.
22 The light of the body is the eye: '^ If therefore thine eye be single, thy whole body shall be ful* of light:
did equipage, and costly garments, their treasures in fact consisted much in beautiful and richly ornamented articles of apparel. See Gen. xlv. 22, where Joseph gave to his brethren changes of raiment; Josh. vii. 21, where Achan coveted and secreted a goodly Babylonish garment. See also Judges xiv. 12 This fact will account for the use of the word moth. When we speOikoi' wealth, we think at once of gold, and silver, and lands, and houses. When a Hebrew or an Orientalist spoke of wealth, he thought fir.-it of what would make display; and included, as an essential part, splendid articles of dress. The 7noth is a small insect that finds its way to clothes and garments, and destroys them. The moth would destroy their apparel, the rust their silver and gold; thus all their treasure would waste away.
20. Lay up treasures in heaven. That is, have provision made for your eternal fehcity. Do not e.xhaust your strength, and spend your days, in providing foi the life here, but let your cA?>/ anxiety be to be prepared for eternity. There nothing corrupts, nothing terminates, no enemies plunder or destroy. To have treasure in heaven is to possess evidence that its purity and joys will be ours. It is to be heirs of God, and joint heirs with Christ to an inheritance incorruptible, undefiled, and that fadclh not away. The heart, or affections, will of course be fixed on the treasure. To regulate the heart, it is therefore important that the treasure, or object of attachment, should be right.
whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
24 No man can serve two masters: " for either he will hate the a Lu.lG.13.
The sentiment stated in the preceding verses — the duty of fixing the affections on heavenly things — Jesus proceeds to ilhistrate by a reference to the eye. When the eye is directed singly and steadily towards an object, and is in health, or is single, every thing is clear and plain. If it vibrates, flies to different objects, is fi.xed on no one singly, or is diseased, nothing is seen clearly. Every thing is dim and confused. The man, therefore, is unsteady. The e;/e regulates the motion of the body. To have an object distinctly in view, is necessary to correct and regulate action. Rope-dancers, in order to steady themselves, fbc the eye on some object on the wall, and look steadily at that. If they should look dow7i on the rope or the people, they would become dizzy and fall. A man crossing a stream on a log, if he will look across at some object steadily, will bo in litilc danger. If he looks down on the dashing and rolling waters, he will become diz:?y, and fall. So Jesus says, in order that the conduct may be right, it is important to Hx the affections on heaven. Having the affections there — having the eye of faith single, steady, unwavering — all the conduct will be correspondent. ^ Single.. Steady, devoted to one object. Not confused, as persons' eyes are when they see double. IT Thy body shall be full of light. Your conduct will be regular and steady. All that is needful to direct the body is that the eye be fixed right. No o\)Acr light is required. So all that is needful to direct the soul and the conduct is, that the eye oi faith be fixed on heaven, that the affections bo there. IT If, therefore, the light that Is in thee, &c. The word light, here, signifies the mind, or principles of the soul. If this be dark, how great is that darl^ness! The meaning of ibis passage may be thus expressed: The light of the body, the guide and director, is the eye. All know how calamitous it is Khen that light is irregular or extin- ono, and love the other; or else hs will hold to the one, and despisf the other. Ye cannot * serve God and Mammon.
25 Therefore I say unto you, Take no thought * for your life,
guished, as when the eye is diseased or lost. So the light that is in us is the soul. If that soul is deb-ased by attending exclusively to earthly objects — if it is diseased, and not fixed on heaven — how much darker and more dreadful will it be than any darkness of the eye! Avarice darkens the mind, obscures the view, and brings in a dreadful and gloomy night over all the faculties.
24. No man can serve tivo masters, &,c. Christ proceeds to illustrate the necessity of laying up treasures in heaven from a well-known fact, that a servant cannot serve two masters at the same time. His affections and obedience would be divided, and he would fail altogether in his duty to one or the other. One he would love, and the other hate. To the interests of one he vvould adhere, the other he would neglect. This is a law of human nature. The supreme afl'ections can be fixed on only one object. So, says Jesus, the servant of God cannot at the same time obey him and be avaricious, or seek treasures supremely on earth. One interferes with the other, and one will be, and must be surrendered. ^ Blammon. Mammon is a Syriac word, a name given to an idol worshipped as the god of riches. It has the same meaning as Plutus among the Greeks. It is not known that the Jews ever formally worshipped this idol, but they used the word to denote wealth. The meaning is, ye cannot serve the true God, and at the same time be supremely engaged in obtaining the riches of this world. One must interfere with the other. See Luke xvi. 9—11.
25 — 34. Therefore I say unto you, take no thought, &c. The general design of this paragraph, which closes the chapter, is to warn his disciples against avarice and anxiety about the supply of their wants. This he docs by four ar gumcnts or considerations, expressing by unequalled beauty and force, the duty of depending for the things which
what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment 1 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?
wo naed on the providence of God. — Tho first is stated in the 25th verse: "Is not the Ufa more than meat, and die body than raiment?" In the beg^inning of the verse he charged his disciples to take no thought — that is, not to be anxious — about the supply of their wants. Ciod will take care of these. He has given life, a far greater blessing than meat; he has created the hody, o? far more consequence than raiment. Shall not he, who has conferred the greater blessing, be willing to confer the less? Shall not he, who has formed the body so curiously, and made such a display of power and goodness, see that it is properly protected and clothed? He who has displayed so great goodness as to form the body, and breathe into it the breath of life, will surely /oZZoH) up the blessing, and confer the smaller favor of providing that that body should be clothed, and that life preserved. '^ No thought. The word thought, when the Bible was translated, meant anxiety, and is so used frequently in old English authors. — Thus Bacon says, " Hawcis died with tho7tght and anguish before his business came to an end." As such it is here used by our translators, and it answers exactly to the meaning of the original. Like many other words, it has since somewhat changed its signification, and would convey to most readers an improper idea. The word anxiety would now exactly express the sense, and is exactly the thing against which the Saviour would guard us. See Luke viii. 14; xxi. 34. Phil. iv. 6. Thought about the future is right; anxiety, solicitude, trouble, is wrong. There is a degree o{ thinkivgTmA industry about the things of this life which is proper. See 1 Tim. V. 8; 2 Thess. iii. 10; Rom. xii. IL Hut it should not be our supreme concern; it siiould not lead to solicitude or anxiety; it should not take time that ought to be devoted to religion. "» For your life. For what will support your life. It Meat. This word here means food in general, as it does commonly in the Bible. We confine it now to animal food, or the food of animals. When the Bible was translated, it denoted all kinds of food, and is so used in the old English writers. It is one of the words which has changed its meaning since the translation of the Bible was made. ^ Eaime7it. Clothing.
26. Behold the fowls of the air. The second argument for confidence in the providence of God is derived from a beautiful reference to the fowls of hea ven. See, said the Saviour, see the fowls of the air: they have no anxiety about the supply of their w^ants; they do not sow or reap; in innumerable flocks they fill the air; they fill the grove with music, and meet the coming light of the morning with their songs, and pour their notes on the zephyrs of the evening, unanxious about the supply of their wants; yet how few die with hunger! how regularly are they fed from the hand of God! how he ftiinisters to their unnumbered wants! He sees their young " open wide their mouths, and " seek their meat at \\\3 hand," and how cheerfully and regularly are their necessities supplied! — You, said the Saviour to his disciples, you are of more consequence than they are; and shall God feed them in such numbers, and suffer you to want? It cannot be. Put confidence, then, in that Universal Parent that feeds all the fowls of the air, and fear not that he will also supply your wants. IT Better thanthey. Of more consequence. Your lives are of more importance than theirs, and God will therefore provide for them.
27. Which of you by taking thought. The third argument is taken from their extronne weakness and helplessness. With all your care you cannot increase your stature a single cubit. God has ordered your height. Beyond his appoiiUment your powers ar(! of no avail, and you can do nothing. So of raiment. He, by his providence, crdeva and arranges the;ircumstance3 of voui
thought can add one cubit unto his stature 1
28 And why take ye thonght for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
life. Beyojid that appointment of his providence, beyond his care for you, your efforts avail nothing. Seeing, then, that he alike orders your growth, and (he supply of your wants, how obvious ■s the duty ol depending on him, and of beginning all your efforts, feeling that He only can grant you the means of preserWng life! If One cuhit. The cubit was originally the length from the elbow to the end of the middle finger. The cubit of the scriptures is not far from twenty-two inches. Terms of length are often applied to life; and it is thought by many to be so here. — Thus, it is said, " Thou hast made my days as a handbreadth" (Ps. xx.\ix. 5); " Teach me the.■«e.\suri; of my days." Ps. x.x.xix. 4. In this place it is used to denote a smalllength. You cannot increase your stature even a cubit, or in the smallest degree. Compare Luke -xii. 26. 'i Stature. This word means height. The original word, however, means oflener age. John Lx. 21 — 23. In these places.t is translated age. If this be its meaning here, it denotes that a man cannot increase the length of his life at all. The atmost anxiety will not prolong it one hour beyond the time appointed for death. 28, 29. The fourth consideration is taken from the lilies of the valley. Watch the growing of the hly. It toils not, and it spins not. Yet night and day it grows. With a beauty which the most splendid monarch of the East never knew, it expands its blossom and fills the air with fragrance. Yet this beauty is of short continuance. Soon it w'ill fade, and the beautiful flower will be cut down and burned. God so little regards the bestowment of beauty and ornament as to give the highest adorning to this which is soon to perish. When he thus clothes a lily — a fair flower, soon to perish — will he be unmindful of his cliildren? Shall thei/ — dear to his heart and imbued with nnmortality -luck that which is proper for hem, and shall they in vain trust the God that iecks the lily of the valley? He will much more clothe you. ^ Even Solomon in all his glory. &,c. The common dress
29 And ye; T 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
of eastern kings was purple. But they sometimes wore white robes. See Esther viii. 15; Dan. vii. 9. It Ls to lliia that Christ refers. Solomon, says he, the richest and most magnificent king of Israel, was not clothed in a robe of so pure a white as the lily of the valley. 30. Is cast into the oven. The Jews had different modes of baking. In early times they frequently baked in the sand, warmed with the heat of the sun. They constructed also movable 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 following representation of i; is taken from Niebuhr.
ovsn, shall he not much more clothe you, O ye of little faith?
31 Therefore take no thought, " sayinCT, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed ]
32 (For after all these things
32, 33. For after all these things do the Gentiles seek. That is, those destitute of the true doctrines of rehgion, unacquainted with proper dependence on Divine Providence, mal\e it their chief anxiety thus to seeii food and raiment. But xjou, who have a Ivnowledge of your Father in heaven, who know that he will, provide for your wants, should not be an.xious. Seek first his kingdom; seek first to be righteous, and to become interested in his favor, and all necessary things will be added to you. God has control over all things, and he can give you that which you need. He will give you that which he deems best for you. H Take no thought, &-C. That is, no anxiety. Commit your way to God. The evil, the trou- Dle, the anxiety of each day as it comes, •s sufficient without perplexing the mind with restless cares about another day. It is wholly uncertain whether you li\-e to see that day. If you do, it will bringits own trouble; and it will also bring the proper supply of your wants. God will be the same Father then as to-day, and will make then, as he does now, proper provision for your wants, "il The morrow shall lake thought. The morrow shall have anxieties and cares of its own, but it shall also bring the proper provision for those cares. Though you shall have wants, yet God will provide hi them as they occur. Do not, therefore, increase the cares of this day by borrowing trouble respecting the future. Do your duty faithfully now, and depend on the mercy of God and his divine help for the troubles which are yet to come.
Ist. Christ has here forcibly taught the necessity of charity, of prayer, and uf all religious duties.
2d. We see the necessity of sinceriy and honesty in our religious duties. Vhey are not done to be seen of men.
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.
If they are, they cannot be performed acceptably. God looks on the heart, nor is it possible to deceive him. And of what avail is it to deceive men? How poor and pitiable is the reward of a hypocrite! How contemptible the praise of men when God is displeased! How awful the condition beyond the grave!
3d. Christ has here, in a particular manner, urged the duty of prayer. He has given a model for prayer. Nothing can equal this composition in simplicity, beauty, and comprehensiveness. At the same time that it is so simple that it can be understood by a child, it contains the expression of all the wants of man at any age, and in every rank.
The duty of prayer is urged by every consideration. None but God can provide for us; none but he can forgive, and guide, and support us; none but he can bring us into heaven. He is ever ready to hear us. The humble he sends not empty away. Those who ask, receive; and they who seek, find. How natural and proper, then, is prayer! How strange that any can. live, and not pour out their desires to God! How strange that any are willing to go to eternity with this sad reflection, ' I have gone through this world, spent my probation, wasted my strength, and am dying, and have never prayed!' How awful will be the reflection of the soul through all eternity, ' I was offered eternal life, but I never asked for it. I lived from day to day, and from year to year, in God's world; breathed his air, rioted in his beneficence, forgot his goodness, and never once asked him to save my soul!' Who will be to blame if the prayerless soul is lost?
Secret and family prayer should be daily. We daily have the same necessities, are exposed to the same danjjers, tread on the borders of il s same heaven or hell How should 'he voice of
31 Take therefoie no thought for the morrow; for the morrow shall take thought for the things of it-
praise and praye; go up as incense in the morninw, and nse as a rich perfume in the shades of each evening! What more lovely object than one, in the bloom of health and the dew of youth, bending with leverence before the King of iieaven, seeking forgiveness, peace, guidance and life! And what a strange, misguided, and piteous object is a soul that never prays!
4th. Forgiveness is essential in prayer. If we come to God harboring malice, and unwilling to forgive, we have his solemn assurance that we shall not be ourselves forgiven.
5th. Avarice is alike foolish, and an insult to God. Vs. 19 — 24. It is the parent of many foolish and hurtful lusts. It alienates the affections from God, produces envy of another's prosperity, leads to fraud, deception, and crime, to obtain wealth, and degrades the soul. Man is formed for nobler pursuits than the mere desire to be rich. He lives for elerniiy, where silver will not be needed, and where gold will be of no value. That eternity is near; and though we have wealth hke Solomon, and though we be adorned as the lily, yet like Solomon we must soon die, and like the lily our beauty will soon fade. Death will lay us alike low; ihe rich and the poor will sleep together; and the worm will feed no more sweetly on the unfed and unclothed son of poverty, than on the man clothed in fine linen, and the daughter of beauty and pride. As avarice is moreover the parent of discontent, he only that is contented with the allotments of Providence, and is not restless for a change, is happy. After all, this is the true source of enjoyment. Anxiety and care, perple.xity and disappointment, find their way more readily to the mansions of the rich than the cottages of the poor. It is the mind, not mansions, and gold, and adorning, that sfiyes ease. And he that is content with his situation will " smile upon liis etool, while Alexander weeps upon the throne of the world."
garded by God! He gives it to the lily, and in a day it fades and is gone. He gives it to the wings of the butterfly, and soon it dies and its beauty is forgotten. He gives it to the flowers of the spring, soon to fall; to the leaves of the forest, soon to grow yellow and decay in the autumn. How many flowers, hlies, and roses, does he cause to blossom in solitude, where no man is, where they '' waste their sweetness on the desert air." How many streams ripple in the wilderness, and how many cataracts, age after age, have poured their thunders on the air, unheard and unseen by mortals! So little does God think of beauty. So the human form and " face divine." How soon is that beauty marred; and, like the lily, how soon is its last trace obliterated! In the cold grave, among the undistinguished multitudes of the dead, who can tell which of all the mouldering host was blessed with a lovely "set of features or complexion?" Alas! all has faded like the morning flower. How vain then, to set the afleclions on so frail a treasure!
7th. We see the duty and privilege of depending for our daily v.-anis on the bounties of Providence. Satisfied with the troubles of to-day, let us not add to those troubles by anxieties about tomorrow. The heathen, and they who know not God, will be anxious about the future. But they who know him, and have caught the spirit of Jesus, may surely trust him for the supply of their wants. The young lions do roar, and seek their meat at the hand of God. Ps. civ. 21. The fowls of heaven are daily supplied. Shall man only, of all j the creatures, vex himself, and be filled with anxious cares about the future? Rather, like the rest of the creation, let us depend on the aid of the universal Parent, and feel that He who hears tho young ravens which cry, will also supply our necessities.
8th. Especially is the remark of value in reference to those in early life. Life is a stormy ocean. Over that ocean no being presides but God. He holds the winds in hia hands, and car
2 For with what judgnient ye judge, ye shall be judged; and with what measure ye mete, * it shall be measured to you again.
(ill their bowlings, and calm the heaving billows. On that ocean the young have just launched their frail bark. Daily they will need protection; daily they will need supphes; daily be in danger, and exposed to the rolling of the billows, that may engulph them for ever. Ignorant, inexperienced, and in danger, how should they look to God to guide and aid them! Instead of vexing themselves with anxious cares about the future, how should they place humble reliance on God! Safe in his hand, we shall outride the storm, and come to a haven of peace. He will supply our wants if we trust him, as he does those of the songsters of the grove. He will be the guide of our youth, and the strength of our manhood. If we seek him, he will be found of us. If we forsake him, he will cast us off for ever. 1 Chron. xxviii. 9.
9th. From all this, how evident is the propriety of seeking first the kingdom of God! First in our affections, first in the objects of pursuit, first in the feelings and associations of each morning, be the desire and the aim for heaven. Having this, we have assurance of all we need. God, our Father, will then befriend us; and in life and death all will be well.
1. Judge not, &c. This command refers to rash, censorious, and unjust judgment. See Rom. ii. 1. Luke;vi. 37) explains it in the sense of co7idemning. Christ does not condemn judging as a magistrate, for that, when according to justice, is lawful and necessary. Nor does he condemn our forming an opinion of the conduct of rjtliers, for it is impossible not to form an opinion of conduct that we know to be evil. But what he refers to, is a habit of forming a judgment hastily, harshly, and without an allowance for every palhating circumstance, and of
mote that is in thy biother's eye, but considerest not the beam that is in thine own eye"?
4 Or how wilt thou say to thy brother, Let me pull out the mole out of thine eye: and, behold, a beam h in thine own eye %
5 Thou hypocrite, first cast oul
expressing such an opinion harshly and unnecessarily when formed. It rather refers to private judgment than judicial, and perhaps primarily to the habits of the scribes and Pharisees.
2. With what judgment, &c. This was a proverb among the Jews. It ex pressed a truth; and Christ did not hesitate to adopt it as conveying lua own sentiments. It refers no less to the way in which men will judge of us, than to the rule by which God will judge us. See 2 Sam. xxii. 27; Mark iv.*24; James ii. 13. ^ Mete. Mea sure. You shall be judged by the same rule which you apply to others.
3. And why beholdest thou the mote, &c. A mote signifies any light substa7tce, as dry chaff, or fine spires of grass or grain. It probably most usually signified the small spicules or beard on a head of barley or wheat. It ia thus placed in opposition to the word beam. ^ Beam. This word here signifies a large piece of squared timber. The one is an exceedingly small object, the other a large one. The meaning is, that we are much more quick and acute to judge of small ojfences in others, than of much larger ojfnices in ourselves. Even a very small object that should hinder the vision of another, we should discern much more quickly than a much larger one in our own sight. This was also a proverb in frequent use among the Jews, and the same sentiment was common among the Greeks, and deserves to be expressed in every language.
5. Thou hypocrite, first cast out, &c. Christ directs us to the proper way of forming an opinion of others, and of reproving and correcting them. By first amending our own faults, or casting the beam out of our eye, we can co^i.tist enlly advance to correct the faults oi others. There will then be no hypocrisy in our conduct. We shall also see the beam " out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
6 Give not that which is holy unto the doos, neither ' cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
7 Ask, and it shall be given you, • seek, and ye shall find; knock, and it shall be opened unto you:
clearly to do it. The beam, the thing that obscured our sight, will be removed; and we shall more clearly discern the small object that obscures the eight of our brother. The sentiment is, that the readiest way to judge of the imperfections of others is to be free from greater ones ourselves. This qualifies us for judging, makes us candid and consistent, and enables us to see things as they are, and to make proper allowances for frailty and imperfection.