Bibelkommentare

Matthew 6:1. Take heed that ye do not your alms, &c. — As some copies and very ancient versions read δικαιοσυνην, righteousness, instead of ελεημοσυνην, alms-deeds, and several of the fathers quote the passage so, “I choose, with Beza,” says Dr. Doddridge, “to follow that reading; because it prevents the appearance of a tautology in the following words, and makes this verse a general and very proper introduction to the remaining part of the section, in which the caution is branched out into the particular heads of alms, prayer, and fasting.” The doctor therefore reads, Take heed that ye practise not your righteousness, in which interpretation of the clause, and for similar reasons, he is followed by Dr. Campbell. The verse is a general caution against vain glory in any of our good works, all which are here summed up together in the comprehensive word, righteousness. This general caution our Lord applies, in the sequel, to the three principal branches of it, relating to our neighbour, Matthew 6:2-4; to God, Matthew 6:5-6; and to ourselves, Matthew 6:16-18. Before men to be seen of them — Barely the being seen, while we are doing any of the things hereafter mentioned, is a circumstance purely indifferent; but the doing them with a view to be seen and admired, this is what our Lord condemns.

Matthew 6:2-4. Therefore, &c. — The caution is so important, that our Lord illustrates it in various particulars. When thou doest thine alms — Exercisest thy charity by performing works of mercy; do not sound a trumpet before thee, as the hypocrites do — From this it would appear that, in our Lord’s time, persons who affected the reputation of being extremely charitable, sometimes sounded a trumpet when they distributed their alms, on pretence, no doubt, of calling together the poor to receive them, while their real intention was to proclaim their own good works, and receive glory of men. Wherefore, as his disciples were to do no work of charity from the motive of vanity, he absolutely forbade this custom of the hypocrites. Verily, I say unto you, they have their reward — All they will have; for they shall have none from God. Let not thy left hand know what thy right hand doeth — A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, 1st, with the doing it at all; 2d, with the doing it in the most effectual manner. And never speak of it afterward, unless there be good reasons for making it known. That thine alms may be in secret — May be known to none but God, whose glory thou must have in view in all thy works, whether of piety, justice, or charity, and whose will it must be thy intention to obey in all things. And thy Father, which seeth in secret — Who knows every circumstance of mews most retired and private actions; himself shall reward thee openly — Viz., before men and angels, at the day of final judgment. For, though it be true, as Grotius here observes, that God often visibly rewards the charitable actions of pious persons, performed from true love to him, with temporal blessings in this life; yet will he chiefly do it in the sight of men and angels in the world to come. See Matthew 25:34; Luke 14:14.

Matthew 6:5-6. When thou prayest — Which, if thou art my disciple indeed, thou wilt often do: thou shalt not be as the hypocrites — Praying out of vain ostentation. For they love to pray standing in the synagogues — In the sight of numbers of people. Of the synagogues see note on Matthew 4:23. And in the corners of the streets — Where several ways meet, that they may be seen of men — May be beheld by many, and admired as persons of singular piety. Verily, they have their reward —

This admiration of those that observe them, is all the reward they ever shall have. But thou, when thou prayest — And dost not intend to use a social, but a private means of grace, enter into thy closet — Or any other retired apartment; and when thou hast shut thy door — To prevent interruption, and to exclude spectators, pray to thy Father which is in secret — Perform the duty without noise or show, by which it will appear that thou art influenced by a principle of true piety, by the fear or love of God, and a regard to his will and glory. It must be observed, that Christ does not here condemn all prayer made in places of public worship, seeing both he and his disciples often prayed with the Jews in the synagogues, Luke 4:16; nor any public devotions in the house of God; but, speaking only here of private prayer, he would have that performed agreeably to the nature of it, and so in secret; and condemns them only who affected to do that duty in public places, that others might take notice of them, and regard them as devout religious persons for so doing.

Matthew 6:7-8. When ye pray, use not vain repetitions — A multiplicity of words without meaning, or uttered without seriousness, reverence for God, sincerity, or faith. The original word, βαττολογησητε, is derived from βαττος, a stutterer, or foolish talker, and λογος, speech. The former word was the name of a certain prince of the Cyrenæans, who was a stammerer, and also of a babbling foolish poet, who frequently repeated the same things, and whose rhapsodies were full of tautologies. Our interpretation of the words, Use not vain repetitions, Dr. Campbell thinks is too confined, and does not include all that is meant to be signified by our Lord’s expression, which, he says, comprehends “every thing, in words, that may justly be called vain, idle, or foolish.” The word πολυλογια, much speaking, applied to the same fault in the latter part of the verse, is a further elucidation of its meaning. As the heathen do — When invoking their false gods: for they think they shall be heard — In the prayers which they address to them; for their much speaking — Thus we find the priests of Baal crying from morning till noon, O Baal, hear us. Hence it appears, partly at least, what the repetitions were which Christ forbade his disciples to use in their prayers, namely, such as proceeded from an opinion that they should be heard for their much speaking, after the manner of the heathen. This opinion, implying a denial of the power, or the knowledge, or the goodness of God, is highly injurious to him; and therefore repetitions in prayer, flowing from it, are highly culpable, as also is the repeating of any words without meaning them, or the expressing in words any petitions or thanksgivings which do not proceed from the heart. Therefore, we should be extremely careful, in all our prayers, to mean what we say, and to desire what we ask, from the very bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are very common, and a principal cause why so many who profess religion are a disgrace to it. Indeed, all the words in the world, however well chosen and uttered in prayer, are not equivalent to one holy desire; and the very best prayers are but vain repetitions, if they are not the language of the heart. But let it be observed, on the other hand, that repetitions proceeding from a deep sense of our wants, and a vehement desire of divine grace, and the spiritual blessings flowing therefrom, or connected therewith, are by no means prohibited here by the Lord Jesus, otherwise indeed he would condemn his own practice, Matthew 26:39-44. For your Father knoweth what things ye have need of before you ask him — We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is to produce such a disposition in us; to exercise our dependance on God; to increase our desire of the things we ask for; to make us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.

Matthew 6:9. After this manner pray ye — He who best knew what we ought to pray for, and how we ought to pray; what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory, and full exercise of our devotions. By the expression ουτως, thus, or after this manner, our Lord could not mean that his disciples were to use the words of this prayer in all their addresses to God, for in the Acts and Epistles we find the apostles praying in terms different from this form; but his meaning is, that we must frame our prayers according to this model, and that in respect both of matter and manner; that we must pray for the things here mentioned, and often in these very words.

This prayer, it must be observed, consists of three parts; the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us that faith, humility, and love of God and man, with which we are to approach God in prayer.

Our Father which art in heaven — Almighty God has a peculiar right to the title of Father, as from every creature, so particularly from mankind, being the father of their spirits, Hebrews 12:9, the maker of their bodies, and the continual preserver of both: and he is in a yet higher sense the father of his believing and obedient people, whom he adopts into his family, regenerates by his grace, and restores to his image: so that, partaking of his nature, they become his genuine children, and can with holy boldness call him their father. Being, in this sense, made his children, we are here directed to call him our father, in the plural number, and that even in secret prayer, to put us in mind that we are all brethren, and that we ought to love one another with pure hearts fervently, praying not for ourselves only, but for others, and especially for our brethren in Christ, that God may give them likewise the blessings requested in this divine prayer. The words, which art in heaven, do not confine God’s presence to heaven, for he exists everywhere; but they contain a comprehensive, though short description of his divine glory, of his majesty, dominion, and power; and distinguish him from those whom we call fathers on earth, and from false gods, who are not in heaven, the region of bliss and happiness; where God, who is essentially present through all the universe, gives more especial manifestations of his presence to such of his creatures as he has exalted to share with him in his eternal felicity. Hallowed be thy name — The name of God is a Hebraism for God himself, his attributes, and his works. To sanctify a thing is to entertain the highest veneration for it, as true, and great, and good, and to manifest that veneration by our dispositions, words, and actions. Thus it is used 1 Peter 3:15; Isaiah 8:13. The meaning of this first petition, therefore, is, May thy existence be universally believed; thy perfections revered, loved, and imitated; thy works admired; thy supremacy over all things acknowledged; thy providence reverenced and confided in. May we, and all men, so think of thy divine majesty, of thy attributes, words, and works, and may we and they so express our veneration of thee, and subjection to thee, that thy glory may be manifested everywhere, to the utter destruction of all idolatry, sin, and misery. “The phraseology of this and other prayers recorded by the inspired writers, wherein the worshippers addressed God in the singular number, saying, thou, and thy, is retained by all Christians among us, with the highest propriety, as it intimates their firm belief that there is but one God, and that there is nothing in the universe equal or second to him, and that no being whatever can share in the worship which they pay him.” — Macknight.

Matthew 6:10. Thy kingdom come — This cannot with propriety be understood of that general kingdom, by which God ruleth over all the world, that being always come, and not capable of any amplification. But the kingdom of God under the Messiah, to be set up, enlarged, and perfected by the preaching of the gospel, and the exercise of Christ’s kingly power, is evidently here intended; even that kingdom which the Jews thought would immediately appear, Luke 19:11; which the pious among them expected and waited for, Luke 2:38; Mark 15:43; which both the Baptist and our Lord announced as at hand, chap. Matthew 3:2; Mark 1:15; and which Christ, in this chapter, Matthew 6:33, directs his followers to seek, in preference to all other things; and here to pray for. This kingdom of God is twofold, namely, his kingdom of grace and his kingdom of glory; the coming of both which we may be well understood to mean, when we put up this petition; desiring, 1st, that we and all men may receive the kingdom of divine grace into our hearts, and that God may reign in and over us in such a manner, that we may be his willing and loyal subjects; 2d, that, in order thereto, it would please him to give success to his gospel in all parts of the earth; that he would enlarge the borders of his Church, and bring all nations within the pale of it; and, where it is already established, that he would proceed by his grace more and more to destroy the power of sin, and the dominion of Satan; and to implant his fear and love in the hearts of all his professing people; that thus, 3d, his eternal and glorious kingdom may also be enlarged, the number of his saints be accomplished, and the blessed time come when we shall all be translated into his heavenly kingdom, when, all other powers and dominions being done away, God alone shall be exalted, and rule for ever and ever.

Thy will be done in earth, as it is heaven — It is justly observed by Dr. Whitby, that we do not pray in this petition that God may do his own will, nor that the will of his providence may be done upon and respecting us, but that, in consequence of the coming of his kingdom of grace, in the sense above explained, we, and all men, with as much readiness, alacrity, and perfection, as the imperfection of human nature will admit of, may yield obedience to his wise, holy, and good will, however made known to us, whether by revelation, natural conscience, or the dispensations of providence; and may imitate the blessed angels in a sincere, ready, constant, persevering compliance with it: and that, in order to this end, he would vouchsafe us those aids of his Spirit whereby our understanding may be enlightened, rightly to discern what is his good and acceptable will, and our wills and affections powerfully inclined, and all our executive faculties so strengthened, that we may sincerely, readily, and cheerfully perform such obedience.

Matthew 6:11. Give us this day our daily bread — As the original word, επιουσιον, here rendered daily, is not found anywhere else; neither in the LXX. nor in any Greek author, nor in any other part of the New Testament, save in the parallel passage in Luke, commentators differ in their interpretation of it. That given by Theophylact, one of the most approved of the Greek fathers, seems the best: “Bread sufficient for our sustenance or support:” which is the sense in which the word is understood by Chrysostom, and in Etymol. Magna, where it is explained thus: ο επι

τη ουσια ημων αρμοζων, “that which is sufficient to our life;” or what will strengthen us from day to day for serving God with cheerfulness and vigour. Thus, also, Mr. Mede interprets the expression. The Latin version, in Jerome’s time, had panem quotidianum, daily bread, which our translators have copied, because in the parallel passage, Luke 11:3, το καθ’ ημεραν, day by day, is joined with επιουσιον. Daily bread, it must be observed, according to the Hebrew idiom, signifies the whole provision of the table, see Genesis 18:5; and here it includes raiment also, and every thing necessary to life. “Since, therefore, we are not allowed to ask provision to gratify a luxurious appetite, but only the necessaries of life, and that not for many years, but from day to day, the petition forbids anxious cares about futurity, and teaches us how moderate our desires of worldly things ought to be. And whereas, not the poor only, whose industry all acknowledge must be favoured by the concurrence of Providence to render it successful, but the rich are enjoined to pray for their bread, day by day, it is on account of the great instability of human affairs, which renders the possession of wealth absolutely precarious; and because, without the divine blessing, even the abundance of the rich is not of itself sufficient so much as to keep them alive, far less to make them happy.” Indeed, the petition teaches all men to exercise an humble dependance on Divine Providence for the most necessary supplies, be their possessions or abilities ever so great. It may be observed further here, that Erasmus, Heylin, and many others, following the fathers, understand it in a spiritual sense also. Bread, says Heylin, here signifies, “all things needful for our maintenance; the maintenance of the whole man, both body and soul; for each of these have their proper sustenance; to one belongs the natural bread, to the other the spiritual, and both are included in this petition.”

Matthew 6:12. And forgive us our debts, &c. — The suffering of punishment for transgressing God’s laws is a debt which sinners owe to the divine justice; and “when we ask God, in prayer, to forgive our debts, we beg that he would be mercifully pleased to remit the punishment of our sins, particularly the pains of hell; and that, laying aside his displeasure, he would graciously receive us into favour, and bless us with eternal life. In this petition, therefore, we confess our sins, and express the sense we have of their demerit, namely, that they deserve condemnation and wrath from God, than which nothing can be more proper in our addresses to him. The condition on which we are to ask forgiveness is remarkable. Forgive us, as we forgive. We must forgive others in order to our being forgiven ourselves, and are allowed to crave from God only such forgiveness as we grant to others; so that if we do not pardon our enemies, we, in this fifth petition, seriously and solemnly beg God to damn us eternally!” — Macknight.