Commentaires bibliques

Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in their expositions of the law (that was called their leaven, Mt 16:12), comes in this chapter to warn them against their corrupt practices, against the two sins which, though in their doctrine they did not justify, yet in their conversation they were notoriously guilty of, and so as even to recommend them to their admirers: these were hypocrisy and worldly-mindedness, sins which, of all others, the professors of religion need most to guard against, as sins that most easily beset those who have escaped the grosser pollutions that are in the world through lust, and which are therefore highly dangerous. We are here cautioned, I. Against hypocrisy; we must not be as the hypocrites are, nor do as the hypocrites do. 1. In the giving of alms, Mt 6:1-4. 2. In prayer, Mt 6:5-8. We are here taught what to pray for, and how to pray (Mt 6:9-13); and to forgive in prayer, Mt 6:14,15. 3. In fasting, Mt 6:16-18. II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites, Mt 6:19-24. 2. In our cares, which is the disquieting sin of many good Christians, Mt 6:25-34.

Of alms-giving, Matthew 6:1-5. Of prayer, Matthew 6:6-8. The Lord's prayer, or model according to which Christians should pray, Matthew 6:9-13. Of forgiveness, Matthew 6:14, Matthew 6:15. Of fasting, Matthew 6:16, Matthew 6:17. Of laying up treasures, Matthew 6:18-21. Of the single eye, Matthew 6:22, Matthew 6:23. The impossibility of serving two masters, Matthew 6:24. Of contentment and confidence in the Divine providence, Matthew 6:25-32. Directions about seeking the kingdom of God, Matthew 6:33, Matthew 6:34.

Ch. 5–7. Sermon on the Mount

It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or Metanoia, showing its conditions; and about the Kingdom or Basileia, showing its nature, legislation, and privileges.

The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.

In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment Again, instead of curses there are blessings, instead of penalties, reward.

Two questions are raised in regard to the Sermon on the Mount (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?

It is probable that the answer should be in the affirmative to each question. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. (c) The objection that some of the sayings are found in a different connection in St Luke’s Gospel cannot have great weight. For it is more than probable that our Lord repeated on many occasions various portions of His teaching. 2. (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. (c) The “mount” and the “plain” are not necessarily distinct localities. The plain is more accurately translated “a level place,” a platform on the high land. (d) The place in the order of events differs in St Luke, but it is probable that here as well as elsewhere St Matthew does not observe the order of time.

Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?

The following analysis may be of use in showing the connection.

A. The Subjects of the Kingdom, Matthew 5:3-16.

(1)  Their character and privileges, Matthew 5:3-12.

(2)  Their responsibility, Matthew 5:13-16.

B. The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.

(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.

(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.

C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.

CHAPTER 6.

THE SERMON CONTINUED.

From Scribe law, the main theme of Matthew 6:21-34, the Teacher passes to speak of Pharisaic practice.

CHAPTER 6

Matthew 6:1. After προσέχ. Tisch. inserts δέ, no doubt only in conformity with L Z א, Curss. Verss.; yet correctly, inasmuch as δέ would be readily omitted from its coming immediately after the syllable TE, and from its reference not being noticed.

δικαιοσύνην] Elz. Matth. Scholz have ἐλεημοσύνην, against B D א, 1, 209, 217, It. (Brix. excepted) Vulg. Or. and some other Fathers. A false gloss.

Matthew 6:4. αὐτός] not found in B K L U Z א, Curss. Vulg. It. Copt. Syrcur and several Fathers. It seemed superfluous, and was accordingly omitted, and that all the more readily that it is likewise wanting in Matthew 6:6; Matthew 6:18. Cancelled by Fritzsche, Lachm. and Tisch. 8.

σοι] Elz. Griesb. Matth. Scholz add ἐν τῷ φανερῷ, which is not found in B D Z א, Curss. Codd. gr. in Aug. Syrcur Copt. Vulg. and several Fathers. Also in the case of Matthew 6:6, the testimonies in favour of omitting are essentially the same; while, as regards Matthew 6:18, the testimony for excluding is far more decided. It should be retained in Matthew 6:4; Matthew 6:6, but in Matthew 6:18 it is an interpolation, and ought to be deleted.[418]

Matthew 6:5. προσεύχῃ, οὐκ ἔσῃ] Lachm. and Tisch.: προσεύχησθε, οὐκ ἔσεσθε, after B Z, 1, 22, 116, Copt. Sahid. Aeth. Goth. It. Vulg. Or. Chrys. Aug. Correctly; the singular was occasioned by the use of that number in what precedes and follows. א has προσεύχῃ οὐκ ἔσεσθε; see, however, Tisch. on Cod. א.

Matthew 6:12. ἀφίεμεν] D E L Δ Π, 157, 253, Ev. 26 : ἀφίομεν; B Z א*, 1, 124 (on the margin), Harl. For. Or. Nyss. Bass.: ἀφήκαμεν. So Lachm. and Tisch. The latter is to be adopted. The reading of the Received text and ἀφίομεν are from Luke 11:4, into which, again, as quoted in Origen (once), ἀφήκαμεν has found its way from our present passage.

Matthew 6:13. πονηροῦ] Elz. Matth. add the doxology: ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δόξα εἰς τοὺς αἰῶνας, Ἀμήν. Against a preponderance of testimony, and contrary to the whole connection with Matthew 6:14 f. A very old (Syr.) addition from the liturgy; one, however, that has assumed a variety of forms.

Matthew 6:15. τὰ παραπτ. αὐτῶν] is correctly deleted by Tisch. It is wanting in D א, Curss. Vulg. It. Syr. Aug., and how easy was it mechanically to insert it as a supplement from Matthew 6:14!

Matthew 6:18. σοι] Elz. Fritzsche add ἐν τῷ φανερῷ; see on Matthew 6:4.

Instead of κρυπτῷ, Lachm. and Tisch., in both instances, have κρυφαίῳ, after B D א, 1, 22; correctly, seeing that κρυπτῷ is the common reading, and derived from Matthew 6:4; Matthew 6:6.

Matthew 6:21. Instead of ὑμῶν, B א, 1, 128, and important Verss. and Fathers, have σου both times, which Griesb. has recommended, and Fritzsche, Lachm. Tisch. have adopted. Correctly; ὑμῶν is taken from Luke 12:34.

Matthew 6:22. After the first ὀφθαλμός Lachm. has σου, only after B, Vulg. Aeth. Codd. It. Or. Hil. Taken from the one which fallows. Then in what comes next Lachm. places the ᾖ immediately after οὖν, only according to B. In א and several Verss. and Fathers οὖν is omitted; deleted by Tisch. 8, against decisive testimony. Coming as it does after ἐάν, it might easily be left out through an oversight on the part of the transcriber.

Matthew 6:25. καὶ τί] Fritzsche, Lachm. ἢ τί, according to B, Curss. and a few Verss. and Fathers. Too inadequate testimony. א Curss. Verss. and Fathers, who are followed by Tisch. 8, omit καὶ τί πίητε altogether. In conformity with Luke 12:22.

Matthew 6:28. Instead of αὐξάνει, κοπιᾷ, and νήθει, Lachm. and Tisch. have the plurals, after B א, Curss. Ath. Chrys. Correctly. See Luke 12:27. Likewise in Matthew 6:32, where Lachm. and Tisch. have ἘΠΙΖΗΤΟῦΣΙΝ, the sing, is used to conform with Luke 12:30.

Matthew 6:33. Τ. ΒΑς. Τ. ΘΕΟῦ Κ. Τ. ΔΙΚΑΙΟς. ΑὐΤΟῦ] Lachm.: Τ. ΔΙΚΑΙΟς. ΚΑῚ ΤῊΝ ΒΑΣΙΛΕΊΑΝ ΑὐΤΟῦ, only after B. In א, Τ. ΘΕΟῦ is wanting; and its omission, in which Tisch. 8 concurs, is favoured by the testimony of the reading in B. Several Verss. and Fathers also leave out Τ. ΘΕΟῦ, which, as being a supplement, ought to be deleted. The testimony is decisive, however, in favour of putting Τ. ΒΑς. first.

Matthew 6:34. ΤᾺ ἙΑΥΤῆς] Lachm. and Tisch. have merely ἙΑΥΤῆς, according to important. testimony. Correctly; from the genitive not being understood, it was attempted to explain it by means of ΤΆ, and in other ways (ΠΕΡῚ ἙΑΥΤῆς, ἙΑΥΤΉΝ, ἙΑΥΤῇ).

[418] Lachm. and Tisch. have deleted ἐν τῷ φανερῷ in all the three passages; in ver. 18 it is also erased by Griesb. Matth. and Scholz.

SERMON ON THE MOUNT--continued.

Mt 6:1-18. FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS.

General Caution against Ostentation in Religious Duties

(Mt 6:1).

1. Take heed that ye do not your alms--But the true reading seems clearly to be "your righteousness." The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favor of "righteousness." The subject of the second verse being "almsgiving" that word--so like the other in Greek--might easily be substituted for it by the copyist: whereas the opposite would not be so likely. But it is still more in favor of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the discourse, inculcating unostentatiousness in all deeds of righteousness--Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this righteousness; whereas, if we read, "Do not your alms," &c., this first verse will have no reference but to that one point. By "righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features--in opposition to traditional perversions of it--it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven"

(Mt 5:20).

To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times"

(Ps 106:3).

It refers to the actings of righteousness in the life--the outgoings of the gracious nature--of which our Lord afterwards said to His disciples, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples"

(Joh 15:8).

before men, to be seen of them--with the view or intention of being beheld of them. See the same expression in

Mt 5:28.

True, He had required them to let their light so shine before men that they might see their good works, and glorify their Father which is in heaven

(Mt 5:16).

But this is quite consistent with not making a display of our righteousness for self-glorification. In fact, the doing of the former necessarily implies our not doing the latter.

otherwise ye have no reward of your Father which is in heaven--When all duty is done to God--as primarily enjoining and finally judging of it--He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of--God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.

Take heed that ye do not your alms - The word "alms" here denotes liberality to the poor and needy. In the margin, as in the best editions of the Greek it is "righteousness;" either referring to almsgiving as eminently a righteous act, or more probably including all that is specified in this and the following verses - almsgiving, prayer, fasting, Matthew 6:2-18. 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 directions how to do it. It is the nature of religion to help those who are really needy; and a real Christian does not wait to be "commanded" to do it, but only asks for the opportunity. See Galatians 2:10; James 1:27; Luke 19:8.

Before men ... - Our Lord does not require us never to give alms before people, but only forbids our doing it "to be 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 Matthew 5:16.

Otherwise - If your only motive for doing it is to be seen by people, God will not reward you. Take heed, therefore, that you do not do it to be seen, "otherwise" God will not reward you.