Matthew 6:8 Comentariu

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, Mat 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 (Mat 6:1-4). 2. In prayer (Mat 6:5-8). We are here taught what to pray for, and how to pray (Mat 6:9-13); and to forgive in prayer (Mat 6:14, Mat 6:15). 3. In fasting (Mat 6:16-18). II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites (Mat 6:19-24). 2. In our cares, which is the disquieting sin of many good Christians (Mat 6:25-34).

Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c. which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms "righteousness": and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides (f) gives is as follows, who observes: that "we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; as it is said, in Gen 18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pro 16:19. Nor shall Israel be redeemed, but by alms, according to Isa 1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.'' Now this work, or duty, they magnify at a very great rate: not content to say (g), that "he that does alms, does that which is more excellent than all offerings;'' they further affirm (h), that "giving of alms and beneficence , "are equal to the whole law";'' or, it is all one as if a man performed the whole law. Moreover, they give (i) out, "that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell".'' Yea, they reckon that this gives a right and title to eternal life (k). "He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is , "a perfect righteous man".'' Or, as elsewhere (l) expressed, "let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.'' Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them, otherwise, ye have no reward of your Father, which is in heaven. You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own. When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises. (f) Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. (g) T. Bab. Succa, fol. 49. 2. (h) T. Hieros. Peah, fol. 15. 2, 3. (i) T. Bab. Gittin, fol. 7. 1, 2. (k) T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. (l) T. Bab. Pesachim, fol. 8. 1, 2.

Be not ye therefore like unto them,..... Do not be imitators of them, and follow their ways, who have only the dim light of nature to guide them; it would be shameful in you to do as they do, when you have a divine revelation for your direction; and especially, because your Father knoweth what things ye have need of before ye ask him; and therefore have no need to make use of many words, or much speaking, or long prayers. The omniscience of God is a considerable argument, and a great encouragement to prayer; he knows our persons and our wants before hand; and as he is able to help us, we have reason to believe he will; especially since he stands in the relation of a Father to us.

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

Since, however, the Lord, the Foreseer of human necessities, said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; " and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right-after beginning with the legitimate and customary prayers as a foundation, as it were-of rearing an outer superstructure of petitions, yet with remembrance of the Master's precepts.

Then He speaks even the very words of the prayer. "When ye pray," saith He, "use no vain repetitions, even as the heathen do." You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them "that hunger after righteousness." But touching prayer, He adds somewhat over and above; "not to use vain repetitions." And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of "vain repetition:" as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us. "For He knoweth," saith He, "what things ye have need of." And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, "continuing instant in prayer." And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; and by that of the friend, who came late at night time, and roused the sleeper from his bed, not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He doth not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, "They think that they shall be heard for their much speaking." "For He knoweth," saith He, "what things ye have need of." And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of thy sins.

On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.

(V. 8.) For your Father knows what you need before you ask him. So you will pray like this. In this place, a certain heresy arises, as well as a perverse doctrine of philosophers, who say: If God knows what we pray for, and before we ask, he knows what we need, then we speak in vain to the one who knows. To these it must be briefly answered, we are not storytellers, but askers. For it is one thing to tell the ignorant, another to ask the one who knows. In that, there is evidence; here, there is obedience. There, we faithfully indicate; here, we miserably beseech.

(ubi sup.) As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When ye pray, do not ye use many words. (Epist. 130, 10.) Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently show, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech. (ubi sup.) And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God. (ubi sup.) For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him. (ubi sup.) Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit. (Epist. 130, 9.) But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded. (Serm. in Mont. ii. 3.) Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.

(Collat. ix. 36.) We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.

Some brothers asked Macarius, ‘How should we pray?’ He said, ‘There is no need to talk much in prayer. Reach out your hands often, and say, “Lord have mercy on me, as you will and as you know.” But if conflict troubles you, say, “Lord, help me.” He knows what is best for us, and has mercy.’

(Mor. xxxiii. 23.) True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.

And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant. For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him." Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer.

"Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him." It is not to inform God of anything that we make our petitions, but instead, that we may detach ourselves from the cares of life and receive benefit by conversing with God.

(ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.

For they think, etc. Be not you therefore like to them, etc., and why: for your Father knoweth, etc.: "Lord, before you is all my desire" (Ps 38:9). Therefore, if he knows, we should not multiply words. But it will be said: God knows what things are necessary for us. Why then do we pray? And Jerome answers that we do not ask with words in order to signify, but in order to petition. And again it could be asked: Why do we utter words? Augustine answers that it is different in the prayer we make to a man and to God; for in man, words avail greatly to move him; in God, to raise our heart to him. And therefore Augustine says that although we should always have our affections directed to God, yet it is necessary sometimes to pray with words lest they fail. And as Chrysostom says, from frequent prayer it comes about that a man is made familiar with God and God with him: "Moses spoke" (Ex 33:11). Likewise, from this comes humility, because the height of God and one's own weakness are considered: "I will speak to my Lord" (Gen 18:27). Likewise, from this a man is directed in his actions and seeks help from God: "I lifted up my eyes to the mountains" (Ps 121:1); "Whatever you do" (Col 3:17).

FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18) 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" (Mat 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Psa 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 Mat 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 (Mat 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. Almsgiving (Mat 6:2-4).

Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him--and so needs not to be informed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of the heathen! But let it be carefully noted that it is not as the general Father of mankind that our Lord says, "Your Father" knoweth what ye need before ye ask it; for it is not men, as such, that He is addressing in this discourse, but His own disciples--the poor in spirit, the mourners, the meek, hungry and thirsty souls, the merciful, the pure in heart, the peacemakers, who allow themselves to have all manner of evil said against them for the Son of man's sake--in short, the new-born children of God, who, making their Father's interests their own, are here assured that their Father, in return, makes their interests His, and needs neither to be told nor to be reminded of their wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for them; thus encouraging us to draw near and keep near to Him, to talk and walk with Him, to open our every case to Him, and assure ourselves that thus asking we shall receive--thus seeking we shall find--thus knocking it shall be opened to us.